Commentary on Ezekiel Chapters 1-20 John Calvin

Commentary on Ezekiel

Chapters 1–20

John Calvin

Translated from the original Latin and collated with the French version

by Thomas Meyers, M.A.

Monergism Books

Commentary on Ezekiel

Chapters 1–20

John Calvin

Original text in the public domain.

Scripture quotations retain the wording and references found in the original text unless otherwise indicated.

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Contents

Translator's Preface vi

Beza's Dedication xxv

To the Reader xxxi

Ezekiel 1 1

Ezekiel 2 38

Ezekiel 3 53

Ezekiel 4 81

Ezekiel 5 95

Ezekiel 6 114

Ezekiel 7 130

Ezekiel 8 154

Ezekiel 9 171

Ezekiel 10 185

Ezekiel 11 204

Ezekiel 12 232

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Ezekiel 13 251

Ezekiel 14 278

Ezekiel 15 305

Ezekiel 16 312

Ezekiel 17 375

Ezekiel 18 395

Ezekiel 19 432

Ezekiel 20 443

Historical Scripture Translations 488

Translation: Ezekiel 1 488

Translation: Ezekiel 2 491

Translation: Ezekiel 3 492

Translation: Ezekiel 4 494

Translation: Ezekiel 5 496

Translation: Ezekiel 6 498

Translation: Ezekiel 7 500

Translation: Ezekiel 8 502

Translation: Ezekiel 9 504

Translation: Ezekiel 10 506

Translation: Ezekiel 11 508

Translation: Ezekiel 12 510

Translation: Ezekiel 13 512

Translation: Ezekiel 14 514

Translation: Ezekiel 15 516

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Translation: Ezekiel 16 517

Translation: Ezekiel 17 521

Translation: Ezekiel 18 523

Translation: Ezekiel 19 526

Translation: Ezekiel 20 528

Notes and Comments 531

List of Major Interpreters 535

Ancient Versions and Codexes 539

Dissertations 541

Index of Scripture References 577

Index of Scripture Commentary 610

Greek Words and Phrases 612

Hebrew Words and Phrases 614

Latin Words and Phrases 620

German Words and Phrases 624

French Words and Phrases 625

Translator's Preface

TRANSLATOR'S PREFACE

An Interest of no ordinary kind is excited in the mind of the Biblical Student by the mention of "Calvin's Lectures On Ezekiel." The last Work which a great man leaves unfinished, because arrested by the hand of death, becomes at once an heirloom to posterity. After the lapse of nearly three hundred years, we read this affecting sentence with a tear and a sigh: "When this last Lecture was completed, that most illustrious man John Calvin, who had previously been weakened by sickness, then became so much worse that he was compelled to lie on his couch, and could not proceed further in his explanation of Ezekiel: This is the reason why he stopped at the end of the twentieth chapter, and did not complete the work so happily begun." Afflicted as Calvin was for the last few years of his life, the wonder is that he accomplished so much in preaching, lecturing, and dictating; and although we have still to mourn over so much unfinished, we are filled with astonishment at the labors he achieved.

The vigor of his mind and the stores of his learning are amply displayed in his Commentary On Ezekiel. And that the modern reader may enter fully into those valuable explanations of the text which he will find in the ensuing pages, it will be desirable to furnish him with a slight sketch of the times in which this Prophet lived. We shall then add such critical remarks as may illustrate our Author's exposition of the Sacred Text.

"Thy sons shall be eunuchs in the palace of the king of Babylon," were the ominous words of Isaiah to a king of Judah, and after the lapse of a century they were fulfilled to the letter. Kings, and priests, and nobles, and people were all swept away by the remorseless monarch, and planted here and there along the lenny banks of the river Chebar. There Ezekiel pined in misery among three thousand captives of rank, who, according to Josephus, graced

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the triumph of Nebuchadnezzar. Either a priest or the son of a priest, (for the sense is doubtful, Ezekiel 1:4,) here he was compelled to linger during twenty-two years of his life, while he was wrapt in prophetic vision, and carried on the wings of the soul to the city of his fathers. Here he tarried in body, while his spirit was at home with the Cherubim within the Temple, among their wings and wheels, and burning movements, and mysterious brightness. Here he often gazed upwards into the firmament above him, and in the clear azure of an eastern sky beheld the sapphire throne, and the appearance of the glory of Jehovah resting majestically upon it! Here he experienced the prophetic inspiration, and was strengthened to proclaim in Jehovah's Name the mysteries of punishments and desolation. He was permitted to enunciate the great truths of God's moral government of his ancient ones — to proclaim the eternal connection between obedience and happiness, transgression and ruin. Nor was he alone in his declarations of vengeance against every man "that setteth up his idols in his heart." When he entered on his oﬀice, Jeremiah had completed the thirty-fourth year of his apostleship, and was contemporary with him for at least eight years. Amidst insult, obloquy, and scorn, he proclaimed before the faithless king the coming hosts of the Chaldeans; while Zephaniah was still prophesying in Judaea, and Daniel proclaiming the power of holiness in the land of Babylon.

Ezekiel is remarkably silent as to his personal history, so that we are unable to ascertain his age, at either the commencement or the close of his mission. Josephus supposes him to have been but a youth when hurried from the land of his fathers, but Havernick remarks with justice, that he displays so fully the matured character of a priest in his intimate acquaintance with the details of the Temple service, that he may well be supposed to have attained the age of thirty before his removal. 1 The death of his wife is the only personal event to which he refers, in the ninth year of the Captivity, (Ezekiel 24:18,) and it seems probable that he spent the whole of his remaining life on the banks of the Chebar. He had evidently acquired a commanding influence over his fellow-prisoners, as their elders frequently came to enquire concerning God's message at his lips. (Ezekiel 8; Ezekiel 19; Ezekiel 20; Ezekiel 23) The traditions respecting his death are various, but as they rest on no solid foundation, they may be permitted to die out in the obscurity of intentional silence.

Before we can enter with satisfaction into any views of the style and interpretation of an ancient author, it is desirable to ascertain the genuineness and authenticity of the writing on which we are about to comment. And as Biblical Criticism has made great pretensions to advancement since the time of Calvin, it becomes necessary for his modern Editor to be in some degree acquainted with its progress, to be prepared to state some definite conclusions for the guidance of less instructed enquirers.

1Havernick, Commentar uber Ezelkiel. Erlangen, 1843, See also Wielder Bibl. Relaworterbuch, art. Ezechiel. Leipsic, 1833.

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As to the Genuineness Of Ezekiel's Writings, it has never been seriously called in question by the learned, either Jew or Christian. Some self-suﬀicient Critics have impugned the last nine chapters: Their valueless arguments will be found, by those who wish to search for such unsatisfactory materials, in Rosenmuller, while their refutation is completed by Jahn, in his Introduction to the Sacred Books of the Old Testament, and is rendered accessible to the mere English reader by Hartwell Horne 2 So little weight, however, is attached to such opinions, that even Gesenius allows a "oneness of tone" to be so conspicuous throughout Ezekiel's Prophecies, as to forbid the suspicion that any portions of them are not genuine. This Book formed part of the Canon in the Catalogues of Melito and Origen, of Jerome and of the Talmud. Josephus, indeed, refers to two Books of Ezekiel, probably dividing his prophecies into two parts. His language 3 has necessarily given rise to some discussion, which Eichhorn has set at rest as satisfactorily as the data will allow. 4

The Arrangement Of The Various Predictions has been the subject of a variety of opinions. Some have supposed that Chronological Order has been interfered with, and that different collections of the separate Prophecies might be made with advantage. But Havernick, in his valuable Commentary, published as late as 1843, maintains that the present arrangement is correct. It proceeds, he asserts, in the order of time, and connects, as it ought to do, the Prophecies against foreign nations with those against Israel and Judah. Hence he divides the Book into the following nine Sections: —

1. The Call to the Prophetic Oﬀice. (Ezekiel 1-3:15.) 2. The Symbolical Representations foretelling the destruction of Judah and Jerusalem. (Ezekiel 4:16 through Ezekiel 7.)

3. A Series of Visions, a year and two months later than the former. In these he is shown the Temple polluted by the worship of Adonis, the consequent vengeance on the priests and people, and the prospect of happier times and a purer worship. (Ezekiel 8-11.)

4. A Series of Reproofs and Warnings against the prevailing sins and prejudices of his day. (Ezekiel 12-19.)

5. Another Series of Warnings, one year later, still announcing the coming judgments. (Ezekiel 20-23.)

6. Predictions, two years and five months later, announcing the very day of the Siege Of Jerusalem, and assuring the captives of its complete overthrow. (Ezekiel 24.)

7. Predictions against Foreign Nations. (Ezekiel 25-32.) 8. After the Destruction of the City, The Future Triumph of The Kingdom of God on Earth. (Ezekiel 33-39.)

9. Symbolic Representations of The Times Of Messiah, and the prosperity

2Introduction, volume 4. 3Antiq. 10:5, section 1. 4Einleitung, volume 3

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of the Kingdom of God. (Ezekiel 40-48.)

There is a negative merit in Calvin's Lectures, which has not been imitated by some later Commentators. He never makes those observations on Ezekiel's Style And Diction which would reduce him to the level of a merely human writer. Grotius and Eichhorn, Lowth and Michaelis dwell on his erudition and genius, and assign him the same rank among the Hebrews which Aeschylus holds among the Greeks. They praise his knowledge of architecture, and his skill in oratory. They call him bold, vehement, tragical; "in his sentiments elevated, warm, bitter, indignant; in his images fertile,

magnificent, harsh, and sometimes almost deformed; in his diction grand, weighty, austere, rough, and sometimes uncultivated; abounding in repetition, not for the sake of ornament and gracefulness, but through indignation and violence." 5

Such language as this clearly implies a very different view of the Prophet's character and mission from that taken by Calvin. He looked upon him as a grand instrument in the hands of The Most High, and would have instinctively felt it to be profane thus to reduce him to the level of the Poets and Seers of heathenism. In this feeling we ought to concur. The modern method of criticizing the style and matter of The Hebrew Prophets deserves our warmest reprobation. They are too often treated as if their thoughts and their language were only of human origin. Their visions, their metaphors, and their parables, are submitted to the crucible of a worldly alchemy, in entire forgetfulness that these men were the special messengers of God. To them it was commanded — "The word that I shall say unto thee, that shalt thou speak." "Thou canst not go beyond the word of The Lord, to say less or more." It is not for us to speak, as Bishop Lowth does, of a "remarkable instance of that exaggeration which is deservedly esteemed the characteristic of this poet." And again, of "an image, suggested by the former part of this Prophecy, happily introduced and well pursued." All such language as this, whether in praise or blame of the imagery and expressions of the Prophets of the Old Testament, is highly irreverent. It is scarcely consistent with simple and confiding views of Divine inspiration. They assume principles of interpretation, and of exegesis, totally at variance with that implicit confidence in the plenary inspiration of the Prophets, with which the early reformers were imbued.

And what have we gained by listening to the teachers of Modern Germany, and passing by as antiquated the giant expounders of Geneva? The question is an important one, and the answer to it implies much laborious reading and much patient thought. It requires some acquaintance with the writers on Biblical hermeneutics from Calvin's time to our own — some symmetry of mind to pass a judicial sentence with candor and precision. This, at least, the casual reader may perceive, viz., a striking difference between the modern Neologian and the ancient Genevan tone in treating these sublime subjects;

5Lowth, Hebrews Prael., 21:279. 8vo, 2nd. ed.

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and the question will recur, what shall we gain by deserting Calvin and taking up with Eichhorn? That we may present the readers with some data for estimating fairly our defense of Calvin, we will make a few extracts from this well-known writer, selecting him simply as an average specimen from many others of even greater celebrity. In the 545th section of his introduction to the Old Testament, 6 he speaks of his "originality," of "the lively fiction of his inexhaustible imagination," and of his "gathering materials for his poems." In a few sections afterwards he adds, that his poems are "inventions," and "a work" of art, 7 and "manifest the wild shoots of a heated imagination." 8

If this be the result of the elaborate researches of modern times, then we may surely throw ourselves back into the arms of older and sounder Commentators. They never delight in banishing The Almighty from his own Word: they never treat him as a stranger in his own land. His agency is with

them no intermitting tide, carrying a shifting wave of glory from strand to strand, and leaving only a dreary waste of centuries between, strewed only with the wrecks of his broken workmanship. The long line of Hebrew Seers were either inspired of God, or their writings are deceptions.

Men of Calvin's faith and devotion believed that beneath the surface of their imagery, and parables, and oriental diction, lay concealed a living power which energized all this glowing machinery, which marshaled the thoughts within the speaker's mind, and then clothed them in the burning words and the glowing phrases which spoke alternately either joy or sadness to the hearer's soul. If the proverb of the Royal Sage is true — "Death and life are in the power of the tongue," then the Master-mind of the Divine Artist touched Ezekiel's tongue with living flame, and gave his language more elevation, dignity, and majesty, than the most exalted genius, or the richest imagination could accomplish. And if these views be comforting and refreshing to the soul, we "gain a loss" by passing away from Geneva, as it was to Neology as it is. For where are we to stop in our downward course? When we allow ourselves to speak of the traditional creation-week of Moses,

or the rocks on which Ezekiel stranded, we are hastening on the high road to the myths of Strauss, or the pantheism of Emerson and Parker.

The voice of an Apostle should still sound in our ears." Beware lest any man spoil you through philosophy or vain deceit," when we find M. Comte, in his remarkable work *"Cours de Philosophic Positive," speaking of a radical incompatibility between Theology and positive Philosophy — treating as chimerical all attempts to reconcile Modern Science* with Divine Revela-

tion, and in reliance on the irresistible tendency of our present scientific speculations, entertaining the hope of getting rid of the "Hypothesis of a God." (Tome 4:51. Lecon.) Our wisdom lies in resisting the first temptation to this downward progress. If we allow Exchhorn and Gesenius to lead us

6Volume 3. 8vo, Leipsic, 1783. 7Section 547. 8Section 551.

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into discussions about the Prophet's "polite genius" 9 instead of his divine inspiration, and to attribute his language to the temper and talent of the man instead of to the guiding power of God's Holy Spirit, then there is no step of skepticism and infidelity which we may not ultimately reach.

This warning proceeds from no blind admirer of antiquated error, and from no thoughtless despiser of modern science. Let us have the freest and fullest right of search into all the language of Ancient Prophecy: we claim and we court the minutest investigations, while an experience of no limited extent leads us to reject the haughty boastings of the last new skeptics over the writings of men, within the fringes of whose shadow the present generation are not worthy to tread.

It may now fairly be enquired, how far Calvin's Interpretations Of The Visions Of Ezekiel have been superseded by the researches of modern times? And it may also be asked, whether the speculations of modern German divines — the children of the Reformation — have set aside the Biblical hermeneutics of their great forerunner? Those questions are worthy of our attentive replies.

The general principle of Calvin's Interpretation of The Visions of Ezekiel is an immediate appeal to the miraculous interposition of God. He saw in them God acting directly and powerfully on the Prophet's mind, and through him on the people. He did not consider them as merely illustrating God's general Providence and government of the world, or as portraying any ordinary operations of his grace in the souls of the people; he looked upon them as representing a miraculous and visible interference with the ordinary laws of the Nation's discipline. His perception of the obstinacy, ingratitude and perverseness of the Jews was so great, that he considered their remarkable idolatry and profaneness justified any breach of the laws of nature, with the view of restoring them to obedience, and securing their salvation. The moral end to be attained always appeared to him to justify the physical disturbance of the laws which regulate our outward existence. The inestimable value of the soul, when compared with anything earthly, rendered no miracle improbable to his mind, if it only tended to that ultimate result.

Comparing the Interpretations of Calvin with those of modern Continental Divines, we have no reason to conclude that the views of the great Reformer have been superseded. The progress of Biblical Criticism during the last 800 years has indeed been accompanied with some clearer views of the details, but the fundamental principles of these Lectures On Ezekiel have never been successfully impugned. The Miracles of the Old Testament have been boldly assailed, both at home and abroad, and no slight outpouring of infidel wrath has fallen upon the Calvin interpretation of those of Ezekiel. Germany, the birthplace of the Reformation, has been also the seed-bed of spurious Rationalism. The novelty of any opinion on Biblical subjects has now become

9Einleitung in das A. T., volume 3, and Geschichte der Hebrews Sprache u. Schrift, p. 35.

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a suﬀicient atonement for its absurdity, and he receives the greatest applause from the many, who casts farthest from him whatsoever has commanded the veneration of ages. The direct interposition of Jehovah's power in the affairs of men, as related in the writings of the Hebrews, has lately exercised the ingenuity of German skeptics to an almost incredible extent. The mysticism of the School of Schelling has rivaled the extravagancies of the theory of accommodation proposed by the celebrated Semler.

Professors of theology in various celebrated Universities have arisen, who have rejected with contempt whatever portion of the Old Testament they could not reconcile with their own individual reason, and who have rested their instruct, ions on gratuitous assertions and groundless hypotheses, which make a larger demand on our credulity than the Miracles do on our faith. Eichhorn, Bonsdorf, Rosenmuller, and Wegscheider, are names with which the reader of Foreign Theology has become too familiar. Their theories have now given place to many a later development, including the speculative Christology of Schleiermacher, and the fanciful myths of Strauss. Highly as we value some of the grammatical and philosophical labors of this School of Hebraists, we cannot but deem them morally incompetent to be our guides in Scriptural interpretation. Far from despising the showy guesses of genius, or the solid treasures of learning, we would pause before we tender the homage of our admiration to those who profess to reconcile the study of Divinity with what they term The Enquiring Spirit of the Age. Our reverence must not be withdrawn from the piety and simplicity of a Calvin, to be prostituted to the praise of a paradoxical erudition, or a perverted ingenuity.

Nor is our view of Calvin as a Commentator overstated, in the opinion of one of the giants of orthodoxy of modern Germany. Hengstenberg, who has earned undying repute by parrying the deadly thrusts of the heroes of Rationalism, Dr. Wette Von Bohlen, Vatke and Hitzig, characterizes Calvin by saying — "This man stands still farther above his followers than above his predecessors. One cannot suﬀiciently wonder how such a leader could have had such followers. […] It is impossible for any man who had carefully studied the Commentaries of Calvin to become so thoroughly and consistently superficial, as all of them show themselves to be." For instance both Von Bohlen and Vatke have asserted that there is no trace of the existence of the Pentateuch in the Older Prophets, and hence they have invented an argumentum a silentio, on which they lay it down as an axiom, that the

Older Prophets knew nothing of the Pentateuch, and that the Law was for the first time committed to writing about the times of Ezekiel!

Doctrines such as these have been industriously propagated by three critics of great influence, viz., Spencer, Le Clerc, and J. D. Michaelis. The labors of Spencer in his work De Legibus Hebraeorum Ritualibus, have, in recent times, found a kindred spirit in the virulent hostility of Strauss. In both there is the same icy coldness, the same religious weakness, the same attempt to destroy that sense of God's presence, so conspicuously honored

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in Calvin's Comments on this Prophet and the others. Spencer denies all spiritual meaning to the Visions of God's agents, and to the appearances of the Cherubim, allowing, indeed, at times, a ratio mystica et typica, but retracting it immediately on spiritual meaning being alluded to. The grossness of his idea of God, and the lowness of his views of symbolical interpretation, may be judged of from the following passage: — "Deus interim, ut superstirtoni quovis pacto irefur obviam, ritus non paneos, mulforum annorum et gentiurn usu cohonestatos, quos ineptias norat esse tolerabiles in sacrorum suorum numerum adoptavit." This shallow and shortsighted system spread rapidly among those who boasted themselves to be disciples of the early Reformation, because they no longer appreciated the spiritual nature of the Prophetic symbols, as so ably explained by Calvin in his Lectures.

After Spencer we have Le Clerc, who is as superficial and as unsatisfying as most Arminians of his School. Whatever indicates a living God — taking interest in the punishment or the consolation of the Hebrews, sending them Prophets to warn and to threaten — he calls anthropomorphism. He only plays with the husk, and finds no kernel. He had a kind of horror of any superhuman interposition: Miracle and Prophecy were alike rejected; everything beyond the operation of merely natural causes was put out of sight and artfully explained away.

At length Michaelis, in his Mosaisches Recht, Mosaic Jurisprudence, and in his Annotations for the Unlearned, labored most assiduously to unsettle the foundations of the Biblical Writings as inspired.

The Modern School, who look down contemptuously upon THE Credulity Of The Early Reformers, and fancy themselves emancipated from the trammels of their narrow systems, boasts in its skill of detecting truth by means of Internal Evidence. This is a weapon of two-edged power; and if used in the spirit of an earnest and sober criticism, may be used successfully in support, of the integrity of the Ancient Scriptures. Let the reader, in turning over these Lectures on Ezekiel, endeavor to discover traces of the previous existence of The Pentateuch: let him do for this Prophet what Havernick has done with reference to Hosea and Amos — scrutinizing their writings line by line, and tracing such expressions and idioms as prove them to have been familiar with The Mosaic Writings, and he will become familiar with the true use of this important instrument of Biblical Exegesis. Let him afterwards consult with diligence and apply with discretion the principles of Hengstenberg's Christologie des Alter Testaments. He will find it profoundly learned and unweariedly laborious, illustrating fully the intimations of Ancient Prophecy respecting Messiah's Kingdom. The reader, who has set himself at the feet of Calvin, will discover it to be a most satisfactory exposition of these Predictions. Its candor, and honesty, and accomplished philology, stand out in strong contrast with the arrogance of the Rationalists, and rebukes by its enlightened orthodoxy the reckless skepticism of their system.

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Nor are such cautions without their use among ourselves. The inferences from supposed Internal Evidence have, even in our own country, been most wild and baseless. What must be our own danger, when an intimate friend of Southey, Coleridge, and Mackintosh, whose writings produced some influence on the literature of the day, could gravely put forward the following expose of his views: *"I* have attained the inference that the feast of Purlin is the Magophonia of Darius; the 31st Ezekiel an elegy on the death of Cyrus killed by the Massagetae; and the 14th Isaiah an elegy on the death of Cambyses, both by the same author; whom, on the ground of internal evidence, I am venturing to separate from among the different Prophets, and to call Daniel, and who is, I think, the finest ode writer in the world. Nay, Daniel is to claim of Ezekiel 25 to 32, and Ezekiel 35 to 39; of Jeremiah 46 to 51; and of Isaiah 13 to 23, and Isaiah 11 to 13; but of this last allotment I am doubtful." Here we have a fair specimen of the manner in which every unsound opinion may be propagated under the specious plea of respecting the Internal Evidence.

Another extract from the correspondence of this writer will fully justify the warning which we have sounded against the influence of such sophistical comments. "I am busied now in Theology, and have actually drawn up a paper, 'Who wrote the Wisdom of Solomon?' which has for its object to prove that Jesus Christ wrote it: partly from the Internal Evidence of passages descriptive of him, partly from the External Evidence of the extreme veneration in which the Book was held by the Apostolic characters." These verily are the men of our day — the enlightened teachers of a liberal Theology — the despisers of antiquated credulity — and the authors of a new and

improved method of interpreting the Oracles of our God!

The charge of credulity may be answered by showing that even some of the chiefs of the Rationalist School have not been free From Its Influence. The Scholars Of Europe Have Not Yet Forgotten That Gesenius was imposed upon by the clumsy forgery of Wagenfeld, who pretended to have discovered a Oreck Translation of the lost Books of Sanchuniatho in a Portuguese monastery. 10 Had he relied a little more on External than Internal Evidence, had he demanded a sight of the Greek Manuscript, and also of the alleged Phoenician stone, he would have saved the discredit of the discovery that a patois of Arabic, Maltese, and Italian was palmed upon him for Phoenician, and that the celebrated Lapis Lydius of Volney will ever after serve as a landmark to indicate the credulity of this self-satisfied septic.

How painfully interesting it has become to the reader of Calvin to be made acquainted with the manner in which his views of Prophetic Interpretation have been received and adopted by later Biblical Scholars of the Continent. Three hundred years have allowed ample time for the refutation or elucidation of his Comments. The Christian Scholar who still holds fast the form of sound words received through the earliest Reformers, must grievously lament the sad degeneracy of Continental Theology. And it may here be

10See Foreign Quarterly Review, volume 19, and volume 20.

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desirable to take a slight review of the growth and progress of theories totally opposite to those of Calvin, that, by comparison, the soundness of this illustrious Expounder may become most conspicuous. For the opportunity of doing so, concisely and accurately, we are indebted to a small treatise of Dr. Tholuck's, Vermischte Schriften grosstentheils Apologetischen Inhalts. (Miscellaneous writings for the most part Apologetical in their import.)

After the more stirring times of The Reformation had subsided into a peaceful calm, both the LUTHERANISM Of GERMANY, and the CALVINISM Of SWITZERLAND and France, were subject to gradual yet powerful changes. The pietism of Spener and Francke began to lose its hold over the minds of succeeding generations of students. A new race arose, who were destitute of their predecessors' deep and scriptural piety. Infidelity entered Germany through its learned universities, not as it assailed France through wit and mockery. The Sceptics soon rivaled the Pietists in the depth and variety of their Hebrew scholarship, and in their anxiety to spread abroad their new teaching. First came the philosophy of Wolf, who, after banishment from Halle, by Frederick William 1st, returned again with renewed spirit to his labors, and made many disciples. In Theology S. J. Baumgarten became his most successful follower. "It is incredible," says Tholuck, "with what enthusiasm this teacher of the Theology of his time was listened to. Above four hundred theologians, and seven jurists and physicians, sat at the feet of the venerated man, and took down every, even the minutest, word that fell from his lips. Scarcely another class could meet when Baumgarten was holding his! And, now, let any one compare his printed Prelections, as they have come down to us, what dead schematism? what dry tablemaking! and the whole dictated in the most longwinded style!" (P. 12.)

Next came the great apostle of Rationalism in Geneva. the well known Semler, a scholar of Baumgarten's — "a man who, without founding any school of his own, yet carried the torch from which the sparks darted upon the tinder which, on every hand, was scattered among his contemporaries, and kindled a blaze which continues to the present moment." (P. 29.) His principle of criticism is thus stated by himself: "The only proof of the Divine authority of a book arises from the internal conviction produced by the truths therein contained; that is, the fides divina, which people, for brevity's sake, and also to have the advantage of a biblical, though somewhat obscure mode of speech, have called the Testimony of the Holy Spirit in the mind of the reader." Hence, with regard to The Pentateuch, he adopts the fragmentary hypothesis of Simon and Vitringa, — dismisses from the Canon some of the Historical Books, and throws doubts upon others, which are equally destructive in their tendency. Having set up his own standard of moral improvement to be derived from any book, he sets aside Daniel and The Apocalypse, as peculiarly unsuited to his views; while The New Testament is scarcely more acceptable to him in its integrity than the Old. He treats both as merely temporary and local in their character, as filled with accommodations and

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modes of speaking adapted to the times, but not permanent for all time. His principles, then, robbed the Scriptures of everything positive, and destroyed the very basis on which objective and eternal truths must rest.

The most surprising portion of the narrative is the unhappy influence of such Biblical views over others. There must have been a preparation in the German mind, as well as in that of Switzerland, before such principles could be received. Had they been put forth in England or in Scotland, they would have died an easy and a hasty death. The spark would never have been raised to a flame, because the touchwood was happily absent. But melancholy is the list., as given by Tholuck, of the Universities and of eminent individuals who gave the whole weight of their countenance to these pernicious doctrines. Happily this learned writer, in companionship with Neander, Olshausen and Hengstenberg, are permitted to witness the turn of the tide in favor of the long despised Evangelism which so thoroughly pervades these Lectures Of Calvin On Ezekiel.

In reviewing the manner in which Calvin has lectured on the single words and separate phrases of Ezekiel, the mind is naturally led to contemplate his theory of the Theopneustia of the Prophets. No question in Theology has been more fruitful in discussion than that of The Inspiration Of The Hebrew Prophets: it could hardly be otherwise, as their position, as the chief heralds of the future Christianity, forms a preliminary part of The Evidences of The Christian Faith. However lofty and sublime may be the Writings of the Prophets, yet their Divine Authority cannot be fully impressed, without we are persuaded that they are inspired. But a question has always arisen, what is that supernatural and infallible guidance which we understand by {θεοπνευστια}, or inspiration? Does it extend to every word that is uttered by the

Prophet, or simply to the material and spirit of his message? Calvin, and The Early

Reformers, from the very necessity of their position, contended for the Verbal Inspira-

tion of the entire Scriptures. On these, and these alone, they took their stand against

The Corruptions of Rome, and they were necessarily compelled to strengthen their

position by every imaginable effort, to uphold the authority of the Written Letter.

In these days, this is too often called an ``antiquated hypothesis,'' and treated

as an ``exploded theory;'' but it is important to observe that the wisest and most

learned Christian Commentators have adhered to it, though not, perhaps, with the

strictness of Calvin's literal views. M. Twesten in Germany, and M. Turretin, J. F.

Stopfer, and B. Pictet of Switzerland, men eminent for their piety and usefulness,

have upheld the Existence, Universality, and Plenitude of Inspiration, though their

views involve a slight modification of the sentiments of the Early Reformers. A few

references to their Works may here be appropriate, as they are not easily accessible

to the English reader. The writings of Henderson, PYE Smith, Dick, and Wilson, are

too accessible to need quotation here, but it may be desirable to know what the

Modern Pietists of the Continent, who are foremost in the struggle with Neology, feel

to be truth on these important points.

M. Twesten, in his Vorlesung uber die Dogmatik, extends the idea of Inspiration to

xvi

JOHN CALVIN

all parts of the Bible, but not in an equal degree to every portion. 11 This inequality

of Inspiration is held as accompanied with the admission of verbal errors, which

the lapse of time now renders irremediable. But it is by no means unconnected with

clear views of evangelical truth, calmness of thought, and sagacity of discrimination,

though not altogether free from the speculative tendencies of the German mind.

M. Turretin, a well known divine of that land which was formerly adorned with

the graces and piety of the masterspirits of the Swiss Reformation, in his Institutio

Theologiae Elementicae, shows how Scripture proves itself Divine, not only by an

authoritative appeal to testimony, but by undoubted proofs of its Divinity. ``But,''

he afterwards adds, ``it must not be supposed that these tokens of Divinity shine

forth alike and in the same degree in all the Books of Scripture; for as one star differs

from another star in brightness, so some Books emit fuller and more dazzling rays of

light, and others fewer and feebler, according as they are more or less necessary to

the Church, and contain doctrines of more or less moment: so that the Gospels and

The Pauline Epistles glow with far richer splendor than the Book of Ruth or Esther.'' 12

The language of John Frid. Stopfer is in some degree similar. He distinguishes

``The things written in Scripture by the immediate Inspiration of the Holy Spirit from

those which are committed to writing only by the Direction of the Holy Spirit. To the

former class belong all The Peculiar Doctrines of Salvation, which as they could not

be discovered by the principles of reason, could not be made known but by Reve-

lation: to the latter class belong' all those Truths which, though previously known,

required to be inculcated on man, both to arouse him to a sense of his duty and

to convince him of his need of a Revealed Salvation. The same class also includes

the Historical Facts connected with the illustration and proof of Revealed Doctrines,

and pointing out the various steps of Revelation, in the bestowments of grace and

in the ministrations of the Church, all of which require to be known, for the fuller

explanation of Divine Truth.'' 13

In the Christian Theology of M. B. Pictet we find the following passage: --- ``I1

n'est pas necessaire de supposer que l'Esprit de Dieu a toujours diete aux prophetes

et aux apotres tousles mots dont ils se sont servis, et qu'il leur a appris tout ce qu'ils

ecrivoient. Il suffit qu'ils n'ont rien ecrit, que par la direction immediate do l'Esprit

de Dieu en sorte que cot Esprit n'a jamais permis, qu'ils aient erre dans ce qu'ils out

ecrit. Agobard, auteur du 9 siecle, dans sa reponse a Fredigise, dit, que c'est une

absurdite de croire que le Sainct Esprit ait inspire les termes et les mots… Cependant

c'etoit l'Esprit qui les empechoit de tomber dans aucune erreur, non pas meme dans

les moindres cheses.'' 14

The Theopneustia of M. Gaussen is SO well known, through the English Trans-

lation, 15 that it is only necessary to say, that his view of the Plenary Inspiration

of Scripture is more stringent than that of our own Writers, Doddridge, Dick, Pye

11Nicht gleichmassig. 12Loc. 2. quaest. 4. 13Institut. Theol. Polem., volume 2, and volume 3. 14Volume 1 50 1 100:16. 15S. Bagster, 1841.

xvii

EZEKIEL

Smith, and Henderson. He contends for ``the existence, universality, and plenitude

of Theopneustia,'' and condemns the theories of those English Divines who ``have

gone so far as to specify four degrees of Divine Inspiration.'' All these distinctions

are in his view ``chimerical: The Bible itself does not authorize them: the Church

during the first eight centuries of the Christian era knew nothing of them; and we

believe them to be erroneous and fraught with evil.''

Having thus glanced at a few of the views of the successors of Calvin among his

own countrymen, it will not be necessary to advert to the subject at greater length.

It will be enough to refer the reader of Calvin On Ezekiel to Dr. Henderson's able

work on Divine Inspiration, being the fourth series of the Congregational Lectures

delivered during 1836. He will there find the difficult questions connected with the

subject ably, judiciously, and satisfactorily discussed. It is only necessary to mention

so accessible a volume to induce the student of Calvin to apply to it for guidance and

instruction.

Another boast in which the Rationalists indulge over the early Reformers, consists

in their more extensive use of Rabbinical Literature. Hence it becomes necessary to

investigate their claim to superior talent and research in turning to account these

stores of Cabalistic tradition. We cannot thoroughly estimate the comparative value

of the Commentaries of the old and new Reformers, without being well-versed in the

contents of the Targums and the follies of the Gemana. Pococke and LIGHTFOOT,

GROTIUS And BOCHART, ERNESTI And KEIL have all made Rabbinical and Oriental

Learning subservient to the interpretation of the Hebrew Prophets; and in doing so

have thrown great light upon modes of expression, grammatical usages, and pecu-

liar customs of the Jews. And thus far we are greatly indebted to them. They have

unlocked these precious treasures of Eastern tradition with a learned and a liberal

hand; they have solved philological difficulties which did not yield to the persever-

ance and ingenuity of Calvin.

But we are not to be led away by the abuse of this species of learning, in which

some of the depreciators of orthodoxy have indulged. Let the reader, for instance,

turn to the Christology of the Jews, as illustrated by Bertholdt of Erlangen; let him

observe how he mingles the later Hebrew Prophets, the Apocryphal Books, and the

works of Philo and JOSEPHUS, and treats them as if on the same level of authority

and value. The baseless speculations of ``The Book or Zohar,'' and the extrava-

gant conceits of the ``Nezach Israel,'' are gravely used as the basis of philosophical

explanations, which are to supersede the plain, spiritual, and literal interpretations

of the holy men of old. The progress of Sacred Criticism, they tell us, in the three

centuries which have elapsed since the Reformation, calls upon us to reject the er-

rors of the Schoolmen at Geneva, but still we hesitate to bow down to the dicta of

these visionary theorists. We protest against the improper use which they make of

the unauthorized comments of foolish and infatuated Jews. These perverters of the

sense of Holy Scripture were utterly ignorant of its Spirit. They are the very blin-

dest leaders of the blind. They are the most unspiritual guides, the most puerile

corrupters of the Truth, the most contemptible inventors of falsehood. And yet they

are upheld as the very authorities on which we are to receive philosophical novel-

xviii

JOHN CALVIN

ties, and to throw away the joys, and consolations, and blessings of the inspiration

of Hebrew Prophecy. 16 Again and again must we repeat the protest., and main-

tain the eternal principles of childlike faith, and holy zeal, and persevering godliness

which adorned and consecrated the valuable labors of the calumniated Teacher Of

Switzerland.

In closing our notice of Foreign Theology, we are by no means anxious to foster

any undiscerning prejudice against German divinity. We would discriminate between

the tares and the wheat, while we protest against the dreamy speculations, the un-

sound principles, the shallow reasoning, the ostentatious and perverted scholarship,

and the irreverent levity with which the Neologians have violated every law of lit-

erary evidence, and shocked every feeling of serious piety. On the other hand, we

by no means desire to uphold any cramped or exploded interpretation, or to justify

any details in Calvin's Comment On Ezekiel which are inconsistent with the real im-

provements in Hebrew philology. Let but a spirit of disciplined humility prevail, and

then our later Churches may hope to rival the elder ones in the wisdom which is

from above. The patient and devout use of these additional means which are now

within our reach, will lead us to comprehend ``the mind of the Spirit,'' and enable the

Christian Commentator to east the living seed into the stream of time, in the fullest

confidence that a fruitful harvest of believers shall spring up, uniting the docility of

children with the intelligence of men and. the constancy of martyrs. But to this end,

the spirit of the Early Reformers must be cultivated: the spirit of skeptical criticism

must be abhorred. Lord Bacon's adage is, alas, too often verified: ``Certain there be

that delight in giddiness, and count it a bondage to fix a belief:'' for in the discursive

reading? which we have found necessary for illustrating Calvin's Ezekiel, how often

have we met with writings on the Old Testament flippant and irreverent, oscillating'

for ever between fact and falsehood.

The Holy page is still undefaced --- it is the eye of the self-sufficient Commentator

which willingly gathers over it the misty film: the balance of truth remains what it

ever was, accurate and sensible: it is the palsied hand which agitates the scales in

ceaseless alternation.

While, however, we thus strenuously uphold the general principles of Prophetic

Inspiration which Calvin taught, we are willing to concede that many of his attempts

to explain the text are unsatisfactory. Thus, for instance, an exception may fairly

be made against the conclusiveness of his explanation of the appearance of the

cherubim in the tenth chapter of this Prophecy. He accounts for the appearance

of the heads of an ox and a man, a lion and an eagle on the same living creature,

by asserting that it represents the energizing power of God throughout animated

nature. Not content with this general and probably correct exposition, he goes on to

derive the motion of all living creatures from that of angels. ``Now, when the Lion

either roars or exercises his strength, he seems to move by his own inherent power,

16For an account of "the Book of Zohar" and the" Nezach Israel," see Wolf's Bibliotheca Heb., volumes 2; and 4, also volume 1. Consult also Burcker's Historia Critic. Phil., and the Prolegom. to Bertholdt's Christol. Judoe. Various quotations are given by Dr. M'Caul in "The Old Paths," and the subject is treated pointedly and intelligibly by Professor Lee of Cambridge in his University Sermons, 1830.

xix

EZEKIEL

and so it may be said of other living creatures: but God here says that living beings

are in some sense parts of Angels, although not of the same substance.''

Instead of explaining how Angels are the powers (virtutes) of God, and how

he proves any ``inseparable connection'' between angelic and creative motion,

he draws this conclusion from the mysterious emblems of the Cherubim: ``Let

us understand, then, that while men move about and apply themselves to their

various pursuits, and when even wild beasts do the same, yet Angelic motions are

underneath, so that neither men nor animals move themselves, but their whole

rigor depends on this secret inspiration.''

One is surprised that the acute and welltrained mind of Calvin did not perceive

that this assertion only shifts the difficulty one step farther back, and that it does

not unfold one single law of either the life or motion of animated nature.

The student of Theology, however, must not expect to find in Calvin the correct

expositions of the laws of natural phenomena, --- the discoveries of the three last

Centuries have thrown a flood of light on physical and psychological science. Let

the reader distinguish between the theological and scientific explanations of these

Lectures; and while he allows the latter to be capable of improvement through the

gradual progress of human knowledge, he will value the former as defending and

upholding ``the truth of God.''

It becomes necessary also to caution the reader that he will find these Lectures

at times liable to the charge of overexplanation. The Lecturer searches with mi-

croscopic scrutiny into the hidden meaning of every minute portion of a sentence,

and it sometimes occurs in his explanation of Visions, Symbols, and Emblems, that

he carries out his method of minute subdivision and verbal comment too far. This

concession will readily be made by all who have perused the valuable treatise of

Gottlob Ch. Storr on Parabolic Illustration, interspersed as it is with valuable Refer-

ences to Luther and Chrysostom, Ernesti and Lessing, COCCEIUS and Pfaff, Wemyss

and Beckhaus.

It must not be considered that Calvin is depreciated, because he is not idolized

as infallible. It is now so customary for an Editor to treat his author as a model of

perfection, that it requires some degree of moral courage to assert that Calvin could

possibly be indiscreet. The daily experience of life, however, convinces us that the

wisest, the holiest, and the best are always fallible, and at times inconsiderate.

It may now be desirable to furnish the general reader with a few facts concerning

the celebrated Gaspard De Coligny, to whom Beza dedicates these Lectures of his

Master. To have been Grand Admiral of France gives him no title to admiration in

the eyes of those who seek for divine, and heavenly, and soulsatisfying truth --- but

to have been a burning and shining light in Christ's Holy Church in the days of its

struggles and persecution, this may afford us an apology for introducing here a short

account of his Christian life, and his awful martyrdom.

He was born of a noble family which had been connected with the Government

of France for about three hundred years, and was the second of three brothers, all

eminent for their devotion to God's saving truth. The eldest became a Cardinal,

and Gaspard consequently took possession of the paternal estate as Seigneur of

JOHN CALVIN

Chatillon. After serving his country both by land and sea., and arriving at the high

offices of both General and Admiral, he retired for a while from the distractions of

public life to his residence at Chatillon, about the age of forty-three. Here both he

and his excellent wife, Charlotte De La Val, study together the Word of God, and

grow gradually stronger in the faith and hopes of the Gospel. Being' fully aware

of the suffering's they must undergo, and the sacrifices they must make, and in

defiance of all the edicts of persecution which they saw daily enforced around them,

they persevere in reading the Writings of the Reformers, and opening' their minds

without reserve to the beams of the New Light, they resolve both to do and to suffer

God's will, as soon as they shall learn it. At length this Christian pair are joined by

his brothers --- Odet, the Cardinal, and Francis, the Colonel --- and thenceforth they

become a noble brotherhood of searchers for Divine guidance, of one mind and of

one spirit, each equally earnest to be found after the image of their Redeemer.

About five years before Beza addressed him in the following dedication, the Queen

Mother Of France had sent for Coligny to give his advice respecting the proper reme-

dies for the discontent of the people. He boldly assigned Persecution for Religion as

its cause, and advised the passing of an Edict of Toleration, in opposition to the arbi-

trary injustice of the House of Guise. He next stands by the Prince. Or Code, who is

seized, imprisoned, and. condemned to death, but rescued from the scaffold by the

decease of the king. But in a short period the enmity of the Duke Of Guise against the

Hugonots became deadly, and 3000 Protestants, according to Beza, are ``stabbed,

stoned, beheaded, strangled, burned, buried alive, starved, drowned, suffocated.''

Fearful wars and dreadful massacres arise, and after the assassination of the Duke

Of Guise, on the 18th February 1563, Coligny retired to Chatillon, and was probably

living in retirement there, when Beza announced to him the decease of Calvin.

The remainder of his history is most melancholy. The Duke Of Alva, a most invet-

erate persecutor of the Reformers, now gained an ascendancy over the mind of the

Queen and her Council. Civil war again rages between the Romish and the Protes-

tant parties. The Admiral is again forced into the field, the battle of Moncontour is

fought and lost on the 1st of October 1569, and Coligny is wounded severely in the

face. Massacre and murder rage more fiercely than ever, till at length, in the very

Palace of the King, at Paris, Coligny is shot at, and seriously wounded in two places.

His days are now numbered. Although both the King and Queen pay him visits of

condolence, after the fingers of his right hand are cut off, he soon falls a victim to

the vengeance of his foes. The fatal ST. Bartholomew Massacre is planned, and the

Duke of Guise declares it to be the kings pleasure that Coligny should be the first

victim. The King relents, but it is too late; the Duke is gone to the Admiral's hotel.

His slaughterers stab their way to the Admiral's presence, and find him prepared to

die. The sword is thrust through his body, and his corpse, dishonored by the Duke,

is given up to the insults of the mob. For seven long' days and nights the streets of

Paris run with blood, and its river is choked with corpses. The King and his family,

and many of his nobles, went to pray in public, and to offer thanksgiving to God for

the success of these measures, as if resulting in his glory. And after a while they

proceed to decree that the body of the Sieur De Coligny should be dragged through

xxi

EZEKIEL

the streets, and then hung' up on Montfaucon, to the execration of the people; that

his Castle at Chatillon should be leveled to the ground, and all his estate laid waste;

that his children should be unable to hold property; and that for all future time this

infamous transaction should be annually handed down to posterity by Public Prayers

and Processions throughout the capital of France. 17

The blood of the faithful at Paris was not sufficient: Throughout the cities of the

provinces similar butcheries took place. The head of the Romish Church exulted

also: The Pope and the Cardinals proceeded in solemn pomp to offer public thanks-

giving before the altar; the ramparts of St. Angelo resounded with the thundering

of artillery, while the Cardinal Lorraine celebrated solemn service in the Church of

St. Louis, and attributed the slaughter of the heretics to the inspiration of God, in

the presence of the sovereign Pontiff --- an awful leaf in the history of Europe, which

must be turned over again and again, that our children's children may be familiar

with these dreadful deeds of Anti-christ. 18

On one occasion, Beza, the writer of this address to Coligny came in close contact

with this Cardinal Lorraine; for on the 9th of September 1561, a remarkable meeting

was held at Poissy, near Paris, called a Colloquy, for the public discussion of the

Reformed and the Unreformed doctrines. The Letter which the mother of Charles

IX. wrote to Pope Pius IV., with reference to this meeting, is very characteristic of

those times. It states that the Reformed had become so powerful and so numerous,

that the measure was both salutary and needful. The Pope replies most mildly, and

foreseeing that it. would lead to the accomplishment of his long wished for desire ---

the recognition of

Legate in France --- leaves all to his faithful Cardinal of Lorraine. Safe-conduct

was given to many leading Reformers, among whom were Theodore Beza and Peter

Martyr. Beza asked permission to open the Conference by prayer, and obtained it;

and such a prayer the majority of the debaters had never heard before. He then

spoke boldly, ably, and like a thorough Christian. The Cardinal replied, with great

plausibility and policy; and, after many meetings, no practical objects seemed to be

gained. The Prince Of Conde, Coligny, and the Chancellor L'hopital, were the leading

Politicians; and in the following January the Assembly of Notables was assembled at

St. Germains. An Edict of Toleration was passed, which it was hoped would prove the

Magna Charta of the spiritual liberties of France. But Providence ordered it otherwise,

and mysteriously allowed the sacred bands of Calvin, Beza, and Martyr, to be laid

low by the ax and the sword, and the progress of the Reformation to be arrested,

just as it was about to burst forth as a Spiritual Reformation For Europe.

It now only remains to observe, that this Translation has been made by a careful

comparison of the Latin with the French Editions; that those of Geneva, published in

1617 and 1565, have been adopted as the basis, while the reprints of 1563, 1565,

1583, and that at Amsterdam in 1667, have been consulted. No license whatever

17See Lansdowe MSS. in Brit. Museum. William Cecil, grandson of Lord Burghley, was present at one anniversary. The Duke of Sully was an eyewitness. His Remains, Book 1, contain much information respecting Coligny and his contemporaries. Sec. Edit., Lond. 1756.

18See Villeroy's Memoirs of State, volume 2. Also Matttieu Hist. France, volume 1. book 6. De Thou, book 52 and 53. And Sully's Memoirs, book 1.

xxii

JOHN CALVIN

has been taken with the text, the Translation being' uniformly as close and literal as

the English idiom will admit. The Translator has carefully avoided all expression of

private opinion on doctrinal and speculative points; he has not softened off any of

the occasional roughness of the original views of his Author, nor has he encumbered

his pages with long footnotes, either to rectify or elucidate the criticisms of the text.

His object has been, not to present his readers with the views and expositions of

other Commentators, but to present Calvin, with all his excellencies and defects,

before the English reader, in language as clear and simple as the various difficulties

of the subject will allow, tie has not introduced quotations from other Divines, who

have ably and impartially treated similar subjects, but, at certain intervals, (as for

instance at the close of Ezekiel 10,) he has pointed out the Authors from whose Works

much valuable information may be obtained.

The Translator may venture here to express his opinion, once for all, that Calvin's

Hebrew philology is not always correct: his critical exposition of the meaning and

derivation of Hebrew words should seldom be received as the best possible. The

labors of GESEnIUS and Rosenmuller have thrown great light upon this department

of Sacred scholarship, and the results of such modern labors will be found ably con-

densed and adapted to the wants of the ordinary reader, in the Notes to Bishop

Newcome's ``Literal Translation of the Prophets,'' rendered very accessible in Tegg's

Edition of 1836. This work is very valuable for conciseness, accuracy, and the intel-

ligible application of real learning.

Instead of distracting the attention by a variety of incoherent foot notes, it is

intended to close the Second Volume of this Translation with the following Addenda,

as a contribution towards a complete Apparatus Criticus: ---

1. A copious Index Of Words, Phrases, And Things, occurring in these Lectures,

on the basis of the original Latin Index Locupletissimus.

2. An Index Of The Places Of Scripture illustrated in these Lectures.

3. A List Of The Sacred And Profane Authors quoted by Calvin, with references.

4. A Complete Synopsis Of The Contents Of The Whole Of Ezekiel's Prophecies

5. A Connected Translation Of Calvin's Version Of The First Twenty Chapters, With

A New Translation Of The Remaining Chapters

6. A List Of The Chief Interpreters, Ancient And Modern

7. A Notice Of The Ancient Versions And Codexes Which Contain Ezekiel's Prophe-

cies

8. A few Dissertations on important subjects illustrating these Lectures, with

references to various modern Treatises, philological, exegetical, and hermeneutical.

There is prefixed to the present Volume a faithful and spirited facsimile of a very

rare Portrait Of Calvin, which the monogram shows to have been engraved by Henry

Hondius, or De Hondt the elder, an artist of considerable eminence, who was born at

Duffel, in Brabant, about 1573, and died at La Haye in 1610. Among other works, he

engraved Portraits of John Wickliffe, Philip Melancthon, John Bugenhagen, John Knox,

and Jerome Savonarola.

It may be worth noticing, that Jodocus Hondius, or de Hondt, (who is also called

Henry Hondius the younger,) was the son of Jodocus Hondius, or de Hondt Jost, a

xxiii

EZEKIEL

Flemish engraver, born at Ghendt in 1563, and probably a brother of Henry the

elder, who fled to England in consequence of the troubles in the Low Countries.

He engraved maps and portraits, constructed mathematical instruments, founded

printing types, etc. Henry the younger studied the art of engraving under his uncle,

Henry the elder, and finished many of his father's plates after his death. He engraved

a number of portraits in a very neat style, which are still highly esteemed.

The old copies of the Latin and French Editions of this valuable Commentary,

having remarkable Title pages, copies in facsimile follow this Introductory Notice.

T. M.

SHERIFFHUTTON VICARAGE,

March 1849.

xxiv

Beza's Dedication

DEDICATION

To The Most Noble Sire, Illustrious For Piety, 19

And Other Christian Virtues,

D. GASPAR DE COLIGNY,

Grand Admiral Of France, Theodore Beza, Minister Of The Church Of Geneva,

Wishes Health And Peace From The Lord.

Although I am sure, most Noble Sire, that you are accustomed to profit much by

the other writings of that great and truly excellent servant of God, John Calvin, and

that you will also fully enjoy this last swanlike song' of his, yet I do not doubt that

the same feelings will affect you when reading, as they do me while writing, namely,

that at the name of such a man, that recent grief, which we felt so severely at his

death, will break out again with the heaviest sense of our loss. And truly this sorrow

is the more just and necessary, since it neither can nor ought to be hastily put away

from us, so that I think it quite lawful for us to indulge it.

As to the tempests which, of late years, God's Church has sustained,, no one can

be ignorant of them, since they have shaken the whole world, so that we can now

use that expression --- ``What region of the World is not full of our sufferings?''

But many have not sufficiently taken notice, 20 with what defenders our Religion

has been protected. The Lord has raised you up like Gideons and Samsons, not

only in Germany, but in England and Scotland; and also lately, under the auspices

of the most illustrious Prince or Conde, in our France, who, when your own life was

in danger, through a variety of perils, turned away the swords of certain opponents

from the necks of the pious. And, in truth, the chief enemies of the Church are not

flesh and blood, since these can only injure the 'body. Therefore, although that is

19The French has "mirror and example of piety." 20The French reads — "But the evil is, that few have observed who those have been who have taken up the defense of religion."

xxv

EZEKIEL

in reality a most excellent gift of God, and your praise is very great, even before

the angels of God, because at a most seasonable crisis so formidable an attack was

averted by your prowess; yet with far other enemies, and with far other weapons,

must we make war, and even now do we contend; and this contest, although not

so formidable in appearance, yet is really more dangerous, because it involves the

ruin of the whole family of God. I speak of spiritual wickedness, by which Satan

endeavors to infect the doctrine, and to corrupt the morals; and if these are lost,

the Church must not only be injured, but perish entirely. In carrying on this war,

there are doubtless those leaders whom God has appointed Pastors, Teachers, and

Presbyters of his Church, for this very purpose, that, by teaching, convincing, and

praying, they may administer the kingdom of the Son of God; for these are the arms

by which hostile forces are to be overcome. If you judge by names alone, you will find

them numerous enough; if by reality, you will find them but few. Yet this our age has

many of this kind, of whose constancy and labors we ourselves are the fruit and the

harvest. But that the world is unworthy of such, this fact declares, that within three

years, at a most unsuitable juncture, we have lost the very best and bravest; so that

indeed, out of those mighty heroes who, in our time, so bravely and so successfully

have thrown down Antichrist from his seat, we now behold but very few surviving,

as Henry Bullinger, by God's goodness, lately preserved to us from the pestilence,

William Farrel, that old man of invincible strength, and Peter Viret, even up to this

time contending in the Church at Lyons with success, even in the very front of the

battle. Philip Melancthon was the first who fell in this last slaughter; next to him fell

Peter the Martyr, when he had returned to his charge at Zurich, after the Assembly

at Poissy. After him followed Wolfgang Musculus, and then Andrew Hyperius, as if

the hand of the smiting Deity turned itself from north to south; for Melancthon died

in Saxony, Hyperius in Hesse, and the two others in Switzerland. Alas! what great

men, and how dearly beloved!

Yet, while John Calvin was alive, all these calamities were lightened; for that great

man, far superior to others, while he was safe, made all other losses, however great,

seem but light. And behold, our sins have snatched him also away from us last year,

and no one can estimate the loss which The Church has suffered, unless those who

were eyewitnesses of his labors. For what did that man not achieve? Who was to be

compared with him in Meetings, in Lecturing, and in Writings. Who was shorter in

teaching, and yet more solid --- more happy in solving difficulties, more vehement in

reproving, sweeter in consoling, and more correct in confuting errors? I know that,

on the one hand, there are some Epicureans who laugh at what I say, (for will they

not deride the servant when they mock at his Load?) and, on the other hand, that

stupid and foolish men, to whom ignorance is the highest wisdom, despise it. Yet., I

know this, that there is none among the more cunning enemies of God who does not

silently think of him the same as I do. Each faction among the followers of Antichrist

has and praises its own patron, and that, too, not without depreciating others. But

may that stupid and profane ambition be far from us! We boast of neither Cephas,

nor Paul, nor Apollos. Our language of Canaan is one! we have one Lord, by whom

we swear.

xxvi

JOHN CALVIN

But since there are different offices for the limbs of the same body, we prefer

eyes to hands and feet; and since there are so many eyes of so large a body, we feel

some more efficacious than others; but we praise and adore God in each part of this

body. May this praise be offered entirely to our God and Lord; and he who does not

perceive that we owe thanks for Calvin in a peculiar sense, has no judgment! But to

what purpose are these remarks? There is this sweetness in these celestial goods,

that by their recollection alone they most singularly profit and delight us. Hence the

benefit of examples in both ways; nor is there any other end and scope of Sacred

History, than that we should be affected while reading it, just as if we beheld the

events themselves. So in that grief, with which all pious and good men ought 'to

be affected by the death of so great a man, and especially those who received daily

almost incredible advantages from his presence, by his remarkable teaching and his

wonderful prudence, two things ought chiefly to console us: One, that we are in no

slight degree assisted by his recent and most beautiful examples of both sayings and

doings, until also we ourselves, when the course of our navigation is finished, may

be conveyed to the same port. The other, that no one has existed within our memory

to whom it has been permitted to leave so many and such exact monuments of his

doctrine; for, if God had granted to us for another year or two the enjoyment of so

great a light, I do not see what could be wanting to the perfect understanding of the

Books of either Covenant! There remain the Books called Historical, except Joshua,

also Job and the two Books of Solomon, which he has not illustrated by his Commen-

taries; although his Discourses on Job, Samuel, and the First Book of Kilos, will partly

supply this want to the French, as they were received from his mouth. For this great

man obtained from the Load this gift also, that he spoke not much otherwise than

he wrote. Of the Prophets, he illustrated Isaiah with complete Commentaries: his

Lectures on the remaining Prophets are extant, edited with the greatest diligence

and fidelity by two of his disciples, endued with learning and piety, John Bude, son

of the great Bude, and Charles De Jonviller. But his premature death prevented him

from completing Ezekiel, which is the more to be lamented by the Church, because

this Prophet, especially towards the last, is the most obscure of all, and I know not

who will ever arise to complete this picture commenced by such an Apelles!

We think that we have little reason to render an account why we have determined

to edit this imperfect work. If any one should chance to ask, Why I have dedicated it

to you rather than to any one else? I plainly tell him, that Calvin is responsible for it,

on the principle of every one deciding as he pleases in things which concern himself,

and that for most just and important reasons I have purposely done the very same

that he also wished.

Why, then, should I not assent to his judgment, who in your absence admired

and plainly perceived those surprising endowments of both body and mind, of which

I was myself an eyewitness during twenty months, both in peace and war. But he

said that in the Preface to his Works he trod in the footsteps of Paul, who salutes

some persons by name in his Epistles with this special intention, that he might set

before the Churches certain chosen men to be looked at by the rest., by whose

examples they might be excited to true piety and to other virtues. As to the truth

xxvii

EZEKIEL

of his judgment concerning you, how many and what certain testimonies can be

offered, if either your modesty would allow you to be praised to your face, or if it

were proper to seek them, as if it were a matter of doubt? But there will be another

opportunity, and I hope a more suitable one, of discussing these things.

I now prefer treating another point more pleasing to you, a man of exalted station,

and yet the least ambitious of all. I had rather exhort you, most Noble Sire, with all

diligence, to do what you are already doing, and have most successfully begun -

-- not only to read, hear, and meditate upon these sacred things continually, and

to use them really; but also, that you apply yourself to defend and preserve the

Churches by all just means consistent with your dignity and fortitude of mind. Your

mortal enemies, and those of all pious men, do not disguise the fact that you are

especially aimed at by those who think that they themselves cannot exist if Religion

is preserved. But I do not know you, if these very dangers do not rather sharpen

than relax your courage. You yourself have most strikingly felt and experienced

God's care in defending his own. Your innocence and integrity sufficiently defend

you against all accusations. You possess, if any of your rank does, that inward and

invincible guard within the breast, which profane men call a wall of brass --- I mean a

good conscience, in reliance upon which, believe me, you will easily surpass all your

adversaries.

In these contests nothing will strengthen you so much as a diligent comparison

of the Prophetic with the Historic Writings. For here the events of the future are

not falsely conjectured, as mankind are accustomed to do, from an observation of

past events. Here no doubtful counsels are taken, no events are obstructed by a

chance coincidence of second causes; but you enter, as it were, into the very plans

of the Almighty; you behold the true causes, beginning, progress, and end of all

changes; and those, too, plainly and clearly declared. For although the Prophets

have their enigmas, yet to those who carefully compare all things among them-

selves, and are acquainted with the idioms of the Prophets, and thus compare their

predictions with the events themselves, all things become so plain, that you seem

to look down from above upon all human things, especially while relying upon that

faithful Leader, who can lead you through a sure path in the midst of impassable and

inaccessible places. Nor is there any cause why these things should be despised, as

already spread abroad; or be neglected, as the relation of things long ago obsolete,

as certain little wits of this day esteem them. For the Prophets do not treat of small

and plebeian things, as some who are unskilled in these matters suppose, but con-

cerning the greatest Monarchies, far surpassing any of these days; about the state of

the greatest Kings and Princes; about the great God of Hosts sitting in judgment on

the preservation and destruction of the greatest States --- such are the contents of

these Books. For in those times, the Kings, although profane and impious, never did

what many do now, who are so ashamed of asking counsel of God speaking' through

his servants, that they are utterly careless of that; and dare to accuse of ambition

the faithful servants of God, while discharging their duty. Indeed, there was not at

that time any Nation, as all Sacred and Profane Historians testify, which decided on

measures of importance, without first consulting its Prophets. And while I say this, I

xxviii

JOHN CALVIN

would not place the Ministers of the Word on the throne of Kings or Princes, or any

other Magistrates, nor would I favor the ambition of any; but I state what is a fact,

and what experience itself has lately proved, as I remember that you, most noble

Sire, both perceived and expressed in good time.

Lastly, while I am saying something about the times, their fashion changes, I con-

fess; but there is the same Lord, the same Providence, the same mercy towards the

righteous, the same indignation towards the ungodly. But there are those perpet-

ual and invariable, and, therefore, firmer laws of development, 21 than are found

in even Mathematics themselves; since, if there is any firmness and consistency in

events of any kind, it all depends upon the nature and will of God. We shall find the

clearest declarations of these principles, not only generally as in the Law, but also

particularly, in the Prophetic Writings, if we only compare past times with our own,

and with the objects of our daily inquiry. Do you want an example? It is just four

years ago since, at the Council at Poissy, The French Churches promised themselves

the greatest peace and tranquillity, and their adversaries did not know where to turn

themselves; but thus our man of God, at that time dedicating his Lectures On Daniel

to those Churches, broke forth into these words: ``But, if we must fight any longer,

(as I announce to you that severer contests than ye think for are in store for you,)

with whatsoever madness the rage of the impious may burst forth, so as to rouse

up the very depths themselves, remember that your course is determined by the

celestial Master of the race; whose laws ye ought to obey with the greater alacrity,

because he supplies strength to his own even unto the end.'' That he denounced

this in a spirit truly prophetic, while the majority were anticipating the contrary, the

numberless calamities which immediately followed declare; and of these no end

even yet appears. ]Do you ask, whence came that prediction? Certainly not from

that most deceptive and profane divination of Astrology, which he of all others used

to condemn from God's Word, but from those very Prophetic Books which he was

then interpreting. Since, therefore, he saw the same evils prevalent in France, on

account of which God was accustomed to chastise His people most severely, and to

take vengeance on his enemies with just penalties, why should he not pronounce

float the same inflictions hung over the impenitent?

In like manner, Luther foresaw and predicted The Late Slaughters In Germany,

through contempt of God's Word; and I wish that he had noticed better their princi-

pal causes. So also, at this very time, it is not difficult to perceive that throughout

France, and especially among those who ought to know better, not only are notori-

ous superstitions and manifest idolatries defended, but even open Epicureanism and

horrible blasphemies, unheard of in all former times, are tolerated by all men hear-

ing and laughing, since at length no place is left for justice and equity, and edicts

and laws are enacted in vain. Who, then, is so blind that he cannot see horrible

punishments hanging over the authors and defenders of these crimes, and possibly

even over the whole kingdom? And in this instance I wish I may be a false prophet!

For surely heaven and earth shall pass away, before God will permit these things

21{ἀποδείξεων} principia. The French has simply ``maximes,'' which is not strong enough. The comparison with Mathemat-

ics is excellent, and suggests a mathematical expression.

xxix

EZEKIEL

to remain unrevenged --- things which would horrify even the Turks! --- and the

longer their punishment is delayed, the heavier it will appear when it does come. I

know that some will deride these things, as even Noah himself was derided: some

also will vehemently accuse them, as Jeremiah was esteemed a man of strife. But,

nevertheless, the truth of God will stand firm.

I pray God, therefore, most noble Sire, first, that He would specially endue his

Majesty the King with all holy virtues, which, since it is already partly accomplished,

all hope and wish may be continued. Next, I pray God to grant him many Counselors

like thee and a few others, endowed --- I say it without flattery --- with the sacred

prudence of His Spirit, and zeal for piety and justice, which is the symbol of Royal

Majesty, by whose counsels so many faults may be seriously corrected, and a holy

and just government happily instituted by the Sacred Word of God and the authority

of the Royal Majesty. Lastly, I pray that God would happily establish and preserve

you, with your truly Christian wife and children, and your most noble brothers and

their holy families, and, lastly, all the assembly of the pious, who, after God and the

King, look up to the most illustrious Prince Of Conde, concerning whom I hope to

have another opportunity of speaking, and to thee, and to the rest of the pious and

religious Nobility throughout France.

[THEODORE BEZA]

GENEVA, January 18th, 1565.

xxx

To the Reader

CHARLES DE JONVILLER,

TO ALL TRULY CHRISTIAN READERS. HEALTH.

Although our most accomplished and faithful Pastor Theodore Beza, with his sin-

gular dexterity and happy tact, seems not to have omitted anything in his Dedication

of these Lectures to that most noble hero, and most pious Admiral or Francs, yet

those who attentively peruse my remarks, and look upon them with a candid mind,

will not judge my few observations superfluous; but I trust they will admit them to be

rather grateful and useful to all the pious. And, first of all, no words can sufficiently

express how severe a loss The Church Of God has suffered, in the summons from

this life to eternal rest, which that illustrious and really divine man, our parent, John

Calvin, has received; whether you look at the perpetual consistency of his life, or at

his remarkable learning, combined with his exalted piety. For who ever surpassed

him in sanctity of morals, in incredible suavity, in unbroken magnanimity, in singular

tolerance, nay even in the highest virtues? And as to his wonderful erudition, his

multitudinous Writings plainly bear witness to it; some of these being already pub-

lished, and the rest, with God's permission, will shortly see the light, to the manifest

advantage of the pious. For many of his productions are extant, either as extracted

from his discourses or preserved by his friends, as those Letters, in both French and

Latin, sent to all classes of men, from which it is very evident with what an acute and

happy wit he was endued, and with what a clear and sound judgment he was gifted.

But I will here say no more on this subject, lest I should seem to dwell upon what is

out of place. It will be enough just to touch on a few things which belong especially

to these Lectures.

On the 20th of January 1563, when John Calvin began to interpret Ezekiel, in the

Public School, although he was continually afflicted by various severe diseases, so

that he was often carried to his duties in a chair or on horseback, in consequence of

the weakness of his declining health; neither during the whole year did the violence

xxxi

EZEKIEL

of his maladies prevent his discharging the duty of preaching and reading. At length,

about the first of February in the following year, he had advanced as far as the

end of the twentieth chapter, with the exception of four verses, and then he was

compelled to remain at home, and to confine himself almost always to his bed. In

the meantime, during his illness, he was continually meditating, or dictating, or even

writing something: so that during the time of his confinement to the house, through

ill health, it is scarcely credible how much he accomplished. Among other things, he

very diligently revised the greater part of these Lectures, as is evident by the copy

corrected with his own hand, which I have carefully preserved with the rest.

But we must all regret, most sincerely, that as he was most skillful in explain-

ing the teaching of the Prophets, he was prevented by death from completing his

Comments On Ezekiel; for no pious man is ignorant that the following portion of this

Prophet's writings is very necessary to the Church of God. How desirable, then, that

they should have been illustrated by such a man! That this loss may be in some

degree remedied, in deference to the wishes of some persons of great weight and

learning, that it would be more satisfactory to publish these Lectures at once, than

to suppress them any longer, since they will prove so useful to all the pious, my

beloved brother, John Buds, and myself, have willingly undertaken the duty, relying

on their judgment. We have spared neither expense, nor trouble, nor labor, in pub-

lishing the Lectures as soon as possible; and, God willing, we will shortly take care to

translate them into French, for the benefit of our people, as our French Version of the

Lectures On Jeremiah, put to press nine months ago, is now just finished; so that, un-

less I am mistaken, our people, who do not understand Latin, will reap great profit.

And that nothing should be omitted in this Latin edition, we have taken care that

whatever errata had occurred in printing, they are noticed at the end. And since in

this book a very great treasure is included, a very copious Index has been compiled

by a learned man, through whose guidance its inexhaustible riches may be readily

obtained, without any trouble. Another Index is added, of those places of Scripture

which are quoted and explained.

In editing these last Lectures, we have used the same industry, diligence, and

fidelity, which we exercised in the others already published. There is no necessity

for my explaining more at length what I have previously made known with suffi-

cient clearness, as to the manner in which we have retained what are received from

Calvin's extemporary pronunciation.

It remains, therefore, most excellent Readers, that you now enjoy the labors of

so great a man, and acknowledge whatever fruit you receive as springing from the

Great and Good God, and that to Him you render cordially immortal thanks. You

will yourselves judge better and more surely the profit which you receive from their

perusal, than I could express in many words. Farewell, then, and may it always be

appointed that your studies may all tend to the glory of God.

[CHARLES DE JONVILLER.]

GENEVA, January 18th, 1565.

(August 1st, 1565. The date of the French Translation.)

xxxii

Ezekiel 1

CHAPTER 1

Lecture First

Ezekiel himself explains at the very beginning of his Book, at what period he

discharged the prophetic office; and on this depends the knowledge of his argument.

For unless we understand how God stirred him up, we can with difficulty enter into

his spirit, and shall be unable to receive any just fruit from his instruction. It is

necessary, therefore, to begin from this point: namely, the time of his Prophecy: for

he says:

Ezekiel 1:1-2

1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day

of the month, as I was among the captives by the river of Chebar, that the heavens

were opened, and I saw visions of God.

1. Et fuit tricesimo anno, quarto meuse quinta mensis, et ego 22 in medio Captiv-

itatis, 23 super fluvium Chebar aperti sunt coeli, et vidi visiones Dei.

2. In the fifth day of the month, which was the fifth year of king Jehoiachin's

captivity.

2. In quinta mensis, ipse est annus quintus captivitatis regis Joiakim.

We see that the Prophet was called to the office of a Teacher in the fifth year af-

ter Jehoiachin had voluntarily surrendered himself to the king of Babylon, (2 Kings

24:15); and had been dragged into exile, together with his mother: for it was, says

he, ``in the thirtieth year.'' The greater part of the Commentators follow the Chaldee

Paraphrast, and understand him to date from the finding of the Book of the Law. It is

quite clear, flint this year was the eighteenth of king Josiah; but in my computation,

I do not subscribe to the opinion of those who adopt this date. For this phrase ---

``the thirtieth year,'' would then appear too obscure and 'forced. We nowhere read

22That is, when I was. — Calvin. 23Among the Captives. — Calvin.

EZEKIEL

that succeeding writers adopted this date as a standard. Besides, there is no doubt

that the usual method among the Jews was to begin to reckon from a Jubilee. For

this was a point of starting for the future. I therefore do not doubt that this thirtieth

year is reckoned from the Jubilee. Nor is my opinion a new one; for Jerome makes

mention of it, although he altogether rejects it, through being deceived by an oppo-

site opinion. But since it is certain that the Jews used this method of computation,

and made a beginning from Jobel, that is, the Jubilee, this best explains the thirtieth

year If any one should object, that we do not read that this eighteenth year of king

Josiah was the usual year in which every one returned to his own lands, (Leviticus 25)

and liberty was given to the slaves, and the entire restoration of the whole people

took place, yet the answer is easy, although we cannot ascertain in what year the

Jobel fell, it is sufficient for us to assign the Jubilee to this year, because the Jews fol-

lowed the custom of numbering their years from this institution. As, then, the Greeks

had their Olympiads, the Romans their Consuls, and thence their computation of an-

nals; so also the Hebrews were accustomed to begin from the year Jobel, when they

counted their years on to the next restoration, which I have just mentioned. It is

therefore probable that this was a Jubilee year --- it is probable, then, that this was

the Jubilee. For it is said that Josiah celebrated the passover with such magnificent

pomp and splendor, that there had been nothing like it since the time of Samuel. (2

Chronicles 35:18.) The conjecture which best explains this is, not that he celebrated

the passover even with such magnificence, but that he was induced to do so by the

peculiar occasion, when the people were restored and returned to their possessions,

and the slaves were set free. Since, then, this was the Jubilee, the pious king was

induced to celebrate the passover with far greater splendor than was usual --- nay,

even to surpass David and Solomon. Again, although he reigned thirteen years af-

terwards, we do not read that he celebrated any passover with remarkable splendor.

We do not doubt as to his yearly celebration; for this was customary. (2 Kings 23:23.)

From this we conclude that the celebration before us was extraordinary, and that the

year was Jobel. But though it is not expressed in Scripture, it is sufficient for us that

the Prophet reckoned the years according to the accustomed manner of the people.

For he says, that this was ``the fifth year of king Jehoiachin's captivity:'' who is called

also Jehoiakim; for Jehoiakim succeeded Josiah, and reigned eleven years. The thir-

teen years which remain of Josiah's reign and these eleven, make twenty-four. (2

Kings 23:36.) Now, ``his successor,'' Jehoiachin, passed immediately into the hands

of king Nebuchadnezzar, and was taken captive at the beginning of his reign, and

reigned only three or four months. (2 Kings 24:8.) After that, the last king, Zedekiah,

was set up by the will of the king of Babylon. We see, therefore, that nine years are

made up: add the space of the reign of Jehoiachin: so it is no longer doubtful as to

the reckoning of ``the thirtieth year'' from the eighteenth of king Josiah. It is true

that the Law of God was found during this year, (2 Chronicles 34:14,) but the Prophet

here accommodates himself to the received rule and custom.

We must now come to the intention of God in appointing Ezekiel as his Prophet. For

thirty-five years Jeremiah had not ceased to cry aloud, but to little purpose. When,

therefore, this Prophet Jeremiah was so occupied, God wished to give him a coad-

JOHN CALVIN

jutor. Nor was it but a slight relief when at Jerusalem Jeremiah became aware that

the Holy Spirit was speaking through another mouth in harmony with himself; for by

this means the truth of his teaching was confirmed. In the thirteenth year of Josiah,

Jeremiah undertook the prophetic office: (Jeremiah 1:2:) eighteen years remain: add

the eleven years of Jehoiakim, and it will make twenty.-nine: then add another year,

and five more, and we shall have thirty-five years. This then was his hard province,

to cry aloud continually for thirty-five years, to the deaf, nay, even to the insane.

God, therefore, that he might succor his servant, gave him an ally who should teach

the same things at Babylon which Jeremiah had not desisted from proclaiming at

Jerusalem. He profited not only the captives, but also the rest of the people who still

remained in the city and the land. As far as the captives were concerned, this confir-

mation was necessary for them: for they had false Prophets there, as we learn from

Jeremiah 29:21; there was Ahab the son of Kolaiah, and Zedekiah the son of Maa-

seiah; they proudly boasted that they were endued with the Spirit of revelation; they

promised the people marvels, they derided the softness of those who had left their

country, they said that they were determined to fight to the very last, and to run the

risk of their lives rather than voluntarily give up the inheritance of divine promise.

In this way they insulted the captives. After this there was Shemaiah the Nehe-

lamite, (Jeremiah 29:24,) who wrote to the high priest Zephaniah, and reproached

him for being careless and neglectful, because he did not severely punish Jeremiah

as an impostor and a fanatic, and a false intruder into the prophetic office. Since,

therefore, the Devil had his busy agents there, God stationed his Prophet there, and

hence we see how useful, nay, how necessary it was, that Ezekiel should discharge

his prophetic office there. But the utility of his instructions extended much further,

since those at Jerusalem were compelled to listen to the prophecies which Ezekiel ut-

tered in Chaldea. When they saw that his prophecies agreed with those of Jeremiah,

it necessarily happened that they would at least enquire into the cause of this coin-

cidence. For it is not natural that one Prophet at Jerusalem, and another in Chaldea,

should utter their prophecies, as it were, in the same key, just as two singers unite

their voices in accordance with each other. For no melody can be devised more per-

fectly complete than that which appears between these two servants of God. Now

we see the meaning of what our Prophet says concerning ``the years.'' In the thirti-

eth year: then in the fourth month, (the word month being' understood,) and in the

fifth day of the month, as I was among the captives

Before I proceed any farther, I will briefly touch on the subjects which Ezekiel

treats. He has all things in common with Jeremiah, as I have said, with this peculiar-

ity, that he denounces the last slaughter against the people, because they ceased

not to heap iniquity upon iniquity, and thereby inflamed still more and more the

vengeance of God. He threatens them, therefore, and that not once only, because

such was the hard-heartedness of the people, that it was not enough to utter the

threatenings of God three or four times, unless he should continually impress them.

But, at the same time, he shows the causes why God determined to treat his people

so severely; namely, because they were contaminated with many superstitions, be-

cause they were perfidious, avaricious, cruel, and full of rapine, given up to luxury

EZEKIEL

and depraved by lust: all these things are united by our Prophet, that he may show

that the vengeance of God is not too severe, since the people had arrived at the very

last pitch of impiety and all wickedness. At the same time, he gives them, here and

there, some taste of the mercy of God. For all threats are vain, unless some promise

of favor is held out. Nay, the vengeance of God, as soon as it is displayed, drives

men to despair, and despair casts them headlong into madness: for as soon as any

one apprehends the anger of God, he is necessarily agitated, and then, like a raging

beast, he wages war with God himself. For this reason, I said, that all threats are vain

without a taste of the mercy of God. The Prophets always argue with men with no

other intention than that of stirring' them up to penitence, which they could never

effect unless God could be reconciled to those who had been alienated from him.

This then is the reason why our Prophet, as well as Jeremiah, when they reprove the

people, temper their asperity by the interposition of promises. He also prophesies

against heathen nations, like Jeremiah, especially against the children of Ammon,

the Moabites, the Tyrians, the Egyptians, and the Assyrians. (Jeremiah 26-29.) But

from the fortieth chapter he treats more fully and copiously concerning the restora-

tion of the Temple and the city. He there professedly announces, that a new state

of the people would arise, in which both the royal dignity would flourish again, and

the priesthood would recover its ancient excellence, and, to the end of the book,

he unfolds the singular benefits of God, which were to be hoped for after the close

of the seventy years. Here it is useful to remember what we observed in the case

of Jeremiah: (Jeremiah 28:) while the false Prophets were promising the people a

return after three or five years, the true Prophets were predicting what would really

happen, that the people might submit themselves patiently to God, and that length

of time might not interrupt their calm submission to his just corrections.

As we now understand what our Prophet is treating, and the tendency as well as

the substance of his teaching, I will proceed with the context.

He says: as I was among the captives While some skillfully explain the words of

the Prophet, they think that he was not in reality in the midst of the exiles, but refer

this to a vision, as if; when he uses the word ``among,'' signifying ``in the midst,'' its

sense could be, that he was in the assembly of the whole people: but his intention is

far otherwise, for he uses the above phrase that he may show that he was an exile

together with the rest, and yet that the prophetic spirit was granted to him in that

polluted land. Hence the words, ``among the captives,'' or, ``in the midst of the

captives,'' do not mean the assembly, but simply narrate, that, though the Prophet

was far from the Sacred Land, yet the hand of God was extended to him there, that

he might excel in the prophetic gift. Hence the folly of those is refuted, who deny

to our Prophet the possession of any spirit of revelation before he went into exile.

Although they do not err so much through mistake and ignorance as through willful

stupidity; for the Jews took nothing so ill as the thought of God's reigning beyond

the sacred land. To this day, indeed, they are hardened, because they are dispersed

through the whole world, and scattered through all regions, and yet retain much of

their ancient pride. But then, when there was any hope of return, this profanation

seemed to them scarcely tolerable, if the truth of God were to shine forth elsewhere

JOHN CALVIN

than in the holy land, but especially in the Temple. The Prophet then shows, that he

was called to the office of instruction when he was in the midst of the exiles, and one

among them. God's inestimable goodness is conspicuous in this, because he called

the Prophet, as it were, from the abyss: for Babylon was a profound abyss: hence the

Spirit of God emerged with its own instrument, that is, brought forth this man, who

should be the minister and herald of his vengeance as well as of his favor. We see,

therefore, how wonderfully God drew light out of darkness, when our Prophet was

called to his office during his exile. In the meantime, although his doctrine ought to

be useful to the Jews still remaining in this country, yet God wished them not to return

to him without some mark of their disgrace. For, because they had despised all the

prophecies which had been uttered at home, in the Temple, the Sanctuary, and on

Mount Zion, these prophecies were now to issue forth from that cursed land, and

from a master who was sunk, as I have said, in that profound abyss. We see then,

that God chastised their impious contempt of his instructions, not without putting

them to shame. For a long time Isaiah had discharged the prophetic office; then

came Jeremiah: but the people ever remained just as they formerly were. Since

then prophecy when flowing freely from the very fountain was despised by the Jews,

God raised up a Prophet in Chaldea. Blow, therefore, we see the full meaning of the

clause.

He says, ``by the river of Chebar,'' which many understand to mean the Eu-

phrates, but they assign no reason, except their not finding any other celebrated

river in that country; for the Tigris loses its name after flowing into the Euphrates,

and on this account they think the Euphrates is called Chebar. But we are ignorant

of the region to which our Prophet was banished: perhaps it was Mesopotamia, or

else beyond Chaldea, and besides, since the Euphrates has many tributaries, it is

probable that each has its own name. But since all is uncertainty, I had rather leave

the matter in suspense. Because the Prophet received his vision on the banks of the

river, some argue from this, that the waters were, as it were dedicated to revelations,

and when they assign the cause, they say that water is lighter than earth, and as a

prophet must necessarily rise above the earth, so water is suitable for revelations.

Some connect this with ablution, and think that baptism is prefigured. But I pass

by these subtleties which vanish of themselves, and very willingly do I leave them,

because in this way Scripture would lose all its solidity: conjectures of this kind are

very plausible, but we ought to seek in Scripture sure and firm teaching;, in which we

can acquiesce. Some for instance torture this passage, ``By the rivers of Babylon

we sat down and wept,'' (Psalm 137:1,) as if the people betook themselves to their

banks to pray and worship; when the situation of that country only is described, as

being watered by many rivers, as I have just mentioned.

He says, the heavens were opened, and I saw visions of God God opens his heav-

ens, not that they are opened in reality, but when, by removing every obstacle, he

allows the eye of the faithful to penetrate even to his celestial glory; for if the heav-

ens were cleft a thousand times, yet what great brightness must it be to arrive at

the glory of God? The sun appears small to us, yet it far exceeds the earth in size.

Then the other planets, except the moon, are all like small sparks, and so are the

EZEKIEL

stars. Since, therefore, light itself grows dark before our glance penetrates thus far,

how can our sight ascend to the incomprehensible glory of God? It follows therefore

when God opens the heavens, that he also gives new eyesight to his servants, to

supply their deficiency to pierce not only the intervening space, but even its tenth

or hundredth part. So, when Stephen saw the heavens open, (Acts 7:56,) his eyes

were doubtless illuminated with unusual powers of perceiving far more than men can

behold. So, at the baptism of Christ, the heavens were opened, (Matthew 3:16,) that

is, God made it appear to John the Baptist, as if he were carried above the clouds.

In this sense the Prophet uses the words, the heavens were opened, He adds, I saw

visions of God Some think that this means most excellent visions, because anything

excellent is called in Scripture divine, as lofty mountains and trees are called moun-

tains and trees of God; but this seems too tame. I have no doubt but that he calls

prophetic inspiration ``visions of God,'' and thus professes himself sent by God, be-

cause he put off as it were his human infirmities when God intrusted to him the

office of instructor. And we need not wonder that he uses this phrase, because it

was thought incredible that any prophet could arise out of Chaldea. Nathaniel asked

whether any good thing could come out of Nazareth, and yet Nazareth was in the

Holy Land. How then could the Jews be persuaded that the light of celestial doctrine

could shine in Chaldea, and that any testimony to the grace of God could spring from

thence? and that there also God exercised judgment by the mouth of a Prophet? This

would never have been believed unless the calling of God had been marked in some

signal and especial manner. Since he next adds, this was the fifth year of king Je-

hoiachin's captivity, (or Jechoniah, or Jechaniah,) it is plain that by these very words

he reproves the obstinacy of the people. For when God afflicts us severely, at first

we are much agitated, but by degrees we necessarily become submissive. Since,

however, the willfulness of the people was not subdued during these five years, we

infer that they persevered in rebellion against God. Nor does he spare those who re-

mained at Jerusalem, for these took credit to themselves for not going into exile with

their brethren, and so they despised them, as we often find in Jeremiah. Since then

those who remained at home pleased themselves and thought their lot the best, the

Prophet here marks the time, because it was necessary to allay their ferocity, and

since they resisted the prophecies of Jeremiah, to use a second hammer that they

might be completely broken in pieces. This is the reason why he speaks of the fifth

year of king Jehoiachin's captivity.

Ezekiel 1:3

3. The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi,

in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there

upon him.

3. Fuit sermo Iehovae ad Ezechielem filium Buzi sacerdotem, in terra Chaldaeo-

rum, super fluvium Chebar: et fuit super eum illic manus Iehovae.

He does not repeat the copula which was placed at the beginning of the first verse,

and we may perhaps wonder why the book should begin with a copula: for when he

says, ``and* it came to pass,'' it seems to denote something going before it, and it

seems out of place when nothing precedes it. But probably an oblique antithesis or

JOHN CALVIN

comparison is intended between those prophecies which had flourished for a long

period at Jerusalem, which was their peculiar and genuine scat, and that which was

arising in Chaldea; as if he would say, ``even* among Chaldaeans,'' for the particle

{,}וvau, is often used in the sense of {,}גםgam, ``even.'' The sense therefore is,

after God had exercised his servants even to weariness, since many prophets had

discharged their duties at Jerusalem, now at length he speaks in Chaldea. He says,

therefore, ``the* word of the Lord came unto him.'' I know not why some dream

that Jeremiah is here called ``Buzi,''* unless because it was a foolish persuasion of

the Jews, that the father of a prophet is never mentioned unless he were a prophet

himself. Their ignorance is proved on other occasions, and here surely their curiosity

is shameful, since they decide this Buzi to be a prophet, and because they know of

no one else, they fix on Jeremiah: as if it were probable, that when the father was

left at Jerusalem, the son was an exile, which is entirely conjectural. But because

he was a priest;, so he says, ``the son of Buzi.'' Our Prophet ought to have some

reputation, for if he had been of plebeian obscurity, he would scarcely have been

listened to. The priestly dignity, then, availed something towards securing attention.

Now he expresses what I have previously mentioned, in the land of Chaldea,* as if

he had said: although God has not been accustomed to raise up prophets in lands

so distant and polluted, yet now his rule is changed, for even among the Chaldeans

is one endued with the prophetic spirit. And the particle {,}שםillic, ``there,'' is

emphatically added, ``was there upon him,'' says he. For otherwise the Jews would

have dreaded Ezekiel, as if he were a monster, when they found that the word of God

had proceeded from Chaldea. ``What,'' say they, ``will God pollute and contaminate

his doctrine, by its springing up from such a place as that? Who are the Chaldeans,

that God should erect his seat there? Mount Zion is his dwelling-place: here he is

worshipped and invoked. Here must his lamp burn of necessity, as he has often

witnessed by his prophets.'' To such taunts the Prophet; replies: God has begun

to speak in Chaldea --- there his power is conspicuous: ``The word of the Lord is

come unto me; for we know that God alone is to be heard, and that prophets are

only to be attended to, as far as they utter what proceeds from him.'' Hence it is

required that all teachers of the Church should first have been learners, so that God

alone may retain his own rights, and be the only Lord and Master. As then supreme

authority resides in God alone, when prophets desire to be heard, they profess not

to offer their own comments, but faithfully to deliver a message from God. Thus also

our Prophet. I touch these points rather lightly now, as I have treated them more

at length elsewhere. At length he adds, the hand of the Lord was upon him* Some

explain the word ``hand'' by ``prophecy,'' but this seems to me weak and poor: I

take ``hand'' to mean divine power, as if Ezekiel had said that he was endued with

divine power, so that it should be quite clear that he was chosen a Prophet. The

hand of God, then, was a proof of new favor, so that Ezekiel might subject; to his

own sway all the captives, since he carried with him the authority of God. This may

also be referred to the efficacy of his doctrine. For the Lord not only suggests words

to his servants, but also works by the secret influence of his Spirit, and suffers not

their labors to be in vain. The passage then may be received in this sense. But since

EZEKIEL

the Prophet only assumes to himself what was necessary, and so claims for himself

the position and standing of a Prophet, so when he uses the word ``hand,'' I do

not doubt his meaning to be an inward operation. There is, it is admitted, an inward

efficacy of the Holy Spirit when he sheds forth his power upon hearers, that they may

embrace a discourse by faith, so also if all hearers were deaf, and God's word should

evaporate as smoke, yet there is an intrinsic virtue in the prophecies themselves:

Ezekiel points out this as given to him by God. Here I shall finish, because I should

be compelled to break off directly, and we shall be coming to the vision, which is the

most difficult of all.

PRAYER.

Grant, Almighty God, since thou didst bless thy people with the continued grace

of thy Spirit when it was cast out of its inheritance, and didst raise up a Prophet even

from the lowest depths, who should recall it to life when it was all but despaired of ---

O grant, that although the Church in these days is miserably afflicted by thy hand, we

may not be destitute of thy consolation, but show us, through thy pity, that life may

be looked for even in the midst of death; so that we may bear all thy chastisements

patiently, until thou shalt show thyself' our reconciled Father, and thus at length we

may be gathered into that happy kingdom, where we shall enjoy our full felicity, in

Jesus Christ our Lord. --- Amen.

Lecture Second.

A Vision is now to occupy our attention, whose obscurity so deterred the Jews that

they forbade every attempt to explain it. But God appeared to his Prophet either in

vain or not in vain: it is most absurd to suppose the former --- then if the vision is

useful, it is necessary for us to attain at least a partial understanding of it. If any

one object that the vision was exclusively intended for the Prophet --- the objection

is easily answered, for what the Prophet wrote was clearly for the use of the whole

Church. Now, if any one asks whether the vision is lucid, I confess its obscurity, and

that I can scarcely understand it: but yet into what God has set before us, it is not

only lawful and useful but necessary to enquire. Base indeed would be our sloth

should we willingly close our eyes and not attend to the vision. We shall perhaps but

skim the surface of what God wills: yet this is of no small moment, and not only a

moderate but a slight degree of understanding may suffice for this. Thus briefly do

I finish my preface, and come to the words of the Prophet: ---

Ezekiel 1:4

4. And I looked, and, behold, a whirlwind came out of the north, a great cloud,

and a fire infolding itself, and a brightness was about it, and out of the midst thereof

as the colour of amber, out of the midst of the fire.

4. Et vidi, et ecce ventus furbinis 24 veniens ab Aquilone: nubes magna, et ignis

involutus 25 et splendor ei undique: et e medio ejus tanquam facies Hasmal e medio

ignis.

We must first consider the intention of this Vision. I have no doubt but that God

wished first to invest his servant with authority, and then to inspire the people with

24Or tempestuous. — Calvin. 25Or twisted. — Calvin.

JOHN CALVIN

terror. When therefore a formidable form of God is here described, it. ought first

to be referred to reverence for the teaching conveyed; for, as we have remarked

before, and shall further observe as we proceed, the Prophet's duty lay among a hard-

hearted and rebellious people; their arrogance required to be subdued, for otherwise

the Prophet had spoken to the deaf. But God had another end in view. An analogy

or resemblance is to be held between this vision and the Prophet's doctrine. This

is one object. Then as to the vision itself, some understand by the four animals

the four seasons of the year, and think that the power of God in the government

of the whole world is here celebrated. But that sense is far-fetched. Some think

that the four virtues are represented --- because, as they say, the image of justice

is conspicuous in man, that of prudence in the eagle, of fortitude in the lion, of

endurance in the ox. Yet although this is a shrewd conjecture it has no solidity. Some

take the contrary view, and think that four passions are here intended, viz. fear and

hope, sorrow and joy. Some think that three faculties of the mind are denoted. For

in the soul, {τὸ} {λόγικον}, is the seat of reason; {θύμικον}, that of the passions;

{ἐπιθυμήτικον}, that of the lusts; and {συντέρεσις} that of the conscience. But

these guesses are also puerile. It was formerly the received opinion, that under

this figure were depicted the four Evangelists: they think Matthew was compared

to a man, because he begins with the generation of Christ; Mark to a lion, because

he begins at the preaching of John; Luke to an ox, because he begins his narrative

by mentioning the priesthood; and John to an eagle, because he penetrates, as it

were, to the secrets of heaven. But in this fiction there is no stability, for it would

all vanish if it were to be properly examined. Some think it a description of the

glow of God in the Church, and that the animals are here to be taken for the perfect

who have already made greater progress in faith, and the wheels for the weak and

undisciplined. But they afterwards heap together many trifles, which it is better to

bury at once, and not take up our time ill refuting them. All these, then, I reject; and

now we must see what the Prophet really does mean. I have already said, that it was

the Almighty's plan, when he gave commands to his Prophet so to honor him, that

his doctrine should not be open to contempt. But the special reason which I touched

upon must be considered --- viz.: that God shortly points out by this symbol, for what

purpose he sends his Prophet. For the visions have as great a likeness to the doctrine

as possible. For this reason, in my opinion, Ezekiel says, behold! a whirlwind came

out of the north The people had already experienced the vengeance of God, Mien he

had used first the Assyrians and then the Babylonians to chastise them. Jeconiah,

as we have seen, had gone into voluntary exile. The Jews thought that they would

still have a quiet home in their city and country, and laughed at the simplicity of

those who had so quickly gone into exile. The Prophet therefore says, that he saw a

stormy wind from the north This rush of the wind or tempest ought to be referred to

the judgment of God: for he wished to strike terror into the Jews, that they should not

grow torpid in their security. After he has spoken concerning the storm or tempest,

he adds --- I saw four living creatures and four wheels connected together, to signify

that their motion had not originated from chance but from God. These two things

ought to be joined together, viz.: that the storm sprang up out of the north, and that

EZEKIEL

God, the author of the storm, was beheld upon his throne. But in the meanwhile, that

God's majesty might the Jews, he says --- I saw four living creatures and four wheels

connected together By the four living' creatures he understands cherubim: and we

have no need of any other explanation, for he explains it so in chapter 10., when he

saw God in the temple, the four living creatures were under his feet, and he says

they are cherubim. Now we must see why four animals are here enumerated, when

two cherubim only embraced the Ark of the Covenant; and next, why he describes

four heads to each: for if he wished to accommodate his language to the rites of the

Sanctuary, why did he not place two cherubim, with which God was content? (Exodus

20:18;) for he seems here to depart from the command of God himself: (Numbers

7:89) now, four heads and round feet, do not suit the two cherubim by whom the

Ark of the Covenant was surrounded. But the solution is at hand: the Prophet so

alludes to the Sanctuary, or, at the same time, to bend his discourse to the rudeness

of the people. For their religion had become so obsolete, and their contempt of the

law so great., that the Jews were ignorant of the use of tie Sanctuary; then they

so worshipped God as if he were at a distance from them, and entirely rejected his

providential care over human affairs. Here, then, we see how gross was their stupor,

so that though often stricken, they never were aroused. Because the Jews were

thus completely torpid, it became needful to propose to them a new form, and so

the Prophet chooses half of it from the Sanctuary itself, and assumes the other half,

as it was required for so rude a people; although he did not manufacture anything

out of his own mind, for I am now speaking of the counsel of the Holy Spirit. God

was, therefore, unwilling to drive the Jews away from the sanctuary, for that was the

foundation of all right understanding of truth, but because he saw that the legal form

was not sufficient, he therefore added a new supply, and as he gave each cherub

four heads, so he wished their number to be four.

With regard to their number, I doubt not that God wished to teach us that his influ-

ence is diffused through all regions of the world, for we know the world to be divided

into four parts; and that the people might know that God's providence rules every-

where throughout the world, four cherubim were set up. Here also it is convenient

to repeat, that angels were represented by cherubim and seraphim: for those who

are called cherubim here and in Ezekiel 10, are called seraphim in Isaiah 6:2; and we

know that angels are called principalities and powers, (Ephesians 3:10,) and are ren-

dered conspicuous by these titles, while Scripture calls them the very hands of God

himself. (Colossians 1:16.) Since, therefore, God works by angels, and uses them as

ministers of his power, then when angels are brought forward, there the providence

of God is conspicuous, and his power in the government of the world. This, then, is

the reason why not two cherubim only were placed before the Prophet's eyes, but

four: because God's providence ought to be evident in earthly things, for the people

then imagined that God was confined to heaven; hence the Prophet teaches not only

that he reigns in heaven, but that he rules over earthly affairs. And for this reason,

and with this end, he extends his power over the four quarters of the globe. Why,

then, has each animal four heads? I answer, that by this, angelic virtue is proved

to reside in all the animals. Yet a part is put for the whole, because God by his an-

JOHN CALVIN

gels works not only in man and other animals, but throughout creation; and because

inanimate things have no motion in themselves, as God wished to instruct a rude

and dull people, he sets before them the image of all things under that of animals.

With reference, then, to living creatures, man holds the first place, because he was

formed after the image of God, and the lion reigns over the wild-beasts, but the ox,

because he is most useful, represents all domestic animals, or, as they are usually

called, tame animals. Since the eagle is a royal bird, all birds are comprehended

under this word; and here I am not fabricating allegories, but only explaining the lit-

eral sense; for it seems to me sufficiently plain, that God signifies angelic inspiration

by the four cherubim, and extends it to the four regions of the earth. Now:, as it is

equally clear that no creature moves by itself, but that all motions are by the secret,

instinct of God, therefore each cherub has four heads, as if it were said that an-

gels administer God's empire not in one part of the world only, but everywhere; and

next, that all creatures are so impelled as if they were joined together with angels

themselves. The Prophet then ascribes four heads to each, because if we can trust

our eyes when observing the manner in which God governs the world, that angelic

virtue will appear in every motion: it is then, in fact, just as if angels had the heads

of all animals: that is, comprehended within themselves openly and conspicuously

all elements and all parts of the world; --- thus much concerning the four heads.

As to the four wheels, I do not doubt their signifying those changes which we

commonly call revolutions: for we see the world continually changing and putting

on, as it were, new faces, each being represented by a fresh revolution of the wheel,

effected by either its own or by some external impulse. Since, then, there exists no

fixed condition of the world, but continual changes are discerned, the Prophet joins

the wheels to the angels, as if he would assert that no changes occur by chance, but

depend upon some agency, viz., that of angels; not that they move things by their

inherent power, but because they are, as we have said, God's hands. And because

these changes are really contortions, the Prophet says, I saw wheel within wheel;

for the course of things is not continuous, but when God begins to do anything, he

seems, as we shall again perceive, to recede: then many things mutually concur,

whence the Stoics fancied that fate arose from what they called a connection of

causes. But God here teaches his people far otherwise, viz., that the changes of the

world are so connected together, that all motion depends upon the angels, whom

he guides according to his will. Hence the wheels are said to be full of eyes. I think

that God opposed this form of the wheels to the foolish opinion of men, because

men fancy Fortune blind, and that all things roll on in a kind of turbulent confusion.

God, then, when he compares the changes which happen in the world to wheels,

calls them ``full of eyes,'' to show that nothing is done with rashness or through the

blind impulse of fortune. This imagination surely arises from our blindness: we are

blind in the midst of light, and therefore when God works, we think that he turns all

things upside down; and because we dare not utter such gross blasphemy against

him, we say that Fortune acts without consideration, but in the meantime we transfer

the empire of God to Fortune itself. Seneca tells a story of a jester belonging to his

wife's father, who, when he lost the use of his eyes through old age, exclaimed that

EZEKIEL

he had done nothing to deserve being cast into darkness --- for he thought that the

sun no longer gave light to the world; but the blindness was in himself. This is our

condition: we are blind, as I have already said, and yet we wish to throw the cause

of our blindness upon God himself; and because we do not dare openly to bring a

charge against him, we impose upon him the name of fortune; and for this reason

the Prophet says the wheels have eyes.

We now understand the scope of the vision, and we must next approach its several

parts. After he has said, a wind sprung up from the north, and a great cloud, he

adds, there was also a fire folding round itself Moses, in the ninth chapter of Exodus,

(Exodus 9:24,) uses the same word when he speaks of the storm which he caused

in Egypt. There was fire en-folded or entwined, and the splendor of fire. Some

shrewdly expound this splendor of the fire, as if God's judgments were not obscure,

but exposed to the eyes of all. I cannot agree in this meaning, nor do I think it

correct. Here the majesty of God is described to us according to the usual scriptural

method. He says, the fire was splendid in its circuit, and then there was as it were the

appearance of ``Hasmal'' in the midst of the fire Many think Hasreal to be an angel

or an unknown phantom, but, in my opinion, without reason, for Hasmal seems to

me a color. Jerome, following the Greek, uses the word electrum, but surprises me

by saying that it is more precious than gold or silver; for electrum is composed of

gold, with a fifth part of it silver, hence, as it does not; exceed them both in value,

Jerome was mistaken. But whether it was electrum or any remarkable color, it so

clearly portrayed to the Prophet the majesty of God, that he ought to be wrapt in

admiration, although the vision was not offered for his sake personally, but, as I

have said before, for the Church at large. The color differed from that of fire, that

the Prophet might understand that the fire was heavenly, and, as a symbol of God's

glory, had a form unlike that of common fire. Now follows:

Ezekiel 1:5

5. Also out of the midst thereof came the likeness of four living creatures. And

this was their appearance; they had the likeness of a man.

5. Et e medio ejus similitudo quatuor animalium, et hic aspectus eorum, similitudo

hominis ipsis.

I have already explained why God showed four angels to his Prophet under the

form of four animals. It was necessary to turn a little aside from the sanctuary, since

the whole legal worship was obnoxious to the profane. God therefore descends, as

it were, from heaven, and appears familiarly on earth, as if he would say that he

reigned not only above among his angels, but that he exercised his power here,

because angels are engaged on earth, and are connected with all regions of the

globe; and the conclusion is, that God's providence is everywhere diffused. He says,

these animals have the likeness of a man, which does not seem in accordance with

the rest of the context. He will immediately say that each animal had four heads,

then that their feet were round or like those of a calf, as some interpret it: but here

he says they have the form of a man, and the solution is, that the first feet are like

those of a man, although in some respects different; nor is it doubtful that cherubim

were beheld by the Prophet as angels of God. Wings also do not suit human nature,

JOHN CALVIN

but he means, that they had the usual human stature: although they are not entirely

like human beings, yet there is much likeness in their general appearance: and now

we understand why it is said that the likeness was human

Ezekiel 1:6

6. And every one had four faces, and every one had four wings.

6. Et quatuor facies cuique, et quatuor alae cuique ex ipsis.

He now comes to the heads and wings themselves. Many suppose that each

animal had four heads, and then that four appearances belonged to each head;

others extend the wings much further, because they assign four wings to each of

the four heads, and others even sixteen; but this does not seem in accordance with

the Prophet's words. He simply says each had four heads, and then four wings. The

wings and the heads correspond; but one animal was endowed with only four heads,

and so I do not think that it had more than four wings, which will again be evident

from the context. He adds afterwards ---

Ezekiel 1:7

7. And their feet were straight feet; and the sole of their feet was like the sole of

a calf's foot: and they sparkled like the colour of burnished brass.

7. Et pedes eorum pes rectus, et planta pedis eorum tanquam planta pedis vituli: 26 et scintillas jaciebant, 27 tanquam aspectus chalybis politi.

This seems added by way of explanation. Since Ezekiel has spoken of their human

form, he adds that their feet were straight, although he calls them round or like

those of a calf. I refer the straightness not to the feet only but also to the legs. It

is therefore just as if he had said that these animals stood as men do. For we differ

from the brutes, who look down towards the ground. As the poet appositely remarks,

when he commends the singular favor which God has conferred upon man,

Man looks aloft, and with erected eyes

Beholds his own hereditary skies. 28

The Prophet now signifies the same thing, when he says that the animals had

straight feet. He asserts that they had not anything akin to brutes, but rather to the

appearance or likeness of man. He says that their feet were round, and this seems

to indicate their agility or the variety of their movements, as if he had said that their

feet were not confined, to any one direction, but wherever God impels them they

move easily, since their feet are round. If any of us wishes to turn either to the right

or the left, he will feel himself to be contending with nature, if he attempt at the same

time to walk backwards; if however his feet were round, or of the form of calves' feet,

he could easily move in any direction. Agility of this kind then seems pointed at in

the animals. As to the sparks which shone like polished brass or steel, we know

that this similitude often occurs in Scripture, for whenever God wishes to render his

servants attentive, he proposes new figures which may excite their admiration. This

very thing happened to our Prophet, because if the usual fleshy color had appeared

26I conjecture that the points have been changed in this place, because {{עגלsignifies round, and

here {}עגלis put, which is a calf. I know no reason why the Prophet should say calves' feet or like a calf: this seems rather strange,

but I do not contend about trifles. --- Calvin.

27Others. translate, "and sparks" — Calvin. 28Os homini sublime, etc. — Ovid Metam. 1 Dryden.

EZEKIEL

in these animals, this perhaps would have been neglected: even the Prophet had not

considered the meaning of the vision with sufficient attention. But when he saw the

glistening thighs and sparks shining in every direction, as if from polished steel, then

he was compelled to apply his mind more attentively to this vision, Now, therefore,

we see why he says that the appearance of the legs was like polished steel, and that

sparks glittered on them

Ezekiel 1:8

8. And they had the hands of a man under their wings on their four sides; and

they four had their faces and their wings.

8. Et manus hominis sub alis de sub alis super quatuor latera vel angulos, et

facies et alae ipsis quatuor.

Now the Prophet says: hands were under their wings Since hands are the princi-

pal instruments of action, we know that all actions are often denoted by this word:

whence hands, either pure or defiled, signify the works of men either clean or un-

clean. When the Prophet says that the animals were endowed with hands, he signi-

fies that they were ready for the performance of any duty enjoined upon them: for

he who is without hands lies useless, and cannot execute any work. Therefore that

the Prophet may express angelic vigor, he says that they had hands. This also refers

to their human figure, but hands denote something peculiar: namely, that they have

such agility that they can execute every commandment of God. For he says: they

were under their wings, by which words he signifies, that the angels have no mo-

tions in themselves, so that they cannot be carried where they please, except they

are divinely impelled, and their every action guided by the will of God. For without

doubt by wings, as in this place so in others, we must understand something more

than human, Since therefore the wings, with which the animals are clothed, signify

nothing else but the secret instinct of God, it follows, that hands hidden under the

wings denote nothing else than that angels do not move, as we say, intrinsically, but

are impelled from without, namely, by the power of God himself: hence they are not

carried about rashly hither and thither, but all their actions are governed by God,

since he bends and directs them whithersoever he pleases. This is the reason why

the Prophet says that he saw hands on the animals, and then that those hands were

under their wings He repeats again, they had faces, and four wings to them The use

of the phrase four sides is worthy of notice, just as if he had said that the animals

have the power of acting equally in all directions, not that they had four hands each,

although at first sight this may appear to be the meaning of the words on four sides,

or in each corner, but it simply means that the hands so appeared on the animals,

that they were ready for action whensoever God wishes to impel these animals. Now

follows ---

Ezekiel 1:9

9. Their wings were joined one to another; they turned not when they went; they

went every one straight forward.

9. Societae erant quaeque ad aliam alarum: 29 ipsorum animalium non reverte-

29That is, each wing was connected with the next wing. — Calvin.

JOHN CALVIN

bantur in gradiendo: 30 vir, 31 versus faciem suam ex opposite 32 incedebant.

He says the wings were conjoined, which he soon more clearly explains: for he

will say that the wings were joined together, and that two were so extended that

they clothed or ruled the whole body: but here he touches shortly upon what he

will soon treat more at length. Their wings then were so joined together that one

touched the other: and afterwards he adds, they so went forward that they did not

return; and he seems to contradict himself when he afterwards says the animals ran

like lightning and then returned: but these two things are not inconsistent, for he will

soon add the explanation: namely, that the animals so go forward that they proceed

in a perpetual course towards their own end or goal, but it does not follow that they

afterwards rest there. Therefore when the animals proceed, they do not turn aside

in either one direction or another, nor do they turn back, but go straight on in their

destined course afterwards, like lightning, yet they have different meetings: and

what this means we have no time to explain now, but must defer it till tomorrow.

PRAYER.

Almighty God, since by our dullness we are so fixed down to earth that, when

thou stretchest forth thine hand to us, we cannot reach forth to thee, grant, that

being roused up by thy Spirit, we may learn to raise our affections to thee, and to

strive against our sluggishness, until by a nearer approach thou mayest become so

familiarly known to us, that at length we may arrive at the fruition of full and perfect

glory laid up for us in heaven, through Jesus Christ our Lord. Amen.

Lecture Third

We must now see why the Prophet says, each animal walked onwards, or in the

direction of his face. I simply interpret it in a straight course, so that they neither

wandered nor declined to either the right hand or the left. For those who turn the

face on one side or the other, often stumble, and thus decline from the right way:

there was therefore such attention in the animals, that they always kept their object

in view, and never bent from their fixed purpose. Hence we see that a fixed, and,

as we say, inflexible rule in divine actions is here commended. Men often change

their places, and fluctuate, and when they have any purpose, if a different thought

strike them, they are carried back again, as if they had forgotten themselves. But

God wishes to show that his actions are so arranged, that they have nothing in them

either crooked or erroneous. For we have said that angels are represented by these

living creatures; and under the image of angels the government of the whole world

is signified, because it must be held, that they are, as it were, the hands of God,

since he used them in obedience to his will.

Ezekiel 1:10

10. As for the likeness of their faces, they four had the face of a man, and the

face of a lion, on the right side: and they four had the face of an ox on the left side;

they four also had the face of an eagle.

10. Et similitudo facierum facies hominis, et facies leonis ad dextram ipsis

30That is, when they moved, they did not turn back. — Calvin 31Or each, {{איש--- that is, each animal. --- Calvin. 32Literally, in the direction of its face. — Calvin.

EZEKIEL

quatuor: facies bovis a sinistra ipsis quatuor, et facies aquiae ipsis quatuor.

He now comes down to the faces or countenances of the living creatures them-

selves. The face is properly used with reference to the whole body, but the Prophet

only means the countenance. He says therefore that there was on the right as it

were the face of a man and of a lion, and on the left, the face of an ox and of an

eagle We explained yesterday why four heads and as many faces are ascribed to the

angels of God, because so great was the dullness of the people, that they did not

acknowledge the providence of God over all parts of the world. For we know that

they were so intoxicated with foolish confidence, that they wished to hold God shut

up as it were within a prison: for their temple was as it were God's prison. Hence the

Prophet shows how the providence of God shines over other parts of the world. But

since there is vigor in animals, so for brevity's sake he puts four remarkable species

of animals. Yet one question remains, and that a difficult one, for in Ezekiel 10:14, he

puts a cherub for an ox. Some think, or at least reply, that it appeared at a distance

the face of an ox, but nearer it was that of a cherub. All see that this is a sophistry,

and because they cannot otherwise escape the difficulty, they have imagined that

fiction, which has no firmness in it. Others think that cherub and ox are identical;

but this may be refuted from many places, for cherubim have not the heads of oxen,

as all very well know. I therefore have no doubt there was some difference in the

second vision, when God appeared to his own Prophet in the Temple. It is called

the same vision on account of the likeness, but it does not follow that all particulars

were exactly the same. Nor ought this conjecture to be rejected, because when God

made himself known to his servant in Chaldea, as I have said before, he wished to

reprove the sloth of the people by this multiform image; but when he appeared a

second time in the Temple, there it was something more divine. Hence therefore the

variety, because each animal then bore the face of a cherub instead of that of an

ox. Therefore, besides the stature of the whole body, there was a remarkable feature

whence the Prophet could more easily and familiarly recognize these living-creatures

to be cherubim or angels. This reason also seems to explain why God showed to his

Prophet a form which approached more nearly to that of the sanctuary, and to the

two cherubim who surrounded the ark. Besides, some think that the heads were so

arranged, that the man's head should look towards the east, and the opposite head

towards the west. But it is scarcely to be doubted that the four faces had the same

aspect, and turned their eyes in the same direction, there being on the right the two

forms which we have mentioned of a man and a lion, and on the left, those of an ox

and an eagle. Afterwards follows ---

Ezekiel 1:11

11. Thus were their faces: and their wings were stretched upward; two wings of

every one were joined one to another, and two covered their bodies.

11. Et facies eorum 33 animalium; et alae eorum extensae vel divisae erant ab

excelso, euique 34 colligatae ad socium, et duabus tegebant corpore.

33Some stop here, and take the words, "but their wings were extended," disjunctively: but because the copula is used in each place, perhaps we had better unite the clauses in the same context, thus, "Their faces therefore and their wings were extended." — Calvin.

34Now he speaks of the wings themselves. — Calvin

JOHN CALVIN

He says, that the faces as well as the wings were extended, because the four

faces proceeded from one body. Here then the Prophet says, that they are not united

together, so that a fourfold form could be seen on one head: there was the form of

a man, and then that of a lion, as in one glass various forms sometimes appear, but

each answers to its own original. So also the reader might mistake here, as if different

faces belonged to the same head: hence the Prophet says, they were stretched forth

or divided from above. Here he points out a diversity of heads, and as to the wings, he

says they were extended, and, at the same time, shows the manner, viz., two joined

or bound together, so that each animal was bound to its neighbor. The four living

creatures were united by their wings: this the Prophet means; and as to the other

wings, he says that they covered their bodies, and so we see some likeness between

this vision and that vouchsafed to Isaiah, which he relates in his chap. 6. The reason

why the rings were joined together upwards is sufficiently clear; because God has

such different motions, and so agitates the earth, that the things which seem to be

conflicting are most in unison. The joining, then, was upwards, that is, with respect to

God himself, because on earth there often appears dreadful confusion, and the works

of God, as far as we can understand them, appear mutually discordant: but whoever

raises his eyes to heaven will see the greatest harmony between those things which

have the appearance of opposition below --- that is, as long as we remain upon earth,

and in the present state of the world.

Ezekiel 1:12

12. And they went every one straight forward: whither the spirit was to go, they

went; and they turned not when they went.

12. Et unum quodque ad contra faciem suam ambulabat; secundum quod erat

illuc spiritus ad ambulandum, 35 ambulabant, non revertebantur ambulando.

Here the Prophet repeats, that the movement of the living creatures was in each

case directed towards, or in the direction of its face: and he will say the same again:

nor is this repetition superfluous, since, as we said yesterday and must repeat again,

mankind can scarcely' be induced to ascribe glory to the wisdom of God. For we are

so stupid, that we think that God mingles all things inconsiderately, as if he were in

the dark. Since, therefore, the actions of God appear to us distorted, it is needful to

repeat this clause, viz., that angels proceed straight forward, that is, are constrained

to obedience. For the son who wishes to imitate his father, and the servant his

master, is often agitated and at a loss what to do. Since then, something always

appears confused in creatures, the Prophet diligently enforces that angels proceed

in the direction of their face, that is, they tend at once to their goal, and decline

neither to one side or the other. What he announces with regard to angels, ought to

be referred to God himself; because his intention was not to extol angelic wisdom,

but he sets them before us as God's ministers, that we may perceive here one of

the fundamental principles of our faith, viz., that God so regulates his actions, that

nothing is with him either distorted or uncontrolled.

He adds, wheresoever there was spirit for proceeding, they proceeded 36 Spirit is

35That is, as far as the spirit led them for walking. — Calvin. 36This rendering seems most in accordance with Calvin's Interpretation, and is evidently

EZEKIEL

here used in the sense of mind or will: we know that it is often put metaphorically for

wind, and also for the human soul, but here the will ought to be understood, and so

the Prophet alludes to that very motion by which angels are borne along when God

uses their assistance. Since, therefore, the vigor and swiftness of angels is so great

that they fly like the wind, the Prophet seems to allude to this likeness. And what

David says in the 104th Psalm, ``God makes the winds his ministers,'' the Apostle, in

the first chapter of the Hebrews, aptly applies to the angels themselves. This analogy

then, will stand very well, viz., that the angels proceeded wherever their will bore

them; and yet by this word the Prophet points out that secret motion by which God

bends his angels as he pleases. In the meantime, he confirms what we have lately

seen, that angels are not rashly driven in every direction, but have a definite end,

because God, who is the fountain of all wisdom, works through their means. He says

again, they so proceed as not to return, that is, that they do not deviate from their

course, for he afterwards says, they do turn backwards. But it is easy to reconcile

these statements, because it only signifies that their course was not abrupt. While,

therefore, they are proceeding in one direction, they go forward until they finish their

allotted space, and then they return like lightning. For God does not so fit his angels

for one single work, and that they should rest ever afterwards, but daily, nay, every

moment, he exercises them in obedience. Since, then, the angels are continually

occupied, it is not wonderful that the Prophet says, that they go and return, and yet

not return, which is explained by their not receding until they have discharged their

duty. Lastly, this vision has no other meaning than to inform the Prophet that God

does not desert his works in the middle of their course, as he says in Psalm 138:8.

Since, therefore, in the works of God, there is nothing unfinished or mutilated, the

angels go forward, and finish their allotted space till the goal: they afterwards return

like lightning, as he will shortly say. It follows: ---

Ezekiel 1:13

13. As for the likeness of the living creatures, their appearance was like burning

coals of fire, and like the appearance of lamps: it went up and down among the living

creatures; and the fire was bright, and out of the fire went forth lightning.

13. Et similitudo animalium aspectus eorum tanquam carbones ignis ardentis,

tanquam aspectus lampadum discurrens inter animalia, et splendor igni, et ex igne

egrediebatur fulgur.

As I said yesterday, something divine ought to shine forth in this vision, because

God set forth the face of a man and of an ox, of an eagle and of a lion, and in

this he accommodates himself to the stupidity of the people, as I have said, and

also to the capacity of the Prophet, because, as we are men, we cannot penetrate

beyond the sky. God therefore bore in mind his Prophet, and all the pious, while,

at the same time, he wished indirectly to reprove the people's sluggishness. At the

same time, if the face of a man had not been different from common forms, the

vision had not excited such admiration in the mind of the Prophet. Hence something

heavenly ought to be mixed with the earthly figures. This is the reason why the living

better than Newcome's, "whithersoever the Spirit was to go, they went." The French reads, "selon que l'esprit estoit pour cheminer, ils cheminoyent." — Ed.

JOHN CALVIN

creatures were like burning fire Now we begin to understand what this difference

means; as when God appeared to Moses, if there had been nothing wonderful in

it, Moses would not have thought that he was called by God, but he acknowledged

God in the bush, because he saw that the bush was on fire and yet not consumed.

(Exodus 3:2, 3.) Then he began to be aroused, and to reflect within himself, that

a divine vision was presented to him. The same is to be diligently observed in this

place. And hence we gather, how humanely, nay, how indulgently, God deals with

us. For, as on his part, he sees how small is our comprehension, so he descends to us:

hence the faces of the living creatures, the stature of their body, and what we have

formerly mentioned. Now, however, since he sees us torpid upon the ground, and

lying there, as it were idle, so he raises us up: this is the meaning of what Ezekiel now

says, viz., the appearance of the living creatures was like burning coals. And since

coals taken out of the fire sometimes die out, he says the coals were burning. The

Prophet would of necessity be moved when he saw that. the living creatures were

not really such, that is, when he saw in the form of the animals something celestial,

and exceeding the standard of nature, and even the senses of man: and this also

]s profitable to the rest of man.-kind. For when we read this vision we acknowledge

what the Prophet narrates to be so evident, that God shines forth in it, and does not

suffer his Prophet to doubt. Hence his teaching, which is marked by such certain

proofs, is better confirmed to us. In the meantime, it is desirable to impress upon

the memory what we said yesterday, that there is something terrific in this vision,

since the people were hardened against all threats, nay, even blows themselves. For

God had already inflicted severe judgments, not only on the kingdom of Israel, but

on the city itself, and the whole land of Judah. Even the captives were champing

their bits and roaring, because driven into exile, and, in the meantime, those who

remained in the city thought that they were treated nobly. Wherefore such was their

security, that it was necessary to put terrors before them, as we shall see a little while

afterwards. And it is also said, the fire burned before God, where he not only wishes

his own glory to be beheld by us, but where he wishes to strike fear, as he did at

the promulgation of the law. (Exodus 19:20) And David, in the 18th Psalm, narrates

that God appeared to him in this way when he was preserved by him: (Psalm 18:8-

15:) doubtless he understands that God unfolded his formidable power against the

unbelieving. So also in this place, he says, the appearance of the living creatures

was like fiery and burning coals, and then he adds another image, that they were like

lamps, which some explain as firebrands or burnt wood. But another opinion is more

general, and more approved by me. The Prophet now expresses the form of the fire

more dearly, viz., that the coals were like lamps For lamps send out their brightness

to a distance, and seem to scatter their rays in every direction, like the sun when it

shines through the serene air. On the whole, the Prophet means, that the fire was

not obscure but full of sparks, and shows that rays were diffused like lighted lamps.

Afterwards he says, they walked between the living creatures The Prophet sees, as

it were, a fiery form amidst the living creatures themselves. Thus God wished to

show the vigor of his own spirit in all actions, that we should not measure it in our

manner, according to the depravity which is innate with us. For when we discourse

EZEKIEL

concerning the works of God, we conceive what our reason comprehends, and we

wish in some way to affix in our minds an image of God. But God shows, that when

he works there is a wonderful vigor, as if fire were moving to and fro. Hence that

vigor is incomprehensible to us.

Afterwards he says, The fire was bright, and lightning issued from it This would

affect the Prophet's mind, when he saw fire glittering in an unaccustomed manner.

We know that fire is often bright, especially when flame is added; but the Prophet

here intends something very uncommon, as if he had said that the fire is not like

that arising from lighted wood, but that it was resplendent, whence we may readily

collect that God here sets before us his visible glory: and for the same reason he

says, lightning issued from the fire Hence arises the splendor just mentioned, since

lightning is mingled with the fire. But we know that lightning cannot be beheld with-

out fear; for in a moment the air seems inflamed, just as if God would in some way or

other absorb the world: hence the appearance of lightning is always terrible to us.

He was unwilling, indeed, that his Prophet should be frightened, except as far as was

needful to humble him. But, as I stated at the beginning, this vision was not offered

to the Prophet for his private use, but that it might be useful to the whole people.

Meanwhile the Prophet, as he was but human, had need of this preparation, that he

might be humbled. For we always attribute something to pride, which renders our

senses obtuse, so as to be incapable of the glory of God. Therefore when God wishes

to become familiarly known to us, he strips us of all pride and all security: lastly, hu-

mility is the beginning of true intelligence. Now we understand why lightning issued

from the fire: he afterwards confirms this.

Ezekiel 1:14

14. And the living creatures ran and returned as the appearance of a flash of

lightning.

14. Et animalia currebant, et revertebantur instar fulguris. 37

Here the Prophet explains more clearly what would otherwise be obscure. He says

that the living creatures ran, and returned like lightning: by which words he doubtless

signifies their amazing swiftness. For lightning (as Christ uses that comparison when

he speaks of his own Advent --- Matthew 24:27) goes forth from one part of the world

and penetrates instantly to the opposite. Since, then, the swiftness of lightning is so

great that it reaches in a moment through the immensity of heaven, for this reason

the Prophet says, the living creatures ran, and returned like lightning: as if he had

said, in whatever direction God wishes to impel them, they were ready to obey; as

we have formerly said, angels are at hand to obey the commands of God: but we

cannot comprehend the extreme swiftness of their course, unless by this comparison

of lightning. Now we see how well these two things agree, that they did return and

yet did not: they did not return until they had arrived, as I have already said, at the

goal, because, although many hindrances occur, yet God breaks through them, so

that they never interrupt his actions. The devil, indeed, by his obstacles, endeavors

to compel God to recede; but here the Prophet shows that when God determines

37He uses another word, but they both ({,{בזקbezek, and ,{}ברקberek,) signify the same thing: for they

signify lightning and brilliancy. --- Calvin.

JOHN CALVIN

anything, the angels are ready to govern the world, and that they have so much

vigor in them, that they go on constantly to the end, as far as God inspires them

with his own power. Afterwards it follows ---

Ezekiel 1:15

15. Now as I beheld the living creatures, behold one wheel upon the earth by the

living creatures, with his four faces.

15. Et aspexi animalia, 38 ecce rota una in terra prope animalia ad quatuor ad

faciem cujusque.

Now the Prophet descends to the wheels which were joined to the living crea-

tures. Each had a double wheel, as we shall see afterwards --- that is, one wheel

rolling upon another. The Prophet did not notice at one glance that the wheels stood

near the living creatures, and this is occasioned by the magnitude of the vision. For

although he was attentive, and God doubtless gave him understanding by his Spirit,

and although he was taken up, as it were, into heaven, yet inasmuch as he could

not at once embrace so great a vision he was convicted of infirmity. Then this won-

derful secret was set before him, that he might attend to the whole spectacle with

greater reverence. He says, therefore, when he had fixed his eyes upon the living

creatures, immediately the wheels appeared He uses indeed the singular number,

but afterwards declares, there were four wheels. And now he removes all doubt: be-

hold, says he, one wheel --- how one wheel? thus, near each living creature, at right

angles, at the face of each 39 We see, then, that there was a wheel to each animal:

this is easily gathered from the Prophet's words. I explained yesterday what God

meant to represent to his servant and to us by these wheels: namely, the changes

which constantly occur in the world. For if we consider what the condition of the

world is, we may correctly compare it to a sea, and even a tempestuous one. For

as the sea is subject to opposite winds, and hence storms are excited, so also since

there is nothing firm or calm in the world, its condition is a perpetual change like the

turning of a wheel. The wheels stood near the Angels, because the world is governed

by the secret inspiration of God. When all things seem to roll round by a blind and

rash chance, yet God has his servants who regulate all their motions, so that noth-

ing is confused, nothing discomposed. This, then, is the reason why the wheels went

forward and stood near the Angels, as he immediately repeats again. Now follows

---

Ezekiel 1:16

16. The appearance of the wheels and their work was like unto the colour of a

beryl: and they four had one likeness: trod their appearance and their work was as

it were a wheel in the middle of a wheel.

16. Aspectus rotarum et opus 40 stent aspectus Tharsis et strutlitudo unius ad

38That is, while I was beholding the living creatures. — Calvin. 39Latin, ad quatuor adfaciem cujusque, by which Calvin seems to mean that each wheel intersected another at right angles, the four spherical parts thus becoming four faces or sides. The French translation has in the text aux quatre, and in the comments a quatre a la face d' un chacun

40That is, workmanship or form — Calvin.

EZEKIEL

quatuor, 41 et aspectus eorum, et forma 42 quemadmodum si rota esset in medio

rotae.

Now the Prophet uses the plural number, and says, there were four wheels. He

says, the color was like a precious stone. Jerome translates it ``sea,'' because the

sea which looks towards Cilicia with respect to Judea is called Tharsis. But I know

not why the color of the sea or the sky took his fancy. But granting that, the word

is not found simply for a bluish-green color, for tharsis is a precious stone, as we

learn from Exodus, Exodus 28:20, and many other places. The Greeks translated it

chrysolite, but I know not whether correctly, nor does it much matter. We need only

hold it to be a precious stone, whose color was so exquisite that it attracted all eyes

to itself. And so God wished, under the figure of wheels, to place before his Prophet

something earthly; but, at the same time, to raise his mind by its color, because he

would ascertain from this that they were not either common wheels, or wooden, or

of any earthly material, but heavenly ones. The color, then, was intended to draw

off the Prophet's mind, so that he might ascertain that heavenly secrets were laid

open to him.

Like the appearance of a precious stone, he says: afterwards, and they four had

one likeness This may, indeed, be referred to the living creatures as some have

conjectured, but I have no doubt that the Prophet here teaches, that the wheels were

so equal that there was no difference between them. Therefore their proportion and

equality shows that in all God's work there is the greatest arrangement --- not that

this lies on the surface, (for we should rather think that all things are involved in

hurried confusion,) but if we raise our senses above the world, it will doubtless be

given us to acknowledge what the Prophet here describes, viz.: that in all God's

works the arrangement is so complete that no line could be better directed. God

therefore, whilst he turns round the world, preserves an even course with respect to

himself, so that what we call changes or revolutions have no inequality with respect

to himself, but each is in harmony with all the others. At length he adds, their aspect

and workmanship, or form, was as if each wheel were in the midst of a wheel, so that

the bending of one wheel is across that of another. For he does not mean to say, that

one wheel was greater and another less, but that two wheels were so united that they

were at right angles to each other. Now, we may see why the wheels were double;

I touched on it briefly yesterday --- viz., because God does not seem to hold on a

direct course, but to have various changes, and, as it were, in contrary directions,

as if the motion by which each creature is inspired with vigor was drawn in different

ways. Therefore it is said, one wheel was in the middle, of another Finally, here God

represents to us to the life what experience teaches. For first, the world is carried,

along just as the wheels run round, and that, too, not simply but with such great

variety that God seems to send forth his impelling force, now to the right hand and

now to the left. This, then, is as if two wheels were entangled together. But I cannot

proceed further now, and must leave the rest till to-morrow.

PRAYER.

41That is, there was a certain equable proportion between the four wheels, so that one was altogether like another — Calvin.

42Either their work or workmanship; — On leur ouvrage ou leur facon. — Calvin.

JOHN CALVIN

Grant, O Almighty God, since thou wishest us to be subject to so many changes,

that we cannot settle on earth with quiet minds --- grant, I pray thee, that, being

subject to so varying a condition, we may seek our rest in heaven, and always aspire

to behold thy glory, so that what our eyes cannot discern may shine upon us from

thence; and may we so acknowledge thy hand and power in the government of

the whole world, that we may repose upon thy paternal care till we arrive at the

enjoyment of that happy rest Which has been acquired for us by the blood of thine

only begotten Son. --- Amen.

Lecture Fourth

Ezekiel 1:17

17. When they went, they went upon their four sides: and they turned not when

they went.

17. Ad quatuor latera sua, ambulando ibant, non revertebantur cum ambularent.

What he had already explained he now repeats for the sake of confirmation, that

they went upon their four sides --- that is, each living creature proceeded straight

forward; the words they turned not refer to their perseverance; not that they ex-

ceeded the appointed space, but because they went forward to their object without

intermission. I touch but lightly now on what has been already sufficiently explained.

Ezekiel 1:18

18. As for their rings, they were so high that they were dreadful; and their rings

were full of eyes round about them four.

18. Et circumferentiae ipsis, 43 it proceritas ipsis, et terror ipsis: et terga ipsarum 44 plena oculis per circuitum ipsis quatuor.

What he says about the circumferences of the wheels may seem superfluous, but

he refers to the second clause of the verse, where he says, that these circumferences

were full of eyes. Here, then, he now treats about their height and terrible aspect.

It signifies that the wheels were large, for being round their length and breadth is

equal. When he says they were lofty, he, doubtless, signifies that they inspire terror

by their very appearance, as he afterwards expresses it.. The sum of the whole is,

that these wheels were not common ones, but. they so exceeded the usual size

that their magnitude was formidable. But all these things tend to impress the vision

on the attention of the Prophet, because unless the Lord should, as it were, draw

us violently to himself, we should become torpid through sloth. The Prophet then

required to be so variously affected, that, as soon as he sees that no common vision

is before him, he should apply all his faculties to its consideration. What he now says,

that the circumferences of the wheels were full of eyes, signifies that all the wheels

were not rashly but considerately put in motion. If the eyes had been in other parts,

they had not been useful; but since the wheels turned by means of their felloes ---

that is, their iron hoops --- there the Prophet saw the eyes fixed.

Now, therefore, we see in what manner God directs the world in various ways, and

yet nothing' is done without reason and plan. By the eyes, the Prophet understands,

that providence which never wanders. He does not say, that every wheel had two

43Properly backs, but he means circumferences or felloes, iron hoops. — Calvin. 44That is, circumferences or strakes; their strakes were full of eyes. — Calvin.

EZEKIEL

eyes, but that the circumferences were full of eyes, which expresses much more than

if he had said they possessed eyes: which means that there was not the least motion

in the wheels unless arranged and governed with the utmost reason. And hence the

error of those who think that years are intended by the entangled wheels is refuted.

This idea they obtained, I suppose, front the Egyptians, for in their hieroglyphics the

year is represented under the image of a serpent., which, being twisted round, bites

his own tail. It is indeed true, that the continual series of time is so woven together

that year draws year behind it, as Virgil also says in his second Georgic ---

``The year returns into itself by its own footsteps.''

But this is altogether out of place here, where the Prophet; signifies that motions

which seem to us confused are yet connected, because God does nothing either

rashly or inconsiderately. Now, therefore, we comprehend the sense of this portion.

He adds ---

Ezekiel 1:19

19. And when the living creatures went, the wheels went by them: and when the

living creatures were lifted up from the earth, the wheels were lifted up.

19. Et cum incederent animalia, incedebant rotae prope illa; et cum attollerentur

animalia e terra, simul elevantur rotae.

By this verse the Prophet teaches, that all the changes of the world depend on

celestial motion. For we have said that the living creatures represent to us Angels

whom God inspires with a secret virtue, so that he works by means of their hands.

Now, therefore, when he says, that the wheels proceeded through a higher move-

ment than their own, it follows that nothing happens by chance in the world, but that

God, by his own incomprehensible wisdom, so directs all things that nothing happens

except by that secret instinct which is imperceptible to us. Therefore in this teaching

of the Prophet, as in a glass, we ought to consider what is concealed from human

comprehension. We see many things happen, and in the meantime we think the mo-

tions, which are so perplexed and multiplied, confused; but the Prophet meets this

perverse imagination, and teaches that the wheels rest by themselves and are set in

motion by a higher force --- that is, as the living creatures or cherubim are moved, so

the wheels are drawn along by their influence. Now, therefore, because we perceive

the meaning of the Holy Spirit, so the usefulness of the doctrine is to be noticed.

When we see men planning' so many things that they disturb the whole world, when

we see many conspiracies made, and then all things necessary for action prepared,

let us perceive that God governs all things, but in a secret manner which surpasses

our senses. Also, when we see many things happen as we think unseasonably, let us

think that Angels are discharging their duty, and that by their motion and inspiration

things in themselves motionless are borne along. The same may be said of other

things: winter, for example, may be too mild or too rough; in that excess, let us

consider what the Prophet teaches here, viz.: that God so governs the order of the

seasons, that nothing happens unless by his inspiration. When, therefore, the living

creatures went forward, the wheels near them also wear forward, he says, meaning

that the living creatures were the rule by which the wheels directed their course, and

when they were raised, he adds, the wheels were raised also

JOHN CALVIN

Ezekiel 1:20

20. Whithersoever the spirit was to go, they went, thither was their spirit to go;

and the wheels were lifted up over against them: for the spirit of the living creature

was in the wheels.

20. Quo erat spiritus ad curtdum ambulabant, illuc spiritus ad eundum; etiam

rotae attollebantur cum ipsis; quia spiritus antmalis erat in rotis.

Thus I arrange the clauses, for though others join the first; clause with the second

part of the verse, it is too forced. Therefore the Prophet repeats what he had said,

though he is rather prolix. Afterwards he adds, that the wheels were raised, taking

the word generally for elevated, but not exactly as in the last and next verse. I now

add the next verse ---

Ezekiel 1:21

21. When those went, these went; and when those stood, these stood; and when

those were lifted up from the earth, the wheels were lifted up over against them: for

the spirit of the living creature was in the wheels.

21. Ambulando ambulebant: 45 et cum starent stabant: et cum elevarentur, 46

attollebantur rotae simul cum ipsis; quia spiritus animalis in rotis.

He continues the same sentence, that the wheels were fixed, not that they fell but

stood without motion, which we know to be unnatural, for a wheel cannot stand on

any part of its rim, but will either fall on one side or the other, or will roll on: for the

Prophet says that the wheels were immovable. Whence it follows that their moving

force was external to themselves. Afterwards he confirms the same by additional

words. For as the living creatures and the wheels stood together, so they moved and

were elevated together. Here the Prophet enlarges upon what he had just touched

upon. For although the matter is obscure, yet this copiousness excites attention, and

leads us to understand that the motion of the wheels is not uselessly transferred to

the living creatures, and that the cause resides there: because if this had been said

briefly, it might have been transmitted carelessly, but since the Prophet so often

asserts the motion of the wheels to be derived from the living creatures, hence it

follows that all changes of things which are seen in the world have their origin from

some external source, as I have formerly said. The reason, too, is repeated --- that

the spirit of the living creatures or animals was in the wheels: for here as before

there is an alteration in the number. Though the Prophet understood the spirit of the

living creatures to be in the wheels, yet the wheels do not comprehend anything,

but receive vigor, as the moon obtains its brightness from the sun. So we perceive

that the wheels are impelled, not that the intelligence of the living creatures had

been transfused through the wheels. For God does not give mind and judgment to

either winter or summer, to either peace or war, to either the calm or the storm, the

pestilence or anything else. What then? Neither air, nor earth, nor sea, have any

rigor by themselves, unless so far as God by his angels directs the earth to this use,

or while he bends the minds of men in one direction or the other, to either war or

45i.e. When the living creatures went, the wheels went, and when the one stood the other stood. — Calvin.

46This word, {,{נשאnesa, is correctly used for being lifted up from the earth, for he had said ``raised'' before without

any addition. --- Calvin.

EZEKIEL

peace. Now, therefore, we clearly see the meaning of the spirit of the living creatures

being in the wheels, viz., that God transfuses his influence through angels, so that

not even a sparrow falls to the earth without his foresight, as Christ says, (Matthew

10:29; Luke 12:6.) Therefore, whenever the confusion of our affairs urges us to

despair, let us try to remember this sentiment, that the spirit of the living creatures

is in the wheels. And truly when we tremble in doubtful circumstances, what can we

do but acquiesce in this doctrine --- viz., that the end of everything will be according

to God's decree, because nothing is carried on without his permission, and that there,

is no motion, no agitation under the heavens, unless he has inspired it by his angels.

Now it follows ---

Ezekiel 1:22

22. And the likeness of the firmament upon the heads of the living creature was

as the colour of the terrible crystal, stretched forth over their heads above.

22. Et similitudo super capita animalis hoc est animalium firmamenti: 47 tanquam

aspectus chrystalli terribilis; expansi 48 super capita ipsorum animalium desuper.

Now the Prophet states the principal thing in this vision --- that God was seated on

his throne: because if he had spoken only of wheels and living creatures, the vision

had been partial, and therefore inefficient. But when he places God upon his own

throne, we understand that angels, who inspire motion in other things, have neither

vigor nor motion peculiar to themselves. On the whole, the Prophet here says that

angels so move all things that are done under heaven, that no proper motion ought

to be ascribed to them. And why? because God presides over them and governs

their actions. This is the object of the latter part of the vision, which we are now

going to explain.

He says then, above the heads of the living creatures was the likeness of a fir-

mament 49 By these words he wishes gradually to draw us to God himself, and God

also so deals with his Prophet that he places different steps by which the Prophet

himself according to his capacity may gradually climb to an immense altitude. The

Prophet does not here speak concerning the throne of God, but only concerning the

firmament. For when we raise our eyes upwards, God's glory appears nearer to us

than it does on earth. True it is, that it shines equally on all sides; but heaven has in

itself: greater excellence than the whole earth, and the nearer we approach to God,

the more conspicuous to us becomes his image. For truly God there exercises his

own power and wisdom much more clearly than on earth. How many wonders does

the sun present to us! If we consider first the planets, and next the stars, we shall

be inspired a hundred times with admiration. Therefore when the Prophet speaks of

the firmament, he raises our thoughts so that they approach by degrees unto God.

He saw therefore the likeness of the firmament Had he simply seen the firmament,

it would not have been a vision: for this is always visible. I know not why the Greeks

used the word {στερέωμα}, nor why the Latins followed them: for the Hebrew word

{,}רקיעrekiang, has nothing like it or in affinity with it. Yet I use the received word.

47Expansion, {,{רקיעrekiang, is the word used by Moses in the history of creation. --- Calvin. 48Others translate ice. — Calvin. 49Firmament, or extended expansion; the word, {,{נטריnetvi, is referred to ,{}רקיעrekiang. --- Calvin.

JOHN CALVIN

The heavens then, which are always visible, could not render the Prophet sufficiently

attentive. But he saw the likeness of the firmament, whence he noticed that it was

not the mere sky, but a new form submitted to his eyes, as if God were bringing the

Prophet himself into heaven with outstretched hand. Above the heads of the living

creatures an expansion was spread out Here another participle is used, {,}נטויnetvi,

signifying ``extended,'' for the word {,}נטהneteh, means to extend or stretch out.

As the appearance of terrible crystal, he says; for the color of crystal was in this sky

which the Prophet saw, but God added the terror, because, as I have previously men-

tioned, on account of our sluggishness God must put forth violence when he wishes

to attach us entirely to himself. Above the heads of the living creatures themselves,

he says, upwards; that is, that we may understand them to be subject to the sway

of Almighty God, as we shall afterwards see. It follows ---

Ezekiel 1:23

23. And under the firmament were their wings straight, the one toward the other:

every one had two, which covered on this side, and every one had two, which covered

on that side, their bodies.

23. Et sub expansione vel firmamento alto ipsorum recta, quaeque ad socium

suum, cuique animali duae alae quibus se operiebat, et euique dum quibus

operiebant se sua cotpora vel in corporibus suis.

There is some obscurity in the words, but it may be easily removed if we remark

the two ways of covering; for those wings which tended upwards covered the living'

creatures themselvesthat is, their faces, but the other wings, which were joined

to their bodies, covered the body itself. Some think that there is a repetition here,

and say that the two wings which cover the face and those which cover the body

are the same. But this seems to me absurd. I have no doubt but that what we saw

before is repeated, namely, that each living creature was covered with four wings,

comprising the two which were raised upwards, and the two which were so joined that

each living creature was connected with another. That was one form of covering: but

another was by letting the wings fall which covered the whole body. On the whole,

the Prophet adds nothing new, but impresses what he had said before. It follows ---

Ezekiel 1:24

24. And when they went, I heard the noise of their wings, like the noise of great

waters, as the voice of the Almighty, the voice of speech, as the noise of an host:

when they stood, they let down their wings.

24. Et audivi vocem alarum ipsorum sicuti vocem aquarum magnarum vel mul-

tarum sicuti vocem Dei, 50 cum ambularent vocem sermonis sicuti vocem castrorum,

hoc est exercitus: cum starent remittebant alas suas.

When the Prophet says, he heard the voice of wings, it is an explanation of his

former teaching, when he said that the wings followed the course of the living crea-

tures, and stood, unless when they were drawn by the living creatures: this he now

expresses more clearly by the word voice We know that, precepts are expressed by

the voice, and this is the means of human intercourse, so that he who bears sway

proclaims by the voice what he wishes to be done. Since therefore what we have

50Or a strong voice, or the voice of a strong one, as some think. — Calvin.

EZEKIEL

previously said was obscure --- that the wheels were moved by the living creatures ---

therefore the Prophet says there was a voice in the motion of the wings He had said

this before, and he now repeats that the living creatures sometimes rested and let

fall their wings. When the wings were thus let fall there was no motion in the wheels;

but as the wheels obey the motions of the living creatures, he says the wings were

vocal; not that the wheels were endued with ears or could hear any commands. But

the Prophet could not otherwise express what I have just said: viz., that heaven

and earth are full of angelic motion, unless he said that in such motion there was

something like a voice, as he said that whatever happens obeys God's will. But this

obedience cannot be conceived unless a voice go before it. Now therefore we see

the Prophet weaving his own discourse, and by a new form of speech expressing and

confirming what we formerly saw --- that the wheels were mowed by the living crea-

tures, because in the wings themselves a voice was heard, he adds, it was as it were

a voice many or mighty waters We know that a great noise arises from the overflow

of art impetuous river. Nothing is more terrible than its sound, for it is something

like a crash which seems to threaten the breaking up of the whole earth, and this

vehemence the Prophet now expresses. He adds, a voice of God It will be harsh to

explain this of God himself, to whom although the phrase is often attributed, yet we

know that it is done metaphorically. But there ought to be some external likeness

which may show the Prophet what was not visible of itself. But that cannot suit the

phrase, ``the voice of God,'' unless we understand it as in Psalm 29:5, 6, 9, con-

cerning thunder: the voice of God shakes the cedars and the mountains, and makes

the animals miscarry in the woods. Here David calls thunder the voice of God, but I

know not whether this metaphor is suitable to the present place. Nor yet if we could

take the word of God in another sense, could it mean anything but thunder. Others

translate {,}שדיshedi, brave or violent, which suits tolerably well, unless a general

form of speech is not sufficiently fitted to this place. For those images of things ought

to be set before the mind of the Prophet that tend to raise it upwards. Besides, if

he had said simply the voice of a strong or violent man, it would imply but little, so

I dare not reject the meaning --- thunder; and if this exposition is unsatisfactory to

any one, yet the meaning will still be a loud and terrific voice, because Scripture calls

cedars and mountains, cedars and mountains of God, on account of their superior

excellence. (Psalm 80:11; Psalm 36:6.)

He says, when they walked, because there was no other motion, for he said that

the wings of the animals were let fall while they stood. Then it was not necessary for

earthly things to be agitated, unless when the inspiration goes forward in the living

creatures, that is the angels. He adds, the voice of speech Here Ezekiel proceeds fur-

ther, asserting the voice to be articulate. True, inanimate things cannot hear a voice,

but as I have said, he wished to represent the obedience in the wheels to be such as

if they had been taught, and God had eloquently and articulately commanded what

he wished to be done; or as if the wheels had spoken intelligibly, so that the wheels

might not afterwards roll round rashly, but in accordance with a received command.

He says, as it were the voice of armies And the simile is to be diligently noticed,

because in an army, in consequence of the multitude, one can scarcely notice an-

JOHN CALVIN

other with the view of promoting union, and yet military discipline requires this. 51

Therefore, in camps there is great clamor and confusion, yet each accommodates

himself to others, and so order is preserved. The Prophet therefore signifies, that

although infinitely numerous events meet together, yet nothing is left without guid-

ance, because God governs all earthly motions with much better skill than a general,

though endued with singular foresight, rules his army. We see therefore what the

Spirit intends by this part of the vision, when he compares the things that are car-

ried on in the world to mighty forces; for he says that such reason was displayed

among this multitude, that although their clamors are tumultuous, yet all things are

mutually suited to each other. Again he says, when they stood they let down their

wings This question may be asked, how can the living creatures rest when God is

always at work: as also Christ says, My Father and I work even to this day? (John

5:17.) Since therefore the power of God is never at rest, what can the resting of the

living creatures mean? for God works by angels as we have seen: if they rest, God

has his periods of repose, which is absurd. But when the Prophet says they rested,

he wishes to mark the variety of human events. For sometimes they are so tranquil,

that we think God is taking some repose, and is completely at rest in heaven: not

that he ever ceases, but because we do not perceive the agitations, which plainly

show his virtue to consist in motion and in action. Therefore the Prophet here wishes

only to denote variety; not that we ought to imagine God to rest at any time or his

angels to repose, but because he does not always work in the same equable manner.

PRAYER.

Grant, Almighty God, that though we have wandered far from thee, we may be

taught by thy word, and hold on in the right way of approach to thyself, and by faith

contemplate what is otherwise hidden from us, and thus depend entirely on thee.

May we so rely on thy providence, as not to doubt our perfect safety while our life

and salvation are in thy care, so that while tossed about by various storms we may

remain quiet, until at length we enjoy that blessed and eternal rest which thou hast

prepared for us in heaven by Jesus Christ our Lord. Amen.

Lecture fifth.

Ezekiel 1:25-26

25. And there was a voice from the firmament that was over their heads, when

they stood, and had let down their wings.

25. Et fuit vox desuper expansione quae erat super caput eorum; cum ipsa starent

remittebant alas suns.

26. And above the firmament that was over their heads was the likeness of a

throne, as the appearance of a sapphire stone: and upon the likeness of the throne

was the likeness as the appearance of a man above upon it.

26. Et super firmamentum 52 quae erat super caput eorum tanquam visio, vel as-

pectus lapidis saphiri similitudo solii: et super similitudinem solii similitudo tanquam

aspectus hominis super ipsum desuper.

Is a former lecture we said, that the Prophet, while magnifying the glory of God,

51The French Translation rather amplifies than accurately renders this sentence. 52Or rather expansion, as we have said. — Calvin.

EZEKIEL

spoke of the firmament, because human minds cannot penetrate to so great a height,

unless by degrees. On this account, the Prophet described to us the expansion of the

heavens. He now adds, there was a likeness of a throne above the firmament, and

the likeness of a man sat on the throne. He mentions the steps in order by saying,

above the expansion was the throne, and above the thone a man For he repeats what

he had formerly said about the expansion of the heavens. And as God consulted his

infirmity, so he now accommodates his discourse to the measure of our capacity. It

is worthy of observation that he says, he saw the likeness of an appearance. Hence

we gather, that it was not the true heavens which he beheld, nor was it a throne

formed of any material substance, nor was it a real and natural body of a man. This

also the Prophet clearly expresses, lest any one should imagine that there is anything

visible in God, and, like the fanatics, should suppose him to be corporeal; so from this

passage any one might ignorantly collect, that God can be seen by the eye, confined

within place and be seated as a man. Lest these imaginings should creep into men's

minds, the Prophet here testifies, that it was not a human body nor any material

throne which he saw, but that these forms and appearances only were presented to

him. Let not any one think that the Prophet is vainly prolix in matters sufficiently

clear.

He says, above the expansion, which was above the head of the living creatures

We have already explained why he treats of the heads of the living creatures ---

namely, because the former vision ought all to be referred to God himself. He now

adds, the expansion, because we cannot ascend from the living creatures to God

without some assistance. Hence the firmament is brought before us, so that we may

arrive at the loftiness of God by degrees. The phrase, the likeness of a sapphire

stone, is used to show that figures only were apparent to the Prophet: and this is the

meaning of the likeness of a throne. For we know that heretics formerly disturbed

the Church by their folly, who thought God to have a human form like ourselves,

and also a throne on which he sits. Hence the Holy Spirit, that he may meet such

comments, says, that the Prophet did not see a material throne, but only the like-

ness of one. But this is chiefly needful in mentioning the figure of a man: 'for this

and similar passages, having been erroneously explained by those who assigned a

human form to the Almighty, have given occasion to the error that God is corporeal

and circumscribed within a defined space, and they proceeded to that pitch of fury,

that they rushed in troops and wished to stone all those who opposed their impiety.

The Prophet, therefore, says here, that he saw, as it were, the likeness of a human

appearance One noun ought to suffice, but because we are so prone to vague and er-

roneous opinions, he joins the word ``appearance'' to ``likeness.'' We see, then, that

whatever the ancient heretics fabricated about the visible form of God is excluded

by the clearest language.

It is now asked, Why God put on the form of a man in this vision as well as in other

similar ones? I willingly embrace the opinion of those fathers who say that this is

the prelude to that mystery which was afterwards displayed to the world, and which

Paul magnificently extols when he exclaims ---

``Great is this mystery --- God is manifest in the flesh.''

JOHN CALVIN

(1 Timothy 3:16.)

The view of Jerome is harsh, who applies these words to the Father himself. For we

know that the Father was never clad in human flesh. If he had simply said, that God

is here represented, there would have been no absurdity; let all mention of persons

be removed, and then it is true enough that the man seated on the throne was God.

The Prophet also at the end of the chapter bears witness to this, when he says, this

was the likeness of God's glory, (Ezekiel 1:28:) for he uses the name Jehovah, by

which the eternity and primary essence of God is expressed. It is quite tolerable

that God should be represented by this figure, but what John says in his chapter

12 (John 12:41,) must be added, that when Isaiah saw God sitting on his throne,

he saw the glory of Christ, and spoke concerning him. Hence what I have already

cited from the ancients completely agrees with this, that as often as God appeared

under the form of man, an obscure glimpse was afforded of the mystery which was

at length manifested in the person of Christ. In the meantime we must entirely avoid

the dreams of Servetus, who is easily refuted by the words of the Prophet. For he

contends that this likeness was really a man, and then that Christ was a figurative

Son, because God was visibly composed, as he said, of three uncreated elements.

These are most detestable blasphemies, and unworthy of refutation, yet because

that impious blasphemer fascinated many vain persons, who suffered the deserved

punishment of their foolish curiosity, it is useful just to touch on their errors in pass-

ing. He imagines, then, that Christ was the visible God from the creation of the world,

and in this way he interprets him to be the image of God. He does not acknowledge

the Father as a person, but says, the Father was the invisible God, but that Christ is

both the Father's image and also a person. He now says, he was composed of three

uncreated elements. If he had said of three elements only, Christ had not been God,

but he fancies for himself elements called into being which have their origin in the

essence of God; these elements, he says, were so disposed as to have the form of

man, so that he does not say that Christ appeared only in human form, but he says,

that Christ was a man figured in that. divine essence. At length he says, that Christ

was made man of the seed of Abraham, because to these three elements a fourth

was added, which he allows to be created: so he says Christ was man, because he

imagines a mass concocted in some confused manner out of that visible deity and

of the seed of Abraham. Christ then, according to him, was man for a time, because

that visible deity was mingled with flesh, he next adds, that the flesh of Christ was

absorbed by the Deity; and so God was made man not by union but by confusion;

and then he says, that the man was deified, and that Christ's flesh became of the

same essence with God: and hence, that he is no longer man. Hence he derides

us, who teach that we cannot be partakers of Christ unless we ascend by faith into

heaven, because he feigns his body to be everywhere and immense. How can this

be? He is deified, says he, and hence retains no trace of human nature. We now see

what monstrous things this impostor fabricated. But our Prophet dispels such clouds

when he says --- then appeared the likeness of the appearance of a man.

Daniel describes to us the throne of God more distinctly, who (Daniel 7:9 and

following) brings forward The Ancient of Days as wearingthe figure of a man. There

EZEKIEL

God is placed on the highest summit: next Christ the Mediator is joined to him: and

Daniel says he was brought to the Ancient of Days, because as Christ descends from

the Father, so he was received into his glory, and now the greatest sway and power

has been given to him, as we are there taught at length. But, with reference to this

passage, it ought to suffice us, that the Prophet saw God only in the person of Christ,

because what is said of the likeness of a man cannot be transferred to either the

Father or the Spirit: for neither the Father nor the Spirit was. ever manifested in

flesh, but God was manifested to us in flesh when Christ appeared, in whom resides

the fullness of the Divinity. In Philippians 2:7, Paul says that Christ was made in

man's likeness; and that in form and habit he appeared man, but in another sense:

for he does not make a figurative Christ, nor does he treat professedly of the essence

of Christ's body, but he informs us, that such was his condition when he came down

to us. He says, that he was humbled, so that he differed in nothing from the human

species: and even the word {μόρφη} is used by Paul, which distinguishes essence

from species. Now, therefore, we hold the view of Paul, who says, that Christ was

found in fashion as a man, because he was outcast and despised in our flesh. But

in this place the Holy Spirit teaches otherwise, viz., that Christ now appeared in the

form of man, though not yet made man. If any one should now ask, whence this

body was taken, the reply is at hand: the body was not created as to substance, but

this form was created for the time. For God, as is well known, sometimes gives his

angels bodies, which afterwards vanish away. But there was another reason for this

vision, because Christ did not appear in the form of man, that he might taste food

as the angels did, (Genesis 19:2, 3) but only that he might accommodate himself to

the capacity of the Prophet.

The sum of the whole then is this: the likeness of body was only in appearance, as

the Prophet says, but not in essence. Hence we collect, that when mention is made

of God the whole essence is understood, which is common to the Son and the Holy

Spirit with the Father: for under the name Jehovah it is absurd to understand Christ

only. It follows, then, that the whole essence of God is here comprehended. At the

same time, when the persons are mutually compared, the phrase, ``in the form of

man,'' belongs solely to Christ. The whole Deity, then, appeared to his Prophet, and

that too in the form of a man, but yet neither the Father nor the Holy Spirit appeared,

because the persons begin to be considered when the peculiar property of Christ is

shown forth. We are compelled to remark this, because fanatics now spread a new

error, as if Christ and the Holy Spirit were distinct Deities from the Father. A certain

impostor, named George Blandrata of Piedmont, once came among us under the

character of a physician, and concealed his impiety as long as he could, but when

he found himself detected he fled to Poland, and infected the whole of that region

with his poison. He is unworthy of mention, but because he wished to acquire a

name by his blasphemies, he has become, forsooth, as famous as he desired. Since,

then, this error is widely circulated, and the whole of Poland is infected with this

diabolical delirium, as I have said, those who are less exercised in Scripture ought to

fortify themselves lest they fall into those snares. They imagine that Christ is indeed

God, but not that God whom Moses and the Prophets celebrate; and although God

JOHN CALVIN

is often mentioned in the Law and the Prophets, yet they restrict this to the Father

alone: they allow, indeed, Christ to be God, but when pressed closer, they say that

he is God in essence, 53 to whom the Father has communicated his essence, as it

were, by transfusion; so, according to these, he is only a fictitious God, because

he is not the same God with the Father. They think their impiety is established as

often as the Father is simply called God: but the solution is easy, that a comparison

is then made between the Father and the Son. In John 3, God so loved the world

that he gave his only begotten Son: true, the Father is here called God, but, on the

other hand, the Son is added: so it is not to be wondered at that the original Deity is

placed in the highest position. At other times, when there is no comparison between

one person and another, then the whole Deity, which is common to Father, Son, and

Holy Spirit, and is one and simple, is denoted. Lastly, when the persons do not come

into consideration, there is no relation of one to the other, but when the persons are

considered, then the mark of relation between them arises, so that the Father is put

first, and then the Son and Holy Spirit, each in its own order.

I shall not collect the universal testimony of Scripture, because it is sufficient just

to put the finger on these foul errors, lest any of the unskillful should be caught by

such snares. When Paul says, (1 Timothy 3:16,) that God was manifest in the flesh,

surely he does not speak of any secondary or adventitious essence. For the essence

of God is one: therefore the whole Deity was manifest in the flesh, as also Christ

says, I am in the Father and the Father in me; (John 14:10, 11;) and in other places

he teaches, that the whole fullness of Deity resides in Christ. Hence we collect, that

the essence of God ought not to be torn, as if one part could be with Christ, and

another with the Father. So that when John, in his Canonical Epistle, (1 John 5:20,)

says, that Christ is truly God: This is the true God, he says, and life eternal --- surely

the blasphemy will not be tolerated if men should say that the true God is any other

than the Father. Concerning whom then can this be predicted, except the only God? If

this is transferred from the Father he will cease to be God. If, therefore, Christ is truly

God, it follows, that his essence is the same as the Father's. So that when Paul says,

that the Church was purchased with the blood of God, (Acts 20:28,) surely the name

of God is placed there simply and without addition. When that impostor restricts the

name of God to the Father, how will this agree with the opinion of Paul? God, he says,

redeemed the Church with his own blood: if this were so, we ought to understand

that God of glory who was from eternity and whom Moses and the Prophets celebrate.

Now therefore, we understand how Christ appeared as to person in human form, and

yet the whole Deity appeared. That Christ appeared can be clearly shown from that

twelfth chapter of John which I have quoted. (John 12:41.) That the whole Deity

appeared both Isaiah and Ezekiel plainly testify. I saw Jehovah seated on his throne.

(Isaiah 6:1.) Who is that Jehovah unless the God of Israel, concerning whom Moses

formerly pronounced, Thy God, O Israel, is one God, (Deuteronomy 6:4.) How then

does John transfer this to Christ? why, with regard to person. We see then how well

all these things harmonize, because the whole Deity appeared in the perfection of his

glow, and of his immense essence, and yet appeared in the person of Christ alone,

53"Deum essentiatum. Deus factitius." — Orig. "Dieu essentie. Dieu qui a este fait." — Fr.

EZEKIEL

because neither the Father nor the Spirit were ever clothed in human flesh.

I have dwelt a little longer on this doctrine, because there are many who are

not versed in the writings of the Fathers, and cannot easily satisfy themselves, and

these are knotty points; yet I have endeavored so to clear up a matter which seems

obscure and perplexing, as shortly as possible, that any one of moderate capacity

and judgment can easily understand what I have said. At the same time, I shall not

proceed with what I could skillfully bring forward on the point;. Nothing is more useful

in such matters than wisdom tempered with sobriety and discretion. God appeared

under a visible form to his servant: could Ezekiel on that account do as scholastic

theologians do --- philosophize with subtility concerning God's essence, and know no

end or moderation in their dispute! by no means, but he restrained himself within

fixed bounds. Paul was caught up even to the third heavens, (2 Corinthians 12:4,) but

he says, that he heard unspeakable things which he was not permitted to explain.

So, therefore, let us be content with sound doctrine, which can sufficiently fortify us

against all the snares of the devil. For this reason he says, upon the throne was the

likeness as of the appearance of a man upon it.

Ezekiel 1:27

27. And I saw as the colour of amber, as the appearance of fire round about within

it, from the appearance of his loins even upward, and from the appearance of his loins

even downward, I saw as it were the appearance of fire, and it had brightness round

about.

27. Et vidi tanquam formam Hasmal, tanquam aspectum ignis intus per circuitum,

ab aspectu lumborum ejus et supra, et ab aspectu lumborum ejus et infra, vidi quasi

aspectum ignis et splendor illi in circuitu.

By these words the Prophet signifies that God appeared so visible under the form

of man that the splendor dazzled his eyes. For if the appearance of Christ was such

that the Prophet could consider each part separately, as when I behold a man, I not

only cast my eyes upon his form from head to foot, but I consider of what kind his

eyes are, and also his sides, and what his stature is, whether tall or short.

When we look at men or trees, a glance is sufficient for distinguishing their several

parts. But if we wish to cast our eyes upon the sun, they are immediately made dim,

for the brightness of the sun is so great that it dazzles us. Then if our eyes cannot

bear the light of the sun, how can the glance of our mind penetrate even to God, and

comprehend the whole of his glory? This then is the Prophet's object when he says,

I saw as it were the color of amber. We have said that some interpreters understand

an angel here, but in my judgment, their view is erroneous: hence I reject it, for I

have no doubt that color is meant, and what sort of color. As to Jerome's version,

electrum, I leave it doubtful: as to his saying that it is more precious than gold and

silver, this is foolish, because it is composed of both metals. But then its color was

remarkable, because it not only attracted the eyes of the Prophet but dazzled them

with its splendor, so that he acknowledged it as celestial and divine. Therefore he

adds, there was as it were the appearance of fire within, which we have previously

explained, and that, too, round about it The fire was apparent, so that the Prophet

might understand that there were some marks of the glory of God; and at the same

JOHN CALVIN

time, that he might perceive, as we shall see at last, this vision to be otherwise

useless unless he restrained himself within due limits: because when the majesty

of God meets us on the way, it can destroy the angels themselves. What therefore

would become of us? But God suits himself to our capacities, so that visions should

be useful to us only when we avoid pride and are not carried away by foolish and bold

curiosity. He says then, the fire appeared upwards and downwards, that is above and

below his loins, and the fire was brilliant round about Afterwards he adds ---

Ezekiel 1:28

28. As the appearance of the bow that is in the cloud in the day of rain, so was the

appearance of the brightness round about. This was the appearance of the likeness

of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice

of one that spake.

28. Tanquam similitudo atcus, 54 tanquam aspectas arcus, qui est in nube in

die phvia 55 sic fuit aspectus splendoris in circuitu. Haec visio similitudinis gloriae

Iehovm, et aspexi, et cecidi super faciem meam, et audivi vocem loquentis. 56

The Prophet now adds, that the likeness of a celestial bow was presented to him,

which profane men call his, and imagine that she performs the commands of the

gods, and especially of Juno. But Scripture calls it the bow of God, not because it

was created after the Deluge, as many falsely suppose, but because God wished to

stir up our hope with that symbol, as often as thick vapors cloud the heavens. For

we seem as if drowned under those waters of the heavens. God therefore wished

to meet our distrust, when he wished the bow in the heavens to be a testimony and

pledge of his favor, because it is said by Moses, I will put my bow in the heavens.

(Genesis 9:13.) Now some distort this as if the bow was not in existence before: but

there is no doubt that God wished to inscribe a testimony of his favor on a thing by no

means in accordance with it, as he freely uses all creatures according to his will. The

bow in the heavens is often a sign of continued rain, and seems as if it attracted the

shower. Since then its very aspect may cause terror, God says in opposition to this

feeling, as often as the bow appears, it is clearly determined that. the earth is now

safe from a deluge. But the opinion of those who consider it in this place a testimony

of favor does not seem to me proved, for the whole vision is opposed to it. This is

indeed plausible that a bow appeared because God now wished to show himself

propitious to his servant, just as they interpret that verse in the fourth chapter of

Revelations, (Revelation 4:3,) when John saw the throne of God surrounded by a

bow, because God was reconciled to the world by Christ. As far as this passage is

concerned, I do not dispute it, but to interpret it so here would be altogether out of

place, because the whole of this vision was formidable, as I said at the beginning.

Thus to mingle contrary things would pervert the whole order of the vision.

What, then, is the object of this bow in the heavens? We have said that heaven

appeared to the Prophet as he ascended by degrees to comprehend the glory of God,

because the marks of deity are more conspicuous in heaven than on earth. For if

54We must repeat the words "I saw" from the former verse. — Calvin. 55That is, when it rains. — Calvin. 56Others translate, a speaking voice. — Calvin.

EZEKIEL

we look back upon what we have formerly explained, God is never without witness,

as Paul says, (Acts 14:17,) but yet his majesty shines clearer in the heavens. But

when the bow appears, a new reason occurs for magnifying the glory of God. For

in the bow we have the image of deity more clearly expressed, whilst we reflect on

the magnificent workmanship of heaven, and whilst we turn our eyes round to all

the stars and planets. In this way, I allow, God compels us to admire his glory, but

the bow presents an addition not to be despised, as if God would add something to

the; bare aspect of heaven. Now therefore we see why the Prophet saw a celestial

bow, --- that he might be more and more affected when God presented such signal

appearances to his view, and that he might be more induced to contemplate his glory.

Hence what interpreters bring forward about a symbol of reconciliation is altogether

out of place.

I saw, says he, the form of a bow which is placed, or which is in the cloud on a

rainy day. If any one should ask if those colors are without substance, it is certain

that colors arise from the rays of the sun on a hollow cloud, as philosophers teach.

Therefore when the Prophet says, a bow appears on a rainy day, he simply means,

exists or appears in the midst; not that the colors have any substance, as I have

just said, but the rays of the sun, whilst they are mutually reflected on the hollow

cloud, occasion the manifold variety. Afterwards he adds again, like the appearance

of brightness round about Again the Prophet confesses that his eyes were blinded,

because he could not bear such great splendor. And God manifests himself familiarly

to all his servants, yet so as not to foster our curiosity, to which mankind are 'far too

inclined. God then wished to manifest himself as far as it was useful, but not so far

as the desire of mankind --- which is always immoderate --- would carry them. Since

mankind so eagerly strain themselves that they easily become weakened, we must

remark what the Prophet inculcates a second time, namely, that the appearance of

brightness was seen round about Of what sort, then, was that brightness? Why, such

as to blind the Prophet's eyes, and to render him conscious of his weakness, so that

he should not desire to know more than was lawful, but submit himself humbly to

God.

At length he says, this was a vision of the likeness of the glory of Jehovah, and by

these words confirms what I have said before, that the glory, of God was so beheld

by the Prophet, that God did not appear as he really is, but as far as he can be beheld

by mortal man. For if the angels tremble at God's glory, if they vail themselves with

their wings, what should we do who creep upon this earth? We must hold, then, that

as often as the Prophets and holy fathers saw God, they saw as it were the likeness

or aspect of the glory of God, but not the glory itself, for they were not fit for it; for

this would be to measure with the palm of our hands a hundred thousand heavens,

and earths, and worlds. For God is infinite; and when the heaven of heavens cannot

contain him, how can our minds comprehend him? But although God has never

appeared in his immeasurable glory, and has never manifested himself as he really

exists, yet we must nevertheless hold that he has so appeared as to leave no doubt

in the minds of his servants as to their knowing that they have seen God. And this is

the purport of those phrases which sometimes appear difficult. I have seen God face

JOHN CALVIN

to face, says Jacob. (Genesis 32:30.) But was he so foolish as to think that he saw

God like a mortal? by no means; but that appearance convinced him of its certainty,

as if he had said that no specter by which he could be deceived was presented to his

view; for the devil deludes us unless we are attentive and cautious. Therefore Jacob

here distinguishes the vision which he enjoyed from all prodigies in which profane

nations delighted. Familiar knowledge, then, is the meaning of seeing face to face.

At the same time, as I have said, God never gave the Fathers a sight of himself except

according to their capacity. He always had respect to their faculties, and this is the

meaning of the phrase, this was a vision of the splendor of Jehovah's glory. Since,

then, it is certain that Christ was beheld by him, he is Jehovah, that is, Eternal God;

and although he is distinct from the person of the Father, yet he is entirely God, for

the Father is in him: for the essence cannot be divided without impiety, although the

persons must be distinguished. The rest I shall put off till tomorrow.

PRAYER.

Grant, O Almighty God, since of thine unbounded goodness, thou hast counted

us worthy of such honor as to descend to earth in the person of thine only-begotten

Son, and to appear familiarly to us daily in thy gospel, in which we contemplate thy

living image: --- grant, I pray thee, that we may not abuse so great a benefit to

vain curiosity, but may be truly transformed into thy glory, and so proceed more and

more in the renewal of our mind and conduct, that we may at length be gathered

to that eternal glory which has been obtained for us by thine only-begotten Son our

Lord. Amen.

Lecture Sixth.

After the Prophet has recited the Vision, the object of which was to confirm his

mission, he now adds, I fell upon my face, by which words he expresses his per-

suasion that God's glory was manifested to him. For the knowledge of God does

truly humble us, while the Prophet also teaches that men cannot be brought to or-

der unless they are laid prostrate: for he does not say that he was only prepared to

receive the commands of God, nor does he commend his own teachableness, but

rather signifies that he was violently thrown down. For he had not all at once put off

the affections of the flesh; but we know that confidence is born with us. Therefore,

because the Prophet was not naturally disposed to obey God, he ought to be cast

down with fear, that at length he might be really humbled. Now he adds:

Ezekiel 2

CHAPTER 2

Ezekiel 2:1-2

1. And he said unto me, Son of man, stand upon thy feet, and I will speak unto

thee.

1. Et dixit ad me, Fili hominis sta super pedes tuos, et loquar tecum.

2. And the spirit entered into me when he spake unto me, and set me upon my

feet, that I heard him that spake unto me.

2. Et venit in me spiritus cum loqueretur ad me, et statuit me super pedes meos,

et audivi loquentem ad me.

Here the Prophet narrates that he was chosen by the command of God. For God

never prostrates his people so as to leave them lying upon the earth, but continually

raises them afterwards. As to the reprobate, they are so frightened at the sight of

God, that they utterly fall and never rise again. But it is different with the faithful,

because the pride of the flesh is corrected in them; then God stretches forth his hand

to them, and restores them, as it were, from death to life. And this difference we

must mark diligently, because we see the impious often dread the voice of God. But

if they disdainfully despise him when speaking, they are frightened by his hand when

some signs of his wrath and vengeance appear: but yet they remain lifeless. In like

manner the faithful dread the voice of God, but the result is altogether different, as

we see here: because after God has humbled them, he commands them to be of

good courage, and shows that he intended nothing else but to establish them by

his power. At the same time the Prophet teaches that nothing was accomplished by

this voice till the Spirit was added. God indeed works efficiently by his own words,

but we must hold that this efficacy is not contained in the words themselves, but

proceeds from the secret instinct of the Spirit. The Prophet therefore shows us both

truths. On one side he says, I heard the voice of God, so that I stood on my feet:

God thus wished to animate his confidence: but he adds that he was not raised up

JOHN CALVIN

by the voice, until the Spirit placed him on his feet

This work of the Spirit, then, is joined with the word of God. But a distinction

is made, that we may know that the external word is of no avail by itself, unless

animated by the power of the Spirit. If any one should object, that the word was

useless, because not efficacious by itself, the solution is at hand, that if God takes

this method of acting there is no reason why we should object to it. But we have a

still clearer reply: since God always works in the hearts of men by the Spirit, yet his

word is not without fruit; because, as God enlightens us by the sun, and yet he alone

is the Father of Lights, and the splendor of the sun is profitless except as God uses it

as an instrument, so we must conclude concerning his word, because the Holy Spirit

penetrates our hearts, and thus enlightens our minds. All power of action, then,

resides in the Spirit himself, and thus all praise ought to be entirely referred to God

alone. Meanwhile, what objection is there to the Spirit of God using instruments?

We hold, therefore, that when God speaks, he adds the efficacy of his Spirit, since

his word without it would be fruitless; and yet the word is effectual, because the

instrument ought to be united with the author of the action. This doctrine, thus

briefly expounded, may suffice to refute foolish objections, which are always in the

mouths of many who fret about man's free-will: they say, that we can either attend

to the word which is offered to us or reject it: but we see what the Prophet says. If

any of us is fit for rendering obedience to God, the Prophet certainly excelled in this

disposition, and yet the word of God had no efficacy in his case, until the Spirit gave

him strength to rise upon his feet Hence we collect, that it is not in our power to obey

what God commands us, except this power proceeds from him. Now it follows ---

Ezekiel 2:3

3. And he said unto me, Son of man, I send thee to the children of Israel, to a rebel-

lious nation that hath rebelled against me: they and their fathers have transgressed

against me, even unto this very day.

3. Et dixit ad me: Fili hominis mitto to 57 ad filios Israel, ad gentes rebelles vel

defectrices, quae rebellarunt 58 in me: ipsi et partes eorum perfidie se gesserunt

erga me usque ad ipsum huic diem.

The Prophet now more clearly explains the object of the vision which he has for-

merly mentioned, namely, that being armed with authority he might more freely

discharge the office of Prophet among the Israelites. For we know that God claims

this honor to himself alone, that he should be head in his Church, and deservedly

so, for he is not called our Lawgiver in vain, (Isaiah 33:22; James 4:12,) and our wis-

dom consists in nothing else but in attending to his instructions. Since, therefore,

God alone is to be heard, every mortal, whatever he professes himself, must be re-

jected, unless he comes in the name of God, and can prove his calling, and really

convince men that he does not speak except by God's command. Therefore, that

Ezekiel may not labor in vain, he ought to prove himself divinely inspired, and this

was done by the vision. Now he more clearly explains that object of the vision. Here

it may be remarked, that figures are illusory without an explanation. If the vision

57Literally, "I sending thee." — Calvin. 58Rebelled. This word is the same as the last. — Calvin.

EZEKIEL

only had been offered to the eye of the Prophet, and no voice of God had followed,

what would have been the advantage? But when God confirmed the vision by his

word, the Prophet was enabled to say with advantage, I have seen the glory of God.

And this can also be transferred to sacraments, because if signs only are presented

to our eyes they will be, as it were, dead images. The word of God, then, throws life

into the sacraments, as it has been said concerning visions.

Since Ezekiel so often uses this form of speech, saying, that he was called Son of

man, I do not doubt that God wished to prevent the people from despising him as one

of the common herd. For he had been dragged into exile not without ignominy: since

then he differed from the generality in no outward appearance, his doctrine might

be despised and rejected. God, therefore, takes him up, and, by way of concession,

calls him Son of man. So, on the other hand, he signifies that the teaching ought

not to be estimated by outward appearance, but rather by his calling. It is quite

true, that his language was then more prolix, and we see how our Prophet differs

from the rest. For his language has evidently a foreign tinge, since those who are in

exile naturally contract many faults of language, and the Prophet was never anxious

about elegance and polish, but, as he had been accustomed to homely language,

so he spoke himself. But I have no doubt that God wished purposely to select a

man from the multitude contemptible in outward appearance, and then to raise him

above all mortals by dignifying him with the gift of prophecy.

We must now see how God prepares him for the discharge of his duties. I send

thee, he says, to the children of Israel, a rebellious race, that is, disobedient and

revolting. In this manner the Prophet was able to escape as soon as he saw the

odious duty' assigned to him, for its difficulty alone would frighten him. But a double

trial is added when he saw himself engaged in a contest with numberless enemies.

He challenged, as it were, to conflict all the Israelites of his day, and this was a most

grievous trial. But another trial was, not only that he perceived himself beating

the air, --- to use a common proverb, rebut he must have felt it a profanation of

heavenly doctrine to address it to impious men, and that too only for the purpose of

exasperating them still further. We see, then, that the Prophet had no inducement

of earthly gratification to urge him to undertake his duty. If God wished to use his

agency, he ought to afford him some hope of success, or, at least, he ought to leave it

sufficiently uncertain to urge him to make every effort. But when in the first instance

this difficulty occurs, that he has to deal with a perverse and stubborn generation

--- next, that he is drawn into a hateful contest --- thirdly, that he is advised to cast

what is holy before dogs, and pearls before swine, and thus, as it were, to prostitute

the word of God, surely his mind must despair a hundred times when he pondered

these things within himself. Hence it was God's plan to arm him with unconquerable

constancy, so that he might go forward in the course of his calling.

We must bear in mind, then, this principle: when God wishes to stir us up to

obedience, he does not always promise a happy result of our labor: but sometimes he

so puts our obedience to the test, that he wishes us to be content with his command,

even if our labor should be deemed ridiculous before men. Sometimes, indeed, he

indulges our infirmity, and when he orders us to undertake any duty, he at the same

JOHN CALVIN

time bears witness that our labor shall not be in vain, and our industry without its

recompense: then indeed God spares us. But he sometimes proves his people as

I have said, providing that whatever be the result of their labors, it is sufficient for

them to obey his command. And from

passage we readily collect that our Prophet was thus dispirited. And we read the

same of Isaiah; for when he is sent by God, he is not only told that he must speak

to the deaf, but what God proposes to him is still harder. Go, says he, render the

eyes of this people blind, and their ears dull, and their heart obstinate. (Isaiah 6:9,

10.) Not only therefore does Isaiah see that he would be exposed to ridicule, and so

lose the fruit of his labor, but he sees that his address has but one tendency, and

that the blinding of the Jews: nay, even their threefold destruction --- though even

one destruction is enough: but, as I have already said, God sometimes so wishes his

servants to acquiesce in his government, that they should labor even without any

hope of fruit: and this must be diligently marked. For as often as we are called upon

by God before we apply ourselves to our work, these thoughts come into the mind:

``What will be the result of this?'' and ``What shall I obtain by my labor?'' And, then,

when the event does not turn out according to our wish, we despond in our minds:

but this is wresting from God a part of his government. For although our labor should

be in vain, yet it is sufficiently pleasing to God himself; therefore let us learn to leave

the event in the hand of God when he enjoins anything upon us; and although the

whole world should deride us, and despair itself should render us inactive, yet let us

be of good cheer and strive to the utmost, because it ought to suffice us that our

obedience is pleasing to God.

For this reason Paul says, (2 Corinthians 2:15, 16,) that the gospel, although it is

a savor of death unto death, is yet a sweet savor unto God. When it is said that the

gospel brings death, our judgment might immediately suggest to us, that nothing is

better than to leave it. Therefore Paul meets us, and says, we ought not to judge

the gospel by its success. Although, therefore, men not only remain deaf, but even

become worse, and rush headlong in fury against God, yet the gospel always retains

its sweet savor before God. The doctrine of the Prophet is the same. Now, if any

one objects that God acts cruelly while he so purposely blinds men, that those who

are already sufficiently lost perish twice or thrice over, the answer is at hand --- God

offers his word indiscriminately to the good and bad, but it works by his Spirit in the

elect, as I have already said; and as to the reprobate, the doctrine is useful, as it

renders them without excuse. Next, that their obstinacy may be broken down ---

for since they refuse to yield willingly to God, it is necessary that they should yield

when conquered --- when, therefore, God sees the reprobate thus broken down, he

strikes them with the hammer of his word. At length he takes away all excuse of

ignorance, because being convicted of their own conscience, whether they will or

not, they become their own judges, and their mouth is stopped. Although they do

not cease their rebellion against God, yet they are subject to his judgment. Although,

therefore, this may seem absurd, that God should send his Prophets to render the

people blind, yet we must reverently submit to his counsel, even if the cause is

unknown to us for a time. But, as I have said, we do understand, to a certain extent,

EZEKIEL

why God thus strives with rebellious and obstinate men.

Now, therefore, since at the very beginning Ezekiel is informed of the result, it is

scarcely doubtful that God wished to prepare him to descend to the discharge of his

duty without yielding to any obstacles. For some who seem to be sufficiently ready to

obey, yet when difficulties and obstacles occur, desist in the middle of their course,

and many recede altogether; and some we see who have renounced their vocation,

because they had conceived great and excessive hopes of success, but when the

event does not answer their expectations, they think themselves discharged from

duty, and even murmur against God, and reject the burden, or rather shake off what

had been imposed upon them. Because, then, many retreat from the course they

had undertaken, because they do not experience the success they had imagined,

or had presumed upon in their minds, therefore before Ezekiel begins to speak, God

sets before him trials of this kind, and informs him that he would have to deal with

a rebellious people.

He says the children of Israel are a revolting nation; for {,}מרדmered, signifies

to rebel or resist, and the noun ``rebellious'' is suitable enough. Therefore I send

thee to the rebellions nations, because directly after follows the word {,}מרדוmerdo,

which means who have rebelled against me. We know that among the Jews this is a

word of reproach; for they often call us {,}גוימgoim ``Gentiles,'' as if they called us

``profane,'' ``rejected,'' and altogether alienated from God. Lastly, this word goim

means with them ``pollution'' and ``abomination;'' we are to the Jews like dung,

and the off-scouring of the world, because we are goim. And there is no doubt that

this pride filled the minds of the people in the days of the Prophet; God therefore

calls them unbelieving nations. I confess, indeed, that this is sometimes used in a

good sense; but because the Scriptures more usually call foreigners goim who are

not partakers of God's covenant, hence it became a mark of disgrace and reproach

among the Jews. It is scarcely doubtful, then, but that God wished to abolish the

honorable title which he had assigned to them; for it was a holy nation and a priestly

kingdom. When, therefore, God calls them goim, it is just as if he should say, that

they were cut off from all that dignity in which they formerly excelled, and differed in

nothing from the profane and re-jeered nations, as we have a similar description in

Hosea. There the Prophet is ordered to take a harlot to wife. (Hosea 1.) He says that

he begat a son and a daughter, and that, he called the son {,}לאעמיlo-ammi that is,

``not God people.'' Then he called his daughter ``not beloved.'' By this vision the

Prophet shows that the Jews were rejected, so that God no longer thinks of them as

sons, but repels them as foreigners. So also in this place rejection is denoted, when

the Prophet, as the mouth of God, calls them Gentiles. The plural number is used,

that he may the better express the defection which oppressed the whole people. If

a few only were such as this, the Prophet might still feel encouraged. But God here

pronounced the severest sentence, because the whole people, taken both at large

and separately, was rebellious; and this is the reason why the plural number is used.

Is 'it then asked whether a single individual remained who would embrace the

Prophet's doctrine? The answer is easy. The discourse does not relate to individuals,

but to the whole people; for the Prophets often use similar language, as when they

JOHN CALVIN

call the Israelites degenerate and spurious, then sons of Sodom and Gomorrah, and

the offspring of Canaan: they inveigh against the multitude promiscuously; for they

had in fact a few disciples who could not be classed in that order. (Isaiah 1:10;

Isaiah 8:16; Isaiah 57:3; Ezekiel 16:3.) But we must hold what is said by Isaiah 8. ---

``Bind my testimony upon my disciples.'' There the Prophet is ordered from above

to address the faithful, of whom a small number remained, and so to address them

as if the letter were folded and sealed. But he spreads abroad this discourse among

the whole people. So also when God pronounces the sons of Israel to be rebellious

nations, he looks to the body of the people; at the same time there is no doubt that

God always preserved a seed to serve him, although hidden from man. Daniel was

then in exile with his colleagues, and he surely was not a rebel against God; but

as I have already said, enough has been brought forward to show that the whole

people were impious. God says that he had previously tried what the people was

--- They have rebelled, he says, against me; by which words he signifies that he

was not making an experiment as if they were previously unknown. He says that he

had already found out their perverseness by many trials; and yet he says that he

sends to them, because he wished, as I have already said, to render their ignorance

perfectly excuseless, and then he wished to break down their contumacy, which was

otherwise untameable.

He says, they and their fathers have behaved themselves treacherously against

me even to this very day He does not extenuate their crime when he says, that they

imitated the example of their fathers, but he rather increases their own impiety when

he says they were not the beginners of it, but were born of impious parents, as if he

should say, according to the vulgar proverb, ``a chip of the old block.'' 59 Hence it

appears that there is no pretext for the error when we use the fathers as the Papists

do, who oppose them as a shield to God; for whilst they have the fathers on their

tongue, they esteem this a sufficient defense for every impiety. But we see that God

not only reckons this as nothing, but that the crime of the children is exaggerated

when they plead the evil example of their fathers as the cause of their own obstinacy.

Now, not only does the Prophet desire to show this to be a frivolous excuse, if the Jews

should object that they framed their life in imitation of their fathers, but as we see, it

shows them doubly condemned, because they did not desist from provoking God at

the beginning, and so by a continual succession, impiety and contempt of heavenly

teaching prevailed through all ages, even to their own. Besides, this passage warns

us against abusing the long-suffering of God; for when he sent his Prophet we see

the purport of his doing so --- the people was now on the brink of utter destruction,

but God wished to plunge them deeper into the lowest abyss. Let us take care lest

a similar punishment should be our lot if we remain obstinate. When, therefore,

God sends some Prophets to one people, and some to another:, it ought to recall

us to penitence, and to caution us, lest the word which is peculiarly destined to the

salvation of men, should be to us a savor of death unto death, as it was to the ancient

people. It follows ---

Ezekiel 2:4-5

59Calvin's Latin is mala ova malorum corvorum — Tr.

EZEKIEL

4. For they are impudent children and stiffhearted. I do send thee unto them; and

thou shalt say unto them, Thus saith the Lord GOD.

4. Et filii duri fade, et robusti corde: ergo mitto to ad eos. et dices illis, Sic dieit

Dominator Iehovah.

5. And they, whether they will hear, or whether they will forbear, (for they are a

rebellious house,) yet shall know that there hath been a prophet among them.

5. Et ipsi sive audiant sive desistant quoniam domus rebellionis ipsi: et 60 scient

quod propheta fuerit inter ipsos.

God proceeds in the same discourse, but expresses in other words the great re-

bellion of the people, for they were not only obstinate and unbending in heart, but

also of a contumacious countenance: therefore he places hardness in face as well

as in heart. The words indeed are different, {,}קשיkeshi, and {,}חזקיchezki, ``of*

brazen countenance,'' for we may translate ``winked'' and ``contumacious,'' for this

disposition appears in the countenance, nor is it objectionable to render it ``impu-

dent.''* But. propriety of speech must be retained; for we must speak of the robust

of heart as ``broken down,'' or if the allusion seems more apposite, we must ren-

der it ``of broken countenance,'' then of ``broken spirits,'' as we call the wicked

``brazen-fronted.'' The meaning is, that the Jews were not only rebellious against

God and puffed up with proud contempt, but their impiety was so desperate that

they opposed themselves to God without disguise, as if they had been horned oxen

or furious bulls. We know that hypocrisy often lies hid in the mind, and although men

swell with malice, yet they do not betray what they inwardly nourish. But the Prophet

here signifies that the Israelites were so immersed in impiety, that they displayed

themselves as the open enemies of God in their very countenances. The result is,

that the Prophet, while he applied himself to perform the commands of God, ought so

to determine with himself, when he approaches the people, that his teaching would

be not only useless as to them, because it would not be received with the reverence

which it deserves, but would be even exposed to many reproaches: since the Is-

raelites were not only filled with a hidden contempt of God, but they openly showed

their ferocity, so to speak, since they were of so brazen a front that they would with-

out doubt purposely reject the Prophet. They are hard-hearted children, etc., yet I

send thee unto them Here, again, God opposes his own command, as the Prophet

simply acquiesces in this word alone, ``I have a divine mission.'' If he displeases

men, he is content to have his labor approved of God. This is the meaning of the

phrase which is now a second time repeated, I send thee unto them For the Prophet

might object, What can I do? for if they are of a brazen heart and of an iron front, I

shall labor in vain. But God answers in return, that the Prophet need not be anxious,

it is enough to have a command: as if a prince should not explain the whole of his

counsel to his ambassador, and yet should order him to discharge his embassy, thus

God acts towards his servant. We see then how God here magnifies his authority:

and we must mark this diligently, that we may not wish always to be bargaining with

him, as we are accustomed. For unless God show us the present fruit of our labor,

60The copula "and" is here redundant, but it may be resolved into the adverb of time or the adversative particle — "trot they shall know." — Calvin.

JOHN CALVIN

we languish, and so we endeavor by turning back to withdraw ourselves from his

authority: but God opposes this single sentence, Behold I send thee The rest I leave

till to-morrow.

PRAYER.

Grant, O Almighty God, since thou hast counted us worthy of enjoying the privi-

lege of daily listening to thy word, that it may not find our hearts of stone and our

minds of iron, but may we so submit ourselves to thee with all due docility, that we

may truly perceive thee to be our Father, and may be confirmed in the confidence of

our adoption, as long as thou perseverest to address us, until at length we enjoy not

merely thy voice, but also the aspect of thy glory in thy heavenly kingdom, which

thine only-begotten Son has acquired for us by his blood. --- Amen.

Lecture Seventh.

After God has admonished his servant as to the difficulty of his mission, he now

strengthens him and exhorts him to unconquered freedom. Thou shalt say, says he,

Thus saith the Lord, as if he should say, this alone is sufficient for overcoming all

obstacles, that he has to take in hand God's business. For even here God does not

give fixed commands, that he will do afterwards in its place, but the observation is

general. Thus saith Jehovah: that is, I bring forward nothing of myself, but faithfully

relate what God has commanded. We see then the Almighty's object here: viz., to

oppose his name to the obstinacy of the people, and he orders the Prophet when

instructed by his authority to be of a brave and intrepid disposition, although he

has stern and hard-hearted enemies. Afterwards he adds, whether they will hear

or whether they will forbear, yet they shall acknowledge that a prophet has been

among them

Here, again, God exhorts his servant to persevere whatever be the event of his

labor, for if we do not succeed according to the desire of our minds, we are inclined

to despair: but God wishes us to proceed in the course of our duty, though all things

should turn out contrary to our wishes. But he shows that there shall be some fruit

of our labor, although the people, through their own depravity, reject what has been

said to them: for this thought breaks the spirits of God's servants, when they do not

perceive the usefulness of their labor: for we always desire to accomplish something

worth the trouble which we give to it. God therefore here signifies that he has some

other object in view than the salvation of men; namely, the removal of all pretext

for error, and the stripping off of every disguise of impiety in which men willingly

clothe themselves. For even hypocrites, though they perish knowingly and willfully,

yet think themselves excusable, unless God afford them the light of his doctrine. The

meaning therefore is, although the Prophet's teaching would not profit the Israelites,

yet it would be useful in another way, namely, that they may perceive that there

has been a prophet among them In this way there is no defect, although some think

the words of the Prophet abrupt: for an important word seems to be wanting when

he says, whether they will hear, or whether they will forbear, because they are a

rebellious house, and they shall know, etc. For we have said that the copula ought

to be resolved into the adversative particle, because even then they shall know:

for their perverseness shall not prevent their being convinced by God. We may

EZEKIEL

learn then from this place, that although the impious furiously endeavor to reject the

doctrine of God, yet they obtain no other end than the more complete manifestation

of their own wickedness. Hence, also, we may learn that God's doctrine is precious

to himself, and that he cannot bear us to despise it. The wicked then never can

escape punishment when they treat with contempt the divine teaching, for it is as

if they trampled upon inestimable treasure, Those who are left without the law and

the prophets shall not escape God's hand, because their conscience is sufficient to

take away all excuse. (Romans 2:12.) But when God invites men to himself, and

approaches near them, and offers himself to them in a peculiar manner as their

Father and Teacher, if they reject so remarkable a benefit, truly their ingratitude is

worthy of the utmost severity. For as often as God raises up prophets for us and

faithful ministers of his doctrine, let this which has just been said come into our

minds: unless we embrace such a benefit, we at length shall know that a prophet

has been among us, because God will exact fearful vengeance for the contempt of

his great loving-kindness. Now it follows ---

Ezekiel 2:6

6. And thou, son of man, be not afraid of them, neither be afraid of their words,

though briers and thorns be with thee, and thou dost dwell among scorpions: be not

afraid of their words, nor be dismayed at their looks, though they be a rebellious

house.

6. Et tu fili hominis ne timeas ab illis, et a sermonibus eorum ne timeas quia re-

belles 61 sunt, et spinae tecum erga to, et cam scorpionibus tu habitas: a sermonibus

eorum ne timeas, et a facie eorum.he frangaris, quia domus rebellis ipsi sunt.

Here God again commands his servant to break forth boldly, even if the people

deny him all approach through their malice and wickedness. But because we often

fail through terror; God arms his Prophet with impregnable confidence against the

threats of the people, and then against all discourses of every sort. He brings for-

ward no other reason than they are a rebellious house, or a rebellious and perverse

nation. For we said, though at the first glance it might seem cold, yet it suffices to

animate the servants of God to know that he commands nothing rashly, and when

they acknowledge that God is pleased by their spending their breath upon the deaf,

yet they do not cease to discharge their duty, although they fatigue themselves in

vain as far as the world is concerned. But now when this thought is added, that

God will take care of his own servants, it doubles their confidence and good spirits.

Thus it happens, that all threats and terrors being despised, they discharge their

duty boldly. For this reason he now says, thou, son of man, do not be afraid of them,

nor be terrified at their words By ``words,'' I do not understand simply threats but

calumnies by which we know the servants of God to be oppressed. For hypocrites

rise up with great confidence and complain of the injury done to them, and then

presumptuously take upon themselves the name of God, as at this time the Papists

not only vomit out threats by which they disturb us, but haughtily boast themselves

to be the Church, and confirm this by perpetual succession; then they say that the

61The word is different from {,{מורדיםmordim, rebellious, Ezekiel 2:3; but commentators translate it the same,

though perhaps it signifies something else, for it is not in common use among the Hebrews. --- Calvin.

JOHN CALVIN

Church never is without the Holy Spirit, and hence it cannot happen that God should

ever desert them. We see, therefore, that the domestic enemies of God not only use

threats against his servants, but at the same time bring many false pretenses by

which they load the true and faithful Prophets with envy and hatred. But, however

such calumnies have some appearance of truth when its enemies unjustly press us,

God orders us to proceed with unconquered fortitude. Be not afraid, therefore, he

says, of either them, or their words And since the same phrase is repeated shortly

afterwards, hence we infer that it has no common meaning. It is therefore worthy of

observation, that God once, yea twice, pronounces that we ought not to fear their

words who boast themselves to be the Church of God, and doubt not petulantly to

render that sacred name a laughing-stock by their use of it. Since, therefore, God

allows us to despise language of this kind, there is no reason why the Papists of this

day should daunt us, when, with inflated cheeks, they thunder out the name of the

Church and the Apostolic authority; for just honor is not attributed to God, unless

every lofty thing in the world is compelled to obey him, so that the doctrine alone

may shine forth which comes direct from the mouth of God.

Now he adjoins, because, (or although, for this causal particle may be resolved ad-

versatively,) however rebellious they may be, and like thorns, however thou mayest

dwell among scorpions, yet do not fear their words, and do not be broken down by

their appearance, {,}חתתchetheth, signifies to be rubbed and broken, and it is here

transferred to the mind, and is to be metaphorically understood for being broken

in spirit, as if it had been said, be thou intrepid in receiving all threats and calum-

nies, because they are a rebellious house This passage teaches us that none are fit

to undertake the prophetic office, unless those who are armed with fortitude and

perseverance whatever may happen, so that they do not fear any threats, nor hes-

itate or vacillate when oppressed by unjust calamities. So Paul says, (2 Corinthians

6:8,) that he persevered through both evil report and good report, although he was

unworthily slandered by the wicked. Whoever, therefore, wishes to prepare himself

faithfully for undertaking the office of a teacher, should be endued with such con-

stancy that he may oppose, as it were, an iron front to all calumnies and curses,

threats and terrors.

We cannot doubt but that the Israelites were much enraged when they heard

themselves called thorns and scorpions. But they ought to be thus stung, since if

they had been attacking a mortal man only, they would conduct themselves far more

petulantly. But when God pronounces them scorpions and thorns, and they see the

Prophet performing commands of this kind fearlessly and without hesitation, they are

necessarily impelled to either fury or silence. But when they have striven to the very

last in their obstinacy and hardness, yet God at length causes them to yield through

shame, because truth has prevailed, of which the Prophet was a minister endued with

such great fortitude of mind. We also perceive from this passage, that the Prophets

often spoke with great asperity when the wickedness of those with whom they had to

deal required it: yet they were not hurried away into any excess, or carried forward

with intemperance against their adversaries. But they could not in any other way

vindicate their doctrine against the wicked, who, impelled by a diabolical fury, strove

EZEKIEL

with even God himself. We must hold, therefore, that although they were cruel and

severe in language, yet they breathed pure humanity from the heart. For our Prophet

was not a barbarous man, who excited by indignation, vomited out coarse reproaches

against his own people, but the Spirit of God dictated, as we see, what might seem

too severe to soft and delicate ears.

Ezekiel 2:7

7. And thou shalt speak my words unto them, whether they will hear, or whether

will forbear: for they are most rebellious.

7. Et proferes verba mea ad ipsos si audierint et si destiterint, quia rebelles sunt. 62

Again he repeats what he had said, with but the change of a few words, yet the

meaning is the same, that the Prophet should not desist in the midst of his course,

if he saw that he did not obtain what he wished and hoped for. For when we apply

ourselves to what God commands, we ought to be of good cheer, and expect that

some fruit of our labor may appear. We may, therefore, indulge both hopes and

wishes, but if it should turn out otherwise than we anticipated, yet we ought to leave

the result in the hands of God, and to proceed even to the goal in the discharge

of our duty. To this end this sentence tends: thou, says he, shalt utter my words,

or pronounce my words, whether they will hear, or whether they will forbear: that

is, even if you sing a song to the deaf, according to the proverb, yet you shall not

cease to utter my words: and he adds the reason, because they are a rebellious

house. God admonishes his servant beforehand, that there was no reason why he

should turn back although he should see no fruit of his labors, because he ought to

determine this in his mind, although they have no ears yet he must speak in God's

name. It is certain, as we mentioned yesterday, that there were some, though few in

number, to whom his teaching was useful, but he treats here of the people at large.

We must learn, therefore, when God calls us to the office of teaching, not to regard

the conduct of mankind. For if it please God to exercise us while we strive with the

rebellious and refractory, yet God's word must be uttered, because he commands it.

It follows ---

Ezekiel 2:8

8. But thou, son of man, hear what I say unto thee; Be not thou rebellious like

that rebellious house: open thy mouth, and eat that I give thee.

8. Et tu fill hominis audi quae ego loquor ad re, ne sis rebellis quemadmodum

domus haec: 63 aperi os tuum et comede quaecunque proposuero tibi.

God continues to confirm his servant, but he advises him of a cause of stumbling

which might break his spirit; for when he perceived the great obstinacy of the house

of Israel, he might refuse the office of their teacher a hundred times over. God, how-

ever, adds incentives and exhortations to perseverance, although he experiences

the abandoned obstinacy of the house of Israel: do thou hear, says he, what I shall

say to thee Here we see that no one can discharge the teacher's office, unless he

be a proficient in God's school. It behoves, therefore, those who wish to be thought

62Otherwise, Thou shalt pronounce my words to them, whether they will hear, or whether they will refuse to hear, for surely they are men of rebellion. — Calvin.

63Israel must be understood. — Calvin.

JOHN CALVIN

disciples of God to be teachers of truth, and for this purpose first to listen to God's

instructions. Then he takes away a stumblingblock, as we have said, be not thou,

rebellious like the house of Israel For we know that a multitude has much influence

over us to disturb us: for the consent of a whole people is like a violent tempest,

where all conspire together, and even those who are not wicked yet are carried for-

ward with the crowd. Since, therefore, the, multitude sometimes carries away even

the servants of God, here God meets his Prophet and puts a bridle upon him, that

thou be not rebellious, says he, like the house of Israel He does not here speak in-

definitely concerning any people, but concerning 'that nation which boasted itself to

be divinely elected, and bore in the flesh the symbol of its adoption. Yet God wishes

the consent of his people to be neglected by his Prophet, because we know how

insolently the Israelites boasted themselves to be the sacred and peculiar people of

God; in the same way indeed as the Papists now exult, Israel then vaunted against

all the Prophets. And therefore this passage must be diligently observed, because

at this day many of these magnificent titles vanish away when they are brought to

reason: for we know that they are mere smoke by which Satan endeavors to blind

our eyes, while he falsely brings forward the name of God and the Church.

We ought, indeed, to receive whatever is uttered by God with such modesty and

veneration that we may be completely affected as soon as his name is mentioned,

but meanwhile we must. use prudence and discretion, lest we should be struck with

awe when Satan uses God's name to deceive us. And as we must use discernment,

God here shows us the rule of doing so. For if we are thoroughly persuaded that, the

doctrine which we follow and profess is from God, we can safely look down from on

high not only upon all mortals but upon angels themselves: for there is no excellence

so great but that God's truth outshines it. Therefore when formerly the Israelites

pretended that they were God's people, and were adorned by the marks of a true

Church, we must hold that the honor of the Church is frivolous when hypocrites

reign in it, or rather exercise impious tyranny, and oppose themselves to God and

his doctrine. And at this very day we may turn this passage against the Papists ---

nay, even point it at them directly as often as they bring up those pompous titles of

``the Catholic Church,'' and ``the Spouse of Christ,'' for God has said once for all,

that we ought not to be rebellious, although the whole house of Israel should become

so; that is, although those who bring forward the name of God should mutually enter

into a diabolic conspiracy, yet we must not regard their conduct so as to subscribe

to their impious conspiracy. We read the same in Isaiah, (Isaiah 8:12, 13,) Thou

shalt not say a conspiracy whenever this people says conspiracy: thou shalt not

feel their fear nor their dread, but sanctify the Lord of hosts. Which passage Peter

also cites, (1 Peter 3:14, 15;) because the Jews, who then pertinaciously opposed

the gospel, weakened the feeble by their boasting, by saying that they were the

Church, and yet rejected and abominated the new teaching which was then spread

abroad: Peter cites that place of the Prophet, namely, although the house of Israel

impiously conspired against God, yet such contumacy must be despised. Afterwards

the Prophet adds, (Isaiah 8:18,) Behold! I and the children whom God hath given me

for a sign and a wonder. He says, therefore, that those little ones who worship God

EZEKIEL

purely, and withdraw themselves from the common impiety, were like monsters, and

were esteemed as complete wonders. But the author of the Epistle to the Hebrews

accommodates this place to the reign of Christ, (Hebrews 2:13,) and not without

reason. For to this day we are a wonder to God's enemies, who carry themselves

not only with boldness but with abandoned impudence against the pure doctrine of

the gospel. To them we are heretics, schismatics, dogs --- nay, the offscouring of the

world. But although we are to them for signs and wonders, it is sufficient for us to be

acknowledged by God: because it is needful for us to be separated from that impious

conspiracy unless we wish to be separated from God himself. For what agreement

is there with Papists, or what union with those dregs, unless by separation from God

himself? Therefore, because we cannot extend the hand to Papists on any other

condition, and cultivate a brotherly intercourse with them except by denying God,

let all that injurious union with them cease, and let us learn to separate from them

with boldness, since we clearly see that we are all commanded to act thus in the

person of the Prophet: for he had said a little before, a prophet dwells in the midst of

them --- and this was clearly expressed, that he might manifest more anxious care

for himself. For it is difficult to walk amidst thorns and scorpions, lest we should be

pricked, and lest we should be struck by their virulent tail. God, then, commands

us to be so attentive, that although we walk amid thorns we should not be pricked

by them, and also that we should not be injured by the poison of scorpions; and if

we seek from heaven that prudence which does not naturally belong to us, this will

happen, for if the Spirit of God govern us, he will preserve us harmless from every

bite of the serpent, and from all injury and mischief.

It follows: open thy mouth, and eat whatever I shall put before thee By this prac-

tical symbol God confirms Ezekiel in his vocation: for he orders him to eat a book,

which was fulfilled in vision. Jeremiah uses the same metaphor, (Jeremiah 15:16,)

but with some slight difference, because our Prophet seemed to himself to eat a vol-

ume: but Jeremiah only signifies that he had digested the words of God like food, not

that he only tasted them with his tongue, and that they were so thoroughly fixed in

his mind as if he had really dressed and digested them. But God wished to confirm

our Prophet in another way, namely, by offering him a volume, and commanding

him to eat it. There is no doubt that this volume comprehended whatever the Spirit

of God afterwards dictated to the Prophet; and yet the effect was just as if God had

made a mortal the channel of his Spirit: as if he had said, ``Now you shall utter noth-

ing human nor terrestrial; because you shall utter what my Spirit has already written

in this book.'' But here we see a difference between the true servants of God, who

discharge their duty in earnest, and talkative men, who are satisfied with their own

powers of eloquence, or rather garrulity: for there are many ready speakers who

utter what they have never digested, and thus their teaching is but vapid. And this

is the meaning of what Paul says: the kingdom of God is not in word but in power.

(1 Corinthians 4:20.) But those who truly consecrate themselves to God, not only

learn what they speak of, but as food is eaten, so also they receive within them the

word of God, and hide it in the inmost recesses of their heart, so that they may bring

it forth from thence as food properly dressed. Now, therefore, we understand why

JOHN CALVIN

God wished the Prophet to eat the book, concerning which also it follows afterwards

---

Ezekiel 2:9-10

9. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book

was therein;

9. Et aspexi, et ecce marius emissa ad me, et ecce in ea volumen libri;

10. And he spread it before me; and it was written within and without: and there

was written therein lamentations, and mourning, and woe.

10. Et explicuit coram facie mea, et ecce scriptum erat volumen a facie et retro, 64 et scriptura 65 lamentationes, et carmen, et we.

Now the Prophet more fully explains what we have just dwelt upon. He narrates

how a volume of a book was offered to him: that is, a book in the form of a roll was

offered to him. For the noun which he uses, {,}מגלתmegleth, comes from {,}גלל

gelel, to roll, as the word volume among the Latins. For they were formerly accus-

tomed to write on rolls, that is, they had not the form of books so compact and well

arranged as we now use, but they had volumes, which barbarians call rolls. Ancient

documents were written in this way, for there is nothing ancient in the archives of

princes which is not written on rolls. Hence the phrase, ``In the volume of the book

it is written of me,'' etc. (Psalm 40:8; Hebrews 10:7.) Now the Prophet says, such a

volume was offered to me that I might eat it; and he adds, it was offered to me by

a hand sent forth, But by this symbol God more clearly shows that the volume was

not merely formed in the air, nor was produced anywhere but in heaven. For if the

Prophet had only seen a volume presented to him, he might doubt whether it was

sent by God or not. But when the hand which offers the volume appears, and is truly

sent forth from God, nothing is wanting for full and complete certainty.

He adds, after the volume was unrolled, that he saw it written on each side: by

which words he understands not that any brief command was given to him, but

that a length of much time was imposed. For if he had only spoken concerning the

roll, the Jews might have contemptuously rejected him after three or four days, as

if he had come to an ends'' A roll was indeed offered to thee, but now thou hast

spoken three or four times, is not this sufficient?'' Hence, as the Prophet might

meet with neglect, he says, the roll was written before and behind He now says,

for such was his argument, that lamentations only were written there {,}הגהhegeh,

signifies sometimes meditation and speech simply, but here, because it is connected

with lamentations, there is no doubt that it is to be taken for a mournful strain.

At length the particle {,}היhei, is added in the sense of grieving. On the whole

then, the Prophet teaches, that the instruction contained in the book was not sweet

or pleasant, but full of sorrow, since truly God here showed proofs of his anger,

and this cannot be apprehended unless by its causing grief and lamentations. Now,

therefore, we understand that the Israelites were more and more exasperated, when

the Prophet said, that he came like a herald who denounced war in the name of God,

and, at the same time, had no message of peace. As to the rest of the people, we

64"That is, behind and before." — Calvin. 65"What was written in it." — Calvin.

EZEKIEL

shall see afterwards, in many places, that he was a messenger of God's mercy, but

his duty was to rouse up the Jews, that they might feel God their adversary: thus

the Prophet was sent with no other object than that of going, as an armed man, into

the midst,, and uttering threats in the name of God. I cannot now proceed further,

although what follows is connected with this subject.

PRAYER.

Grant, Almighty God, since thou hast this day deigned to invite us to thyself with

the testimony of thy paternal favor, that we may not be as the beasts of the forest,

but submit ourselves calmly to thee, and so follow where thou callest us, that we

may in reality feel thee to be our Father; and thus may we live under the protection

of thy hand as long as we are pilgrims in this world, so that at length being gathered

unto thy heavenly kingdom, we may cleave entirely to thee and thine only-begotten

Son, who is our felicity and glory. --- Amen.

Lecture Eighth.

Ezekiel 3

CHAPTER 3

Ezekiel 3:1-2

1. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and

go speak unto the house of Israel.

1. Et dixit mihi, Fili hominis, quod inveneris, comedendo comede, volumen hoc,

et vade loquere ad domum Israel.

2. So I opened my mouth, and he caused me to eat that roll.

2. Et aperui os meum, et pavit me volumine isto.

When the Prophet is ordered to eat whatever he receives, this ought not to be

extended to everything which he meets with, but, whatever may be the taste of

the book, he is forbidden to refuse it: for its bitterness might possibly cause him

to reject the threats of God. Lastly, the quality of the book is noted, because it

contained nothing but the material for sorrow. He adds, that he opened his mouth,

for the sake of obedience; by which he signifies that he was not curious or dainty

in seeking to taste it, but that he took what was divinely offered him, without the

slightest hesitation. Now he adds ---

Ezekiel 3:3

3. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels

with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for

sweetness.

3. Et dixit mihi, Fili hominis, ventrem tuum pasce, et viscera tua reple 66 volumine

isto, quod ego do tibi, et comedi, et fuit in ore meg tanquam mel in dulcedine.

Ezekiel, as we have just seen, proceeds to say, that a book was given him to eat,

because God's servants ought to speak from the inmost affection of their heart. We

know that many have a tongue sufficiently fluent, but use it only for ostentation:

66"Thou shalt fill." — Calvin

EZEKIEL

meanwhile, God treats their vanity as a laughing stock, because their labor is fruit-

less. Hence we must observe the passage of Paul already quoted, ``the kingdom

of God is with power.'' (1 Corinthians 4:20.) But the efficacy of the Holy Spirit is

not exerted unless when he who is called to teach applies his serious endeavors to

attain to the discharge of his duty. For this reason, then, Ezekiel is commanded to

eat the roll Next he says, it was as sweet as honey; and, but a little before, he said

it was filled with curses: therefore, either he had put off all humanity, or ought to be

grieved, when he found himself appointed to be the herald of God's vengeance. But,

in other places, we saw that the servants of God were endued with feelings of an op-

posite kind; for, as they were often rough and stern like their work, so they condoled

with the miserable people: but, their grief did not hinder them from proceeding in

the discharge of their duty. For this reason Ezekiel now says, the book was sweet,

because he acquiesced in God's commands, and although he pitied his own people,

yet he acknowledged that it could not happen otherwise, and subscribed to the just

judgment of God. Therefore, by the word sweetness, he signifies his acquiescence

in embracing the office enjoined upon him, and he so obeyed God that he forgot all

the material for sorrow in the book, because the justice of God prevailed and thus

extinguished the feeling of too great humanity which might otherwise have delayed

him. Jeremiah uses the same expression. (Jeremiah 15:16.) He says, that he found

the words of God, and that they became to him gladness and joy of heart. For we

saw, that he was only anxious but very sorrowful when he thought that utter destruc-

tion was impending over the people. But, as I have just said, these two things are

not discordant: that Prophets should desire the safety of the people, and use their

utmost endeavors to promote it, and yet manifest a firm constancy, and never hesi-

tate, when necessity demands it, to condemn the people and to utter God's threats

which are enjoined 'upon them. Thus shortly afterwards Jeremiah says, that he was

filled with anger; thy words were found, says he, and I did eat them, and they af-

forded me joy and gladness of heart, because thy name has been called over me, O

Jehovah God of hosts: that is, because I have been taught by the power of thy Spirit,

and as I have been called to this office, so thou hast stretched forth thy hand unto

me that I may fulfill thy commands with good faith and constancy: therefore thy

words were my delight. Afterwards he adds, (Ezekiel 3:17,) neither have I sat in the

council of scorners, nor have I exalted myself for the sake of throwing off the yoke;

for since I perceived that thou must be obeyed, I was, as it were, overpowered, yet

I did not sit with the scorners, but I sat alone, says he, because thou hast filled me

with indignation. Hence we see, that in one person were two feelings very different

and contrary in appearance, because he was filled with indignation, and yet received

joy through the words of God.

Ezekiel 3:4-7

4. And he said unto me, Son of man, go, get thee unto the house of Israel, and

speak with my words unto them.

4. Et dixit mihi, Fili hominis, vade (ingredere) ad domum Israel, et loquere ad eos

in sermonibus reels.

5. For thou art not sent to a people of a strange speech and of an hard language,

JOHN CALVIN

but to the house of Israel;

5. Quia non ad populum profun-dos 67 labiis et gravem lingua, tu missus es ad

domum (Israel scilicet.)

6. Not to many people of a strange speech and of an hard language, whose

words thou canst not understand. Surely, had I sent thee to them, they would have

hearkened unto thee.

6. Non ad populos multos pro-fundos labio et graves lingua quos non intelliges; 68 si non ad eos misis-sem to, ipsi audissent to.

7. But the house of Israel will not hearken unto thee; for they will not hearken

unto me: for all the house of Israel are impudent and hardhearted.

7. Atqui 69 domus Israel non volent ad audiendum to, quia si non volunt audire

me, quia tota domus Israel duri fronte (vel proefracti) et robusto corde ipsi.

Now at greater length God explains why he wished his servant to eat the volume

which he held forth in his hand, namely, that when instructed by it he might approach

the children of Israel; for he ought not to come empty, and we know that man of

himself can bring forward nothing solid: hence Ezekiel must receive from God's hand

what he delivers to the Israelites. Let us then preserve this order, as the volume is

first given to the Prophet, and then transferred to the people. God orders him, to offer

or speak his own words, which is worthy of remark, as having the same meaning. But

if Ezekiel ought to bring forward nothing but what he had received from God, this rule

ought to prevail among all God's servants, that they should not heap up their own

comments, but pronounce what God teaches them as if from his mouth: lastly, that

passage of Peter (1 Peter 4:11) ought to guide us, he who speaks in the Church ought

to speak the words of God. Now he adds, I do not send thee to a people strange in

speech and hard in language, but to the house of Israel Stone think that the prophet

is here animated to his duty, because God demanded nothing from him which was

too difficult. For if he had been sent to remote nations with whom there was no

interchange of speech, he might object that a greater burden than he could bear

was imposed upon him. The difficulty would then have been a complete obstacle.

They think that remote and foreign nations are here compared with the people of

Israel, that he may discharge his duty with alacrity, as if it had been said, ``I* do

not send thee to strangers. For neither could they understand thee, and they also

would be barbarians to thee, but because thou art familiarly acquainted with thine

own people, thou canst not turn thy back when I send thee unto them.'' But this

opinion does not approve itself to me, because I read these three verses in the same

context, as they are united. It is by no means doubtful, that, by this comparison,

God aggravates the impiety of the people. For this sentence is first in order, that the

Israelites would be deaf, although the Prophet should use among them the common

and vernacular language: this is the first point: now he shows the reason, because

they were a bitter people* Here God signifies, that nothing prevented the Israelites

from obeying the doctrine of the Prophet but their malice and impiety. For this reason

67That is, "profound in speech:" it is a collective noun, hence the number is changed: literally. "to a people profound in Up." — Calvin.

68That is. "whose language thou writ not understand. — Calvin. 69The copula here is taken adversatively — "but are unwilling to hear thee." — Calvin

EZEKIEL

he says, I do not send thee to a people profound in speech I know not how some have

conjectured that this epithet means learned or clever; for it is the same thing for a

people to be of a strange speech and of a hard language. For what is a ``hard'' but

a barbarous language? Now we perceive the genuine sense, that the Prophet is not

sent to men of an unknown language because he would have been a barbarian to

them and they to him. I do not send thee to them, therefore, but to the house of

Israel.

Now he adds, not to many peoples Those who translate ``many'' by ``great,'' do

not understand the Prophet's meaning, for God had spoken in the singular number

concerning all people, but now he uses the plural, as if he had said, I send thee

neither to Egyptians, nor to Chaldeans, nor to any other remote nation, since the

world is on all sides of thee, inhabited by peoples whose language thou dost not

understand: to those therefore I do not send thee. The particle, if not, follows, and

Jerome translates, ``If I had sent thee unto them,'' although the negative particle

is interposed, literally, if not, but because this phrase appears harsh, some have

supposed {}לא-{,}אםam-la, to have the sense of swearing, and interpret it affirma-

tively for {,}כאמתcameth, ``truly,'' or ``surely.'' But if we receive it so, the passage

will be defective; for they understand {,}אםam, ``again,'' ``afterwards:'' for these

two words, {}לא-{,}אםam-la, have the force of an oath interposed. What sense

then shall we extract from the words, ``truly* I will send thee unto them, and they

shall hear thee?'' We see then this sense to be too forced. Some explain the passage

thus: ``If I had not sent thee unto them, they would have heard thee,'' as if God here

blamed the disposition of the people, because they rather sought vain and foolish

prophecies:, than submitted themselves to the truth; just as if he had said, if any im-

postor should pour darkness upon them, they would immediately embrace his fables

and lies, as they are so prone to foolishness. Since, therefore, I send thee, therefore

they do not hear. But this explanation does not suit, because a little afterwards we

shall see it in its own place. To me therefore this context is most probable, if I had not

sent thee to them, these also would have heard thee,* as if it had been said, unless

a difference of speech had interposed, I had rather have used thine assistance with

reference to foreign nations. In this way God signifies his displeasure, when he says,

that he would rather send his Prophet hither and thither than to the Israelites, except

through the want of a common language; for this difference of language presented

the only boundary to the Prophet, so that he was confined to his own people. In this

sense there is nothing forced. I do not, therefore, send thee to many peoples, pro-

found in speech and strange in tongue, because thou wouldst not understand their

language But if this had not been an obstacle, I would have sent thee, and they would

have heard thee. We see then what I have just touched upon, that the Israelites are

compared to foreign or uncircumcised tribes, because they rejected the instruction

offered them, not through ignorance of the language, but through the hardness of

their heart. Isaiah also says, (Isaiah 28:11, 13,) that the word of God would be deep

and obscure to even the Jews themselves, but in another sense; he also compares his

prophecies to a sealed book, since God had blinded them according to their deserts.

Since therefore they were so given over to a reprobate mind, and were destitute

JOHN CALVIN

of sound understanding, therefore he says, that his teaching would be like a closed

and sealed book: then he says, that he would be a barbarian, as if he was using an

unknown language. So God in this place clearly shows that the house of Israel were

suffering no impediment in profiting by his word, except their own unwillingness to

hear. (Isaiah 8:16; Isaiah 29:11.) For he says, that the heathen would be obedient,

if they could be partakers of such a benefit. Unless therefore the language of the

Prophet had been unknown to the profane and uncircumcised heathen, he had there

found attentive and obedient disciples, as God testifies. How then comes it to pass

that the house of Israel cannot hear! It now follows, But the house of Israel are un-

willing to hear, that is, the house of Israel is unwilling to hear thee, because it will

not hear me, says he.

Now, therefore, we clearly see the sloth of the people assigned as a reason why

they purposely rejected the Word of God, and hardened themselves in obstinacy.

He also ascends higher, and says, that the people were not only disobedient to the

Prophet but to God himself, as Christ also when he exhorts his disciples to perse-

verance in teaching. Therefore, says he, they will not hear you, because they will

not hear me, and why am I and my teaching hated by them, unless because they do

not receive my Father? (John 15:18.) For this stumblingblock is likely to break the

spirits of the pious, when they see their teaching so proudly rejected. This reproach

alone, therefore, is often accustomed to recall the servants of God from their course:

but this admonition is proposed to them in the midst, that God himself is despised.

Why then should they take it ill, that they are held in the same estimation as God,

who is himself rejected? They think themselves undeserving of such contempt and

haughtiness being thrown upon their labor. But is not God worthy of being listened

to before all angels? Since, then, they are proud and unbelieving towards God him-

self, it is not surprising that they do not reverently receive what is proposed to them

by mortal man. Now, therefore, we see what the intention of God is when he says,

the house of Israel will not hear thee, because they do not hear me: lest it should

be vexatious to the Prophet to see his labor profitless, nay, even the children of Is-

rael rising against him: because he ought to bear it patiently, if he should suffer the

same obloquy which they did not hesitate to display against the Almighty himself.

It follows, Because the whole house of Israel is of a bold or a daring aspect, and of

a hard heart He repeats what we saw before, but in other words --- namely, that the

people's hardness of heart was untameable, and that they were not only obstinate

in heart but brazen in countenance, so that they cast aside all modesty; and lastly,

he implies that their obstinacy was desperate, when he joins a brazen countenance

with a hard heart.

Ezekiel 3:8-9

8. Behold, I have made thy face strong against their faces, and thy forehead

strong against their foreheads.

8. Ecce posui facies tuas (faciem tuam) duram contra facies ipsorum, et frontem

tuam duram contra frontem ipsorum.

9. As an adamant harder than flint have I made thy forehead: fear them not,

neither be dismayed at their looks, though they be a rebellious house.

EZEKIEL

9. Tanquam adamantem fortiorem lapide (vel saxo) posui frontem tuam, ne

timeas ipsos, et non frangaris a fade (vel a praesentia ipsorum) quia domus

rebellionis sunt. 70

Ezekiel was forewarned of the obstinacy of the people, yea, even of their desper-

ate wickedness. Now God strengthens him lest he should despair when he saw that

he must contend with such abandoned and reckless men; for what else was it than

contending with stones? If Ezekiel had been commanded to strike a mountain, it

would have been just the same as contending with such a people. He had need then

of this strengthening, viz., his forehead should be adamant against the hardness of

the people If he had hoped for more fruit from his labor, perhaps that facility had

been the cause of negligence: for confidence makes us more remiss when the work

in hand is neither laborious nor difficult. The Prophet, therefore, would have been

colder, if, certainly persuaded that the people would be docile, he had approached

them more carelessly. God, therefore, excites him when he speaks of their obsti-

nacy. As then it was useful that the Prophet should comprehend how arduous was

the duty to the discharge of which he was called, so also he ought to be armed with

the strength of God, for otherwise he would have been easily overcome by its diffi-

culty. This is the reason why God adds, that he had given him a stout front and a

brazen aspect against the face and front of the people Besides, in this way he was

admonished that fortitude was to be hoped for from some other quarter, that he

might not spend his strength in vain, but allow himself to be governed by the Spirit

of God. For when we think only on the quality and quantity of our own powers, they

may easily flow away, and disperse, and even become vapid, unless we discharge

our duty with manliness. God, therefore, recalls his Prophet when he says, that he

had given him a face, as if he would say, that the Prophet did not make war in his

own strength, but was armed with celestial virtue. Although, therefore, this seems

to have been spoken once for Ezekiel's private use, yet it belongs to us all. Let us

learn, then, when God calls us to the office of teaching, never to measure the effect

of our work by the standard of our own capacity, nor yet to consider our own powers,

but to repose on some communicated strength which God here extols in no empty

praises. Whoever, therefore, shall acknowledge that God is sufficient for overcoming

all obstacles, will gird himself bravely for his work; but he who delays for calculating

his own strength is not only weakened but is almost overcome. Besides, we see that

we are here instructed in humility and modesty, lest we should claim anything as

due to our own strength. Hence it happens, that many are so full, yea so puffed out

with confidence, that they bring forth nothing but wind. Hence, let us learn to seek

from God alone that fortitude which we need: for we are not stronger than Ezekiel,

and if he needed to be strengthened by the Spirit of God, much more do we at this

time need it.

Lastly, we gather from this passage that although the whole world should rise up

against the servants of God, yet his strength would be superior, as we saw it was

with Jeremiah: They shall fight against thee, but they shall not prevail. (Jeremiah

1:19; Jeremiah 15:20.) Hence there is no reason why we should be afraid of the

70{{}המה-{מרוmeri-hemeh, a word which we have formerly discussed. --- Calvin.

JOHN CALVIN

violent attack of any enemy, and although the whole world should be in a tumult,

yet we need not tremble, because God's strength in us will always be more powerful.

Therefore it is added, as an adamant, harder than flint, have I placed thee; therefore

do not fear them. God says I have placed the forehead of the Prophet like adamant;

not that he strove with the people by either injustice or audacity, but because God

opposed the confidence with which Ezekiel was endowed to the furious impudence of

the people. In this sense then the forehead of the Prophet is said to be adamant Now

he adds --- do not fear, then, and do not be broken by their face or presence These

phrases, that the Prophet be not broken, and yet fear not, seem to be opposed to

each other, since he excels in unconquered fortitude. But God so tempers his favor,

that the faithful always have need of excitements, even when he animates them,

and supplies them with strength. God, therefore, so works within his servants, that

they do nothing except as they are ruled by his Spirit; and yet they have need of

his teaching, since his exhortations to them are never superfluous. Profane men

think that there is no use in teaching, and that all exhortations are frivolous, if God,

when he acts upon us by his Spirit, not only begins, but continues and perfects his

own work. But the Scripture shows that these two things mutually agree; for while

God strengthens us and renders us unconquerable by his Spirit, at the same time he

breathes virtue into his exhortations, and causes them to flourish within us, and to

bring forth fruit In this way God on his part confirms his Prophet, by giving him an

adamantine forehead and more than stony, and by giving him an unconquered spirit,

and yet he exhorts him to fear not. We see, then, how God governs his own people

within them, and yet adds teaching as an instrument of his Spirit. Then he adds,

because they are a rebellious house, or although they are; for the particle {,}כיki, is

often put adversatively, as we have said elsewhere. If we take it in its proper sense,

it will suit very well, because they are a rebellious house; as if it had been said, the

Prophet has no cause for fear, because he was carefully admonished beforehand,

and nothing new could happen; for we are accustomed to be very much frightened

by novelty; but when we have meditated on what happens, we are not disturbed,

neither do we stand still nor hesitate; for although the Prophet had already learnt

that the house of Israel was rebellious, yet he perseveres, because he experiences

nothing new or unusual. It follows ---

Ezekiel 3:10-11

10. Moreover he said unto me, Son of man, all my words that I shall speak unto

thee receive in thine heart, and hear with thine ears.

10. Et dixit mihi, Fili hominis, omnes sermones meos quos loquor ad te sume in

corde tuo, et auribus tuis audi.

11. And go, get thee to them of the captivity, unto the children of thy people, and

speak unto them, and tell them, Thus saith the Lord GOD, whether they will hear, or

whether they will forbear.

11. Et vade (ingredere) ad transmigrationem, 71 ad filios populi tui, et loquere ad

ipsos: et dic illis: sic dicit Dominator Iehovah, sive audiverint sire cessaverint.

This is a repetition of the same doctrine; for we said that our Prophet is more

71That is, to the captives. — Calvin.

EZEKIEL

verbose than Isaiah, and even than Jeremiah, because he had accustomed himself to

the form of speech which was then customary among the exiles, he is not, therefore,

either so restricted or so polished; but we must understand that he accommodated

his language to learners, because he had to do with a people not only rude and

dull, but also obstinate. And then they had degenerated as much from the purity of

their language as from that of their faith; hence the Prophet purposely bends aside

from elegance of language. Whatever repetition he might use with men so dull and

slothful, it was not superfluous. He says, therefore, what we have formerly seen,

that he was commanded to speak all the words, but he previously says, that he was

commanded to receive them in his heart, and to perceive them with his ears The

order is inverted, because we must perceive with the ear before we receive in the

heart. And they philosophize with more subtlety than truth who say, that the interior

hearing precedes, inasmuch as the ears are struck by the sound in vain, unless the

heart was already docile. For although God prepares his elect for hearing, and gives

them ears for that purpose, yet his teaching does not penetrate to their minds before

it has been received by the car. There is no doubt, then, that here one thing is put

before the other, by what we call a {ὕστερον} {πρότερον} The result is, that; the

Prophet, as he is sure of his calling, hears God speaking to him. But this was not

said for his sake, but that he might securely boast himself to be a servant of God,

and bring forward nothing but what he had heard from the mouth of God himself.

As, therefore, in this confidence, he was to contend against the people's impiety, so

he was commanded to hear the words of God We hear, then, a repetition of what we

formerly saw, namely, that the Prophet freely boasts that he did not bring forward

merely windy eloquence, as profane men do, who have no other object than to obtain

the applause of men.

The Prophet, therefore, here says, that he was commanded to receive the words

of God in his heart.

Now it is added, that he may go and proceed to the captivity, to the children of

his own people We see, then, that God does not regard the Prophet so much as the

Israelites, because they had never willingly yielded to the Prophet when he brought

a message by no means pleasing. For nothing could be more sad and hateful to

them than to hear threats and curses. Because, then, they had never willingly bent

to obedience, he is sent with a testimony that he had learnt what he uttered in God's

school; then that he had so learnt from God, that he adds nothing of his own; lastly,

that he so speaks, that; the obstinacy of the people is not overcome: Whether they

will hear, or whether they will forbear, do thou nevertheless go forward Wherefore?

Thou shalt say, thus saith the Lord. We have already explained the meaning of this

phrase, namely, where we are persuaded that our labor is pleasing to God, although

it be useless to men, yet this ought to suffice us, that God has sent us. Then he

wishes to try our constancy, lest when we see ourselves laboring in vain, we should

cease on that account, instead of being prepared to obey, whatever may happen.

PRAYER.

Grant, Almighty God, since thou art desirous that the teaching of thy Prophet

should be set before us, so many ages after his death, that we be not either obdurate

JOHN CALVIN

or rebellious; but may we submit ourselves to thee in all becoming reverence and

obedience, that the labor which ended in the condemnation of thine ancient people,

through their contumacy, may this day be salutary to us, and may we so follow what

thou teachest through him, that we may tend to the goal to which thou callest us,

until after finishing our course with perseverance, we may be at length gathered

together within thy celestial kingdom, through Christ our Lord. --- Amen.

Lecture Ninth.

Ezekiel 3:12

12. Then the Spirit took me up, and I heard behind me a voice of a great rushing,

saying, Blessed be the glory of the LORD from his place.

12. Et sustulit me Spiritus: et audivi post me vocem strepitus magni Benedicta

gloria Iehovae e loco suo.

The Prophet again affirms what we have formerly seen, that God had worked

upon his mind by the secret instinct of his own Spirit. Although, therefore, God had

exhorted him to fortitude, yet the Prophet shows what he demanded of himself. In

short, the Prophet was strong in God, because God implanted his virtue within him.

He says, therefore, that he was raised up by the Spirit, which only means that the

agitation within him was of no avail, unless through heavenly inspiration; so also he

ought to be carried beyond himself for the time, that nothing human should appear

within him. But more will be said about this hereafter.

He adds, that he heard a voice of a great rushing, that is, a sonorous voice, and

one different from the usual voice of men: for the, Prophet, by the noise or tumult

of the voice, could distinguish it from the usual voice of men. Blessed, said it, be

the glory of Jehovah from his own place We cannot doubt that this benediction was

suitable to the occasion of its utterance: when, therefore, this voice was heard, God

wished to refute the clamorous voices of the people who thought themselves injured.

For we know that the people were querulous, and murmured because they thought

themselves treated with greater harshness than they deserved. Hence the glory

of God is opposed to all impious and sacrilegious blasphemies, which the Israelites

were in the habit of vomiting forth against God, as if he treated them cruelly. In

short, this voice restrained all calumnies, by which the impious then endeavored to

overwhelm the glory of God. He says that glory is blessed, because although men

dare not utter gross and open reproaches against God, nevertheless they curse his

glory as often as they detract from his justice, and accuse him of too much rigor.

Hence, in opposition to this, a voice is heard, saying, the glory of God is blessed

By God's place, I understand the Temple. I confess that in many passages of

Scripture heaven is so called; not that God's essence, which is immense, can be

included within any place; for as heaven is called his throne or seat, so also the

earth is his footstool, because he fills all things with his immensity. So here, as often

in other places, the Temple is called God's place, because he dwelt there with respect

to men. Besides, this is said as well with reference to the exiles as to the rest of the

people yet remaining at Jerusalem. For the exiles did not sufficiently consider that

they were banished from their country, and dragged into a distant region, through

the just vengeance of God. Since, therefore, this captivity did not sufficiently subdue

EZEKIEL

them, the name of God ought to be set before them, that they might know that

they were not banished from their country by the cruelty of their enemies, but by

the judgment of God. The Prophet, doubtless, regards also those Jews who as yet

remained at home: for they boasted that God was seated in the Temple, and so

fancied that they should be always safe under his protection. But the Prophet, as

we shall afterwards see, denounces on those who remained a punishment similar to

that of those who were in captivity. It is then just as if he had said that God remained

in his Temple, that he might shine there with conspicuous glory. Now as he wished

to humble the ten tribes as well as the other two, so he wished to alleviate the grief

of them all, that they should not cease to hope for the promised return. For calamity

itself might lead them to despair, and to suppose their salvation impossible: nay, to

think that God was as it were dead, and his virtue extinct. To what purpose, then,

was the worship of God? to what purpose the splendor and dignity of the Temple,

unless that God should protect his own? But they had been deserted by him; here

then was matter for despair, unless it had been met: the Prophet now treats this,

since on one side he reminds them that God was the just avenger of wickedness,

when he suffered the ten tribes to be dragged into exile, yet that he would be their

deliverer, because he does not cease to reign in his Temple, although profane men

think him conquered, and treat with wanton insolence their own triumphs over him.

Now therefore we perceive the sense of the Prophet: for this sentence would be cold

if it were merely general; but when it is accommodated to the state of things at the

time, we see that the glory of God is not extolled by any vain eulogium, and that the

Temple is not mentioned in vain. (Psalm 11:4; Psalm 103:19; Isaiah 66:1.)

Ezekiel 3:13

13. I heard also the noise of the wings of the living creatures that touched one

another, and the noise of the wheels over against them, and a noise of a great

rushing.

13. Et vocem 72 alarum animalium osculantium cujusque ad sociam: et vocem

rotarum e regione ipsorum, vocem (inquam) strepitus magni.

The Prophet now seems to express from whence the voice which he heard pro-

ceeded: for I do not think that the voice proceeded from any other quarter, and that

afterwards the living creatures moved in unison with the wheels, but it seems to

me to explain what would otherwise have been doubtful, namely, that God's glory

was celebrated by the living creatures and the wheels. It is not wonderful then that

a voice should be attributed to the living creatures, because we saw them to be

cherubim or angels, as by the wheels God wishes to mark all actions and motions;

motions, I say, which seem fortuitous, but yet are governed by the living creatures,

whom God inspires with his own virtue, while he wishes to execute his designs, and

so exercises his dominion over all creatures; for nothing happens which is not gov-

erned by his will. Hence a voice proceeds as well from the living creatures as from

the wheels, which extolled the glory of God, and proclaimed him, in the midst of

that sad and wretched slaughter of the people, still reigning in his own Temple; then,

indeed, especially exercising his power, because he was a judge, in punishing their

72Jerome rightly shows us that it is repeated — {ἀπὸ} {τοῦκοινου} ``Therefore I heard a voice.'' --- Calvin.

JOHN CALVIN

wickedness; then because he was about to become the deliverer of his own people,

as he had promised them restoration after seventy years. He says also, I heard the

voice of wings when they mutually embraced each other; for {,}נקשnekesh, signi-

fies to embrace: others translate, when they struck or engaged in conflict with each

other: but by the word osculating, conjunction is metaphorically signified. When,

therefore, each wing embraced its fellow, then the voice emerged: he adds also the

same thing concerning the wheels, and at length he repeats what he had said, that

there was a sound of a great rushing It follows ---

Ezekiel 3:14

14. So the Spirit lifted me up, and took me away, and I went in bitterness, in the

heat of my spirit; but the hand of the LORD was strong upon me.

14. Et Spiritus sustulit me, et sumpsit me: et profectus sum amarus pro indigna-

tione spiritus mei, et manus Iehovae super me fortis.

He confirms what we have formerly seen, namely, that he was acted upon by the

Spirit of God, so that it was in some way without himself, and not as profane men

have invented, enthusiastically: for their Prophets were deprived of self-control, and

the devil so dealt with them, that they were not of sound mind. Hence the Prophet

does not understand that he was deprived of self-control, because God's Prophets

were of a sedate and composed mind; but he understands that he was so governed

by the Spirit of God, that he was unlike himself, and did not breathe a terrestrial

air; lastly, he understands that visible marks were graven upon him, which obtained

for his doctrine authority with all the people. And it was the more necessary that

the Prophet should be adorned with his own proofs, on account of the dullness of

the people, and also because his message was distasteful to them, and he had not

previously discharged the duty of a teacher. It was needful, therefore, that he should

be so renewed that the people should acknowledge him as inspired. He had lived

familiarly among his friends, and was sufficiently known both by appearance and

character. Meanwhile God, as I have said, separated him from common life, that he

should represent something celestial; and the object of this was, as we have shown,

to conciliate confidence and reverence towards his teaching. He felt indeed the

agitation of the Spirit, and it is scarcely to be doubted that the people also knew it,

otherwise they would scarcely have had confidence in him when speaking of himself.

The object of this remarkable government of the Spirit was, that the Israelites,

if only awake and attentive to the miracle, might know the Prophet to be in some

manner renovated. But what follows seems opposed to the former sentence; for he

says (Ezekiel 3:3) the volume was sweet as honey, but now that he departed in the

bitterness of his spirit;. but as I briefly explained yesterday, this is easily reconciled;

for the Prophet was not deprived of all sensation. Although he was entirely conse-

crated to God, and in no degree remitted his diligence and alacrity, yet he retained

some human feelings: hence the spirit of bitterness of which he speaks, which he

calls his own spirit Whence we perceive an implied contrast between that motion by

which he was caught up and that feeling, which, although not sinful, was in some

way different from the grace of the Spirit, because the Prophet so burnt with zeal

that he performed the commands of God almost in forgetfulness of self: yet, at the

EZEKIEL

same time, he felt within him something human, since the power of the Spirit had

not extinguished all sorrow. We hold, therefore, that the Prophet was in some degree

inspired by the Spirit, and yet that his own spirit was bitter He adds, and the hand

of Jehovah was strong upon me By ``hand,'' some understand prophecy, but in my

opinion ignorantly: I do not doubt that its meaning is power or authority. He says,

the hand of God was strong, because he ought to obey God, although the bitterness

of which he spoke should draw him in a contrary direction. As Paul says, (2 Corinthi-

ans 5:14, and Philippians 1:23,) that he was constrained by a zeal of God, so also

the Prophet signifies that he was constrained by the secret instinct of the Spirit, so

that he did not act from human motives, nor yet obey the wishes of his own mind,

nor follow his own individual will, but was only intent on rendering obedience to God.

In this sense, then, he says, that the hand of God was strong upon him Otherwise it

might be objected --- why did he not fall away when he was so oppressed with grief,

and anxiety so overwhelmed his spirit? he replies, the hand of God was strong and

prevailed, since otherwise he would have failed a hundred times, had he not been

supported by the power of God. And thus we see that there was some repugnance

in the Prophet, since as man he was affected with sorrow, but the power of the Holy

Spirit ruled over him, so that he denied himself and all his human affections.

Ezekiel 3:15

15. Then I came to them of the captivity at Telabib, that dwelt by the river of

Chebar, and I sat where they sat, and remained there astonished among them seven

days.

15. Et veni ad transmigrationem 73 in Thelabib: sedebant 74 autem prope flumen

Chebar: illic ipsi sedebant; et sedi etiam illic septem diebus, obstupescens 75 in

medio ipsorum.

Now he says, that he had returned to his own people, not that he had ever re-

moved from them, but had been drawn by the vision from the intercourse with men.

For God revealed himself to him on the bank of the river Chebar, but he was soli-

tary: and that this was done by vision, is by no means doubtful, since he was always

among his own people. How then does he say, that he is now returned? Why, be-

cause the vision had vanished, and so he was entirely occupied with the other cap-

tives. What some affirm with subtlety, that he was like a monk, is frivolous: for they

say, that he abhorred the wickedness of the people, and, that he might not contract

any stain of impurity, had sought solitude: but this is not probable. Without doubt.,

the Prophet means that he returned to his former mode of life from the time when

he heard God speaking and saw the vision. He then says --- I sat seven days in some

way absorbed in either admiration or sorrow, for {,}שמםshemew, signifies ``to* be

desolate,'' ``to* be astonished,'' ``to* wonder.'' But as to the Prophet sitting quiet

and silent for seven days,* there is little doubt but that in this way God prepared

him for beginning to speak afterwards to the greater surprise of the whole people.

Nor ought it to seem absurd that he was dumb although sent by God:: for this did

73That is, to the captives. — Calvin. 74Literally, the passing over of those sitting — Calvin. 75Or, desolate — Calvin.

JOHN CALVIN

not occur through any negligence or delay which can be accounted a fault, but the

office of teaching had been so imposed that he was not yet instructed by any fixed

commands; as if any one were chosen ambassador either by a king or a senate,

and were afterwards furnished with his instructions, so the Prophet was called to the

prophetic office., but knew not yet what he was to say. He had indeed eaten the

roll, but God had not yet suggested whence he ought to begin, nor how he ought to

temper his doctrine. Hence Ezekiel had not yet been drawn forth: therefore he says,

that he sat with either great stupor or great desolation, as they say. For his very ap-

pearance would rouse the attention of men, that they should enquire the meaning

of this unusual sorrow. Whatever it was, we see that this silence was a preparation

for the discharge of his duty with greater fruit and efficacy, since his speech ought

afterwards to be received with greater reverence when he had been silent for seven

days

Then he says, I came to the exiles who sat in Thelabib I willingly accord with the

opinion of those who take this for the name of a place, and ancient interpreters even

have left these two words. Their Septuagint version has {μετέωρον}, as if it meant

``lofty.'' {,}תללthelel, signifies to elevate, but it ought to be {,}תלולthelol, if the

Prophet meant that he was exalted, but this is not suitable, since he rather asserts

that he was like the rest of mankind after the vision was withdrawn. Some render it

``skillful,'' but I am not aware of their reason: but as I have already said, their opinion

is probable, who suppose it the proper name of a place. Jerome translates, ``a*

heap of fruit,'' and not badly; for this was probably the origin of the place's name,

as cities and villages and mountains often receive their name from their situation

and other circumstances; so also this place was called Thelabib. For {,}תלthel,*

signifies ``a heap,'' and {,}אביבabib, means a ``stalk,'' or ``straw of corn,'' and it

may, therefore, be that the place was called Thelabib on account of its fertility, since

the harvest there is very plentiful. But this is of no great moment. What we have

mentioned must be especially remembered, that the Prophet was beheld in that sad

and sorrowful countenance, and was silent for seven days

Ezekiel 3:16-17

16. And it came to pass at the end of seven days, that the word of the LORD came

unto me, saying,

16. Et accidit a fine septem dierum 76 factus 77 sermo Iehovae ad me, dicendo.

17. Son of man, I have made thee a watchman unto the house of Israel: therefore

hear the word at my mouth, and give them warning from me.

17. Fili hominis, speculatorem posui 78 to domui Israel: audies ergo ex ore meo

sermones, et admonebis illos ex me.

Now the Prophet shows more clearly why he continued in silence for seven days,

because, indeed, he had been appointed a teacher, but the time had not fully arrived

in which he was to utter the commands of God. He waited, therefore until he should

receive a distinct message. Hence he says, at the end of seven days I received a

76That is, "after seven days." — Calvin. 77Happened or occurred, for the same word is variously repeated. — Calvin. 78Or. appointed. — Calvin.

EZEKIEL

word from the Lord Whence we gather, that he had been chosen before, and that the

burden of an embassy was imposed upon him: meanwhile he stood, as it were, in

suspense, because he did not distinctly understand what he was to say, and where

he ought to begin. Hence it appears, that God acts by degrees towards his servants,

so that he claims them for his own, then he shows them generally what duties and

labors they have to discharge, and at length he sends them forth to the performance

of their work, and the execution of their office. This we see was done in the case of

our Prophet. For first he learned that he was chosen by God, afterwards he was ad-

monished generally to behave himself courageously, and not to yield to any threats

or terrors: at length God explained to him what commands he wished him to bear

to the people. As yet God seems to speak but generally, but it is as if he announced

that the time had come when the Prophet must gird himself to his work: hence he

says, Son of man I have appointed thee a watchman of the house of Israel

What Ezekiel heard belongs to all teachers of the Church, namely, that they are

Divinely appointed and placed as on watch-towers, that they may keep watch for

the common safety of all. It was the duty of those who have been appointed from

the beginning ministers of the heavenly doctrine to be watchmen. And would that

in the Papacy, as this name has been imposed on idols, dumb and blind and deaf,

those who with swelling cheeks call themselves Bishops, had been admonished of

their vocation. For we know that the word Bishop means the same as watchman.

But when they were boasting themselves to be bishops, they were drowned in the

darkness of gross ignorance: then also they were buried in their pleasure, as well

as in sloth, for there is no more intelligence in these animals than in oxen or asses.

Asses and oxen do spend their labor for the advantage of man, but these are not

only destitute of all judgment and reason, but are altogether useless. But what I

have said is to be remembered, when God chooses Prophets, that they are placed,

as it were, on watch-towers, that they may keep watch for the safety of the whole

Church. This ought now to have its force, that pastors may acknowledge themselves

placed in stations whence they may be watchful: and this, indeed, is one point. Now

this cannot be done unless they are endued with superior gifts and prevail in the

grace of the Spirit above the commonalty. Nor is it sufficient that pastors should

live as private men, but they ought to wait longer, as if they were placed on a lofty

watchtower, which demands both diligence and a power of observation: this is a

second point.

It is now added, thou shalt hear words from my mouth, and shalt announce them

to the people from me. Here a general rule is prescribed to all Prophets and pastors of

the Church, namely, that they should hear the word from the mouth of God: by which

particle God wishes to exclude whatever men fabricate or invent for themselves. For

it is evident, when God claimed to himself the right of speaking that he orders all men

to be silent and not to offer anything of their own, and then, when he orders them

to hear the word from his mouth, that he puts a bridle upon them that they should

neither invent anything, nor hanker after their own devices, nor dare to conceive

either more or less than the word: and, lastly, we see that whatever men offer of

their ownselves, is here abolished, when God alone wishes to be heard, for he does

JOHN CALVIN

not mingle himself here with others as in a crowd, as if he wished to be heard only in

part. He assumes to himself, therefore, what we ought to attribute to his supreme

command over all things, namely, that we should hang upon his lips. But if this

was said to Ezekiel, how is it that men of no authority now dare to spread abroad

their own fictions, as we see done in the Papacy? for what. is such a religion but

a confused jumble of the numberless fictions of men? dray have heaped together,

from many brains, an immense chaos of errors; 'for they wish us to adore as the

oracles of God whatever foolish men have imagined. But who among them will boast

himself superior to Ezekiel? nay, if they were all put together will they dare to assert

that they can be compared with him alone? And if they dare, who will admit their

arrogance? We see then, that Ezekiel with the other Prophets is reined in, that he

should not say anything but what he has heard from God's mouth.

Now it follows, thou shalt admonish them from me The word which the Prophet

uses, signifies as well to admonish as to caution. There is no doubt that he means

those admonitions by which men are roused to caution, lest they should perish

through any error or thoughtlessness. Hence after God had subjected the Prophet to

himself, and commanded him to be a disciple, he appointed him a teacher, because

hearing was not sufficient, unless he who had been called to rule the Church should

deliver out of his hand what he had received from God. God therefore commands his

Prophet to speak, after he had ordered him to hear. But he adds, from me, that the

people may understand that God alone is the author of instruction. False teachers,

indeed, proudly assume the name of God, as we see in the Papacy that this axiom

sounds through it, that the Church is ruled by the Holy Spirit immediately, and there-

fore that it cannot err: but these two things are to be read conjointly, namely, that

he who is appointed a teacher should hear God speaking, and afterwards should

admonish in the name of God himself, that is, should profess that he is the minister

and witness of God, so that his teaching should not be thought his own. For those

who affect the praise of ability, or learning, or eloquence, often obscure the name of

God, and therefore although they professed that they had their teaching from God,

yet afterwards they speak from themselves: that is, they puff themselves up with

vain ostentation, so that the majesty of God does not appear, nor the efficacy of

the Spirit in that profane method of teaching. Hence God afterwards imposed a law

upon his Prophet, that he should utter nothing but what he had heard: now he adds

another clause: that he should admonish the people; but he must admonish them

not from himself, but must always have in his mouth that sacred name of God, and

show that he is in reality sent from him. For after this manner spake Moses, What

am I and my brother Aaron? (Numbers 16:11.) Here we see that Moses spake from

God; that is, professed himself to be God's minister, when he bore witness that he

was nothing, that he assumed nothing to himself, and acted in nothing by his own

peculiar counsel or motion.

PRAYER.

Grant, Almighty God, since thou condescendest to interest thyself in our salva-

tion, and stirrest up thy servants to be to us instead of eyes, that we may know thy

watchfulness over us lest we perish, --- grant, I pray thee, that we may be so roused

EZEKIEL

by the holy admonitions which flow from thee through their ministry and service,

that if we have turned aside from the right way we may speedily return to it, and so

go forward in our course, and be endued with such perseverance, that we may at

length arrive at the fruition of that blessed rest, which has been obtained for us by

the blood of thy Son. Amen.

Lecture Tenth.

Ezekiel 3:18

18. When I say unto the wicked, Thou shalt surely die; and thou givest him not

warning, nor speakest to warn the wicked from his wicked way, to save his life; the

same wicked man shall die in his iniquity; but his blood will I require at thine hand.

18. Cum dixero impio, morte morieris, et non admonueris ipsum, et non locutus

fueris ad eum, admonendum impium a via sua impia, ad vivificandum ipsum: impius

ipsc in iniquitate sua morietur: sanguinem vero ejus e manu tua requiram.

The Prophet is now taught how difficult and dangerous an office he has now to

undertake. God had previously laid it down as a law that he should utter nothing of

himself: now he adds, that, the watchman is so set over the people that he must

render an account of the diligence with which he goes through his watches. It is just

as if it had been said that souls were committed to his care and fidelity, so that if they

should perish he must undergo punishment before God. But it is better to explain

the words --- if when I say to the impious, ``Thou shalt surely die,'' and thou dost

not admonish him, and he perish, then from thee will I require his blood In the first

place, God confirms what we saw yesterday, that it is not. permitted to any mortal

to condemn or absolve at his own discretion. When, therefore, God sends forth his

servants, he does not resign that power, for still the supreme authority remains with

himself: because there is one lawgiver, as James says, who can save and destroy.

(James 4:12; Ezekiel 13:19.) And elsewhere Ezekiel reproves the false prophets,

because they keep alive the souls which were dying, and slay the souls not devoted

to death. For we know that proud men always tyrannize over the conscience when

they take upon themselves the prophetic name, and substitute themselves in the

place of God, as their practice is in the Papacy. For the Pope indeed pretends that

he does nothing in his own proper name, but meanwhile he claims the prerogative

of God, and sits in the temple as an idol, because nothing is more peculiar to God

than ruling our minds with celestial doctrine; but the Papists themselves heap on

their own comments, and so it comes to pass that they miserably distort and drown

their own consciences even to utter destruction. They enact laws according to their

pleasure, then they always add the condition, that they must be kept under pain of

eternal damnation, or of mortal sin, as they say. This place, then, must be diligently

marked, where God claims to himself alone the power and right of condemning: if,

says he, when I say to the impious. From this we infer, that all those are sacrilegious

who bind consciences with their own laws, decrees, and enactments, enforcing one

thing and forbidding another, because they take away from God what here he wishes

to be assigned to him, for it is his office alone to pronounce sentence, for Prophets

are only his heralds.

Meanwhile those fanatics are to be rejected, who, under pretext of this place,

JOHN CALVIN

wish to give license to sin, and assert there is no difference between good and evil,

because it is not our duty to condemn. For, properly speaking, we do not assume

anything to ourselves when we recite what has proceeded from the mouth of God.

God condemns adulterers, thieves, drunkards, murderers, enviers, slanderers, op-

pressors: if one inveigh against an adulterer, another a thief, a third a drunkard,

shall we say that they take upon themselves more than they ought? By no means,

because they do not pronounce of themselves as we have said, but God has said

it, and they are but witnesses and messengers of his sentence. Yet this modera-

tion must be maintained, not to condemn any one through moroseness, since many

immediately abominate whatever displeases them, and cannot be induced to use

diligent inquiry. Inquiry, therefore, should precede our sentences; but when God

has spoken, then we must follow the rule which was given to the Prophet, if thou

hast not admonished him, and spoken for his admonition Here the character which

was imposed upon Ezekiel is referred to: for the same duty does not devolve upon

private individuals who do not bear the prophetic name. For we must remark that

this is not a general declaration which concerns all men at large, but it concerns a

Prophet who had already been called to be a watchman: for unless those who sustain

such a burden admonish mankind, no excuse remains for them but the necessity of

sending an account to God for those who are lost. And the repetition shows that this

ought not to be done as a matter of course, but that Prophets ought to be anxious

and even zealous in recalling sinners. This clause was clear enough: if thou dost not

admonish the wicked after I have spoken: but it is added, and hast not spoken for

his admonition This sentence seems to be repeated in vain, but God signifies that.

unless the Prophet admonishes sinners, he is not absolved, because he spoke once

in passing and uttered but a single word. We should remember that sinners ought

to be continually reproved that they may return to the right way. And this is the

tendency of Paul's doctrine to Timothy:

``be instant in season and out of season.'' (2 Timothy 4:2.)

For if it had been sufficient to reprove sinners mildly, and afterwards to spare

them, Paul would have been content with that courtesy, but he says, we must be

urgent on every occasion. The minister of the Church then must not cease to repeat

these admonitions, as Paul says elsewhere to the Philippians ---

``I am not weary of repeating the same things to you.''

(Philippians 3:18.)

And we know what he professes in the Acts. (Acts 20:31.) I have not ceased day

and night, publicly and privately, to admonish each of you. That perseverance then

which Paul shows that he used is here enjoined on all the Prophets and servants of

God.

He says, to urge him to turn from his evil way, that is, to be cautious; as it was said

yesterday, {,}זהרzeher, means to be cautious; here it is taken actively --- unless thou

hast spoken, that thou mayest teach him to be cautious, or to return from his evil

way Here it may be asked, why does God touch only on one side of the teaching, and

omit the chief point? For why was the law given? and why were Prophets called forth,

unless to collect the people for God? Here we must exercise the obedience of faith,

EZEKIEL

since we know that God regards nothing as more important than uniting miserable

men in the hope of eternal life. This is the chief end of the law and the gospel, that

men being reconciled to God, may worship him as a Father. Chastisements, threats,

and terrors follow afterwards, of which now there is only the mention; but we must

consider the condition of the people, as we have already seen it; for at that time

the prevalence of impiety, and contempt of God, and of all kinds of wickedness, was

so great, that the Prophet could not address the people mildly and softly. Since,

indeed, that passage of Paul must be remembered, (1 Corinthians 4:21,) what will

ye? how shall I come to you? with a rod, or in the spirit of mildness? When he gives

the Corinthians the choice, whether they wish him to come in a spirit of tenderness,

or armed with a rod for their chastisement --- and why? For when they were self-

satisfied with their sins, Paul could not, according to his custom, treat them as sons,

nor deal freely with them, but he was compelled to assume, as it were, another

character, and to use pure austerity and rigor. Such, then, were the Israelites, and

hence we cannot feel surprise that God should lay aside his pity, his promises of

favor, and whatever is sweet and pleasant to men; for they were not in a fit state

to hear the paternal voice of God, unless previously subdued; and this could not be

done without violence, because of their exceeding perverseness.

Hence we must remark, that the more displeasing the Prophets' embassy, the

greater need they had of excitements; because, if the grace of God only is to be

set before a people, and the hope of eternal life to be held out to them, since there

is nothing in such teaching which greatly offends them, or embitters their feelings,

hence it is easy to offer freely messages of this kind. But when men are to be sum-

moned, or rather dragged, to the tribunal of God, when they are to be frightened by

the fear of eternal death, when the minister, in the armory of God, as Paul says, (2

Corinthians 10:5-7,) brings his vengeance before mankind, because offense is thus

stirred up, and this sometimes instigates men to fury, because, they cannot bear

thus to be pressed home with the word of God; hence it is necessary that Prophets

themselves should be animated, lest they fail, or even hesitate in their duty. Now,

therefore, we understand why God speaks only of his own threats and terrors, for he

mingles no taste of pity, because, in truth, the Israelites were not capable of profiting

by any mildness, so that the Prophet would never have dared to discharge his duty

so courageously unless this threat had been added. In other places we shall see the

Prophet as God's ambassador, for reconciling the miserable exiles to God; for he will

bring forward many testimonies concerning the reign of Christ, and the restoration

of the Church, and will herald the mercy and pardon of God; but before he can ut-

ter any message of grace, he must himself contend with the extreme obstinacy of

the people. Hence it is, therefore, that God only can say, that the impious must be

admonished, that they may return from their impiety

It is added, to give them life; and this may seem absurd, because all hope of

repentance was taken away beforehand; they are a rebellious house and a bitter one,

thou wilt not profit them. (Ezekiel 2:5, 6, 8.) But it now seems that the fruit of his

labor is promised, when mention is made of the life of those who, when admonished,

shall repent. But in the first place we must remember, that some individuals always

JOHN CALVIN

are curable, even if the whole body of the people appears desperate. For God, when

he previously said that all the Israelites were rebellious and intractable, referred to

the body at large, but as he is accustomed to preserve some small seed, there were a

few remaining in that people who might be converted by the Prophet's labor. This is

one point. Besides, we must remember, even if no success from labor appears, yet it

ought to satisfy us, just as if we had succeeded better and according to our wishes.

For example, suppose our duty to be with the impious multitude, where-ever we

turn our eyes contempt of God meets us, and even such wickedness, that we seem

to lose all our pains. But yet, whilst the sin of the people affords us only materials for

despair, we ought, nevertheless, to pursue our course, just as if the seed sown were

producing fruit. Although, therefore, Ezekiel had heard from God's mouth that the

people would be rebellious, yet he ought to spend his labors for God quite as much

as if he either perceived or hoped for some good result. In the meantime, what I

have touched upon must be borne in mind, namely, that God always has some seed

as a remnant, although the people as a whole may be lapsed into impiety.

It is now added, the impious man shall die in his impiety, but I will require his

blood at thy hand. God here says, that he had called his servant under this con-

dition, that he must render an account if any one perished through his fault. This

place, although I have lately touched upon the subject, shows how dangerous an of-

fice those sustain who are called to the duty of teaching. Nothing is more precious to

God than souls which he has created after his own image, and of which he is both the

Redeemer and Father. Since, therefore, our souls and their salvation are so dear to

God, hence we infer, how anxiously Prophets and all pastors ought to discharge their

duties; for it is just as if God were to commit souls to their care, under this condition

of rendering an account of each. Nor is it sufficient to admonish one and another,

for unless they had endeavored to recall all from destruction to life and salvation,

we hear what God here pronounces. Hence, also, Paul uses this expression, woe is

me if I preach not the gospel, for a necessity is laid upon me. (1 Corinthians 9:16.)

In fine, that the Prophet may be roused to undertake his office, God here announces

that certain penalties hang over him, unless he diligently endeavor to recall all wan-

derers into the way of salvation. But, because men think that their ignorance will

prove a sufficient defense, this cavil is removed, because God says they shall perish,

although they were not admonished. This exception is added advisedly, that men

may not flatter themselves, and throw the blame upon their pastors, if they perish

in error. Although, therefore, any one has not been admonished, yet he shall die,

and although the pastor shall render an account of his negligence, and shall spare

himself while doing so, yet he shall have no excuse before God. Now we perceive

that negligence in Prophets and pastors is allied to perfidy, when they knowingly and

willingly permit souls to perish through their own silence: meanwhile, it is not sur-

prising if God adjudges to death those who are not admonished: for their conscience

is a sufficient accuser, and however they may now defend their error and ignorance,

it is certain that they perish of their own accord. Afterwards it follows ---

Ezekiel 3:19

19. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his

EZEKIEL

wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

19. Et tu si (quod st) admonueris impium et non fuerit conversus ab impietate

sua, a via sua impia, ipse in sua iniquitate morietur: tu vero animam tuam liberasti.

The Prophet is here taught how usefully he will lay out his labor, although he

should appear to fail, for he ought to be satisfied with this alone, that God approves

his efforts. Although, therefore, those who were to be brought back by holy exhor-

tations remain obstinate, yet God's servants ought not, through fastidiousness, to

throw up their commission as if it were useless, for they free their own souls. It has

been formerly said, that a necessity was imposed upon them, but if they are dumb

dogs the destruction of souls will be imputed to them, but when they have executed

their duty and satisfied the Almighty, ought not it to suffice them to be absolved in

his opinion? We see then, that the Prophet was animated by this consolation, lest

he should be weary of admonishing abandoned and obstinate men, because, if they

were not profited by his teaching, yet its fruit should return to himself. That expres-

sion of Christ's is well known, ``Into whatsoever house ye enter, salute it: if the

house be unworthy, your blessing shall return to yourselves.'' (Matthew 10:12, 13;

Luke 10:5, 6.) So also when the Prophets anxiously desired to reclaim the wandering

sheep and to collect them within the fold, if they experienced such petulance that

their labor did not profit them, yet their usefulness shall return to themselves. Now

we understand the counsel of God in these words, Thou, therefore, hast freed thy

soul. Here he does not put impiety only, but impious way, for the sake of explana-

tion: unless any one had rather distinguish that impiety is the interior wickedness of

the heart, but an impious way is the outward life and comprehends all actions, which

is perhaps more probable, although there is no reason to object to add impious way

as an explanation after the mention of impiety. Now it follows ---

Ezekiel 3:20

20. Again, When a righteous man doth turn from his righteousness, and commit

iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not

given him warning, he shall die in his sin, and his righteousness which he hath done

shall not be remembered; but his blood will I require at thine hand.

20. Et si justus aversus fuerit a justitia sua, et fecerit iniquitatem, et posuero

offendiculum coram facie ejus, 79 ipse morietur; quia non admonueris, in scelere

suo morietur, et in memoriam non venient justitiae ejus, quia (quas) fecit, sanguinem

vero ejus e manu tua requiram.

Here God adds another part of duty which is incumbent on all Prophets. For they

are first sent to bring back into the way those who had been alienated from God, then

to retain those who are already within the flock, and to lead those onward to the goal

who have already entered upon the course. We see, therefore, that Prophets ought

to be occupied with both duties, so that they may not only recall to their obedience

to God those who wander after their own lusts, but also confirm those who are, of

their own accord, teachable already, and encourage them to persevere, and prevent

them from failing away. Hence, after God has spoken concerning the correction of

sinners who had strayed, he now adds another member. If, says he, the righteous

79Or, "and then I shall put a stumblingblock before his face." — Calvin.

JOHN CALVIN

man be turned aside from his righteousness, and thou hast not admonished him,

he shall ate, and I will require his blood at thy hand Where in effect God signifies,

that Prophets are guilty, not only if they do not exhort those who have withdrawn

from the right way to retrace their steps, but also if they do not retain within their

duty those who have already entered upon the right course. We must then have two

objects in view, to recall those who have fallen into various errors, and to take care

that those within the fold should not fall away, but be strengthened in perseverance.

Hence it is now added, If the righteous shall turn aside, he indeed shall die, but his

blood will I require

Here it may be asked, how can the just turn aside, since there is no righteousness

without the spirit of regeneration But the seed of the Spirit is incorruptible, (1 Peter

1:23,) nor can it ever happen that his grace is utterly extinguished; for the Spirit, is

the earnest and seal of our adoption, for God's adoption is without repentance, as

Paul says. (Romans 11:29.) Hence it may seem absurd to say, that the just recedes

and turns aside from the right way. That passage of John is well known --- if they

had been of us, they had remained with us, (1 John 2:19,) but because they have

departed, that falling away proves sufficiently that they were never ours. But we

must here mark, that righteousness is here called so:, which has only the outward

appearance and not the root: for when once the spirit of regeneration begins to

flourish, as I have said, it remains perpetually. And we shall sometimes see men

borne along with a wonderful ardor of zeal for the worship of God, and to be urged

to promote his glory beyond even the very best men; indeed we shall see this, but,

says Paul, God knows those who are his own. (2 Timothy 2:19.) Hence it is not

wonderful that God under the name of righteousness here commends virtues which

deserve praise before men, even if they do not spring from a pure fountain. Thus we

see it. often happens that the righteous are alienated, and turn aside from the right

way. This passage, then, ought to stir us up to seek from God continually a spirit

of perseverance, because such is our propensity to sin, that we immediately flow

in different directions like water, unless God strengthen us. When therefore we see

the righteous themselves depart from the way, let us lead and become sure of the

constancy of our own faith, only let our confidence be founded on the help of the Holy

Spirit and not in ourselves. In the meantime, we see that Christ did not pronounce

this passage in vain: Happy are those who persevere unto the end, (Matthew 24:13,)

because many fall away in the midst of their course, or reversing their steps, turn

their backs upon God.

Now we must carefully remark what follows, his righteousness shall not be remem-

bered, because some desire to bargain with God, so that if for a time they enter upon

the pursuit of piety, that may be taken into account and avail in their favor. But we

hear what God pronounces, all their righteousness shall not be remembered in the

case of backsliders There is no encouragement to flatter ourselves into sloth and

security, when God shows that unless we continue to the end, even the goal of our

career, whatever else we attain unto, it is useless. He says, as clearly as words will

express it, if he shall fall away, or recede, or turn aside from his righteousness and

shall commit iniquity We must mark this diligently, because we know that the very

EZEKIEL

best men often fall away; but here a falling away is intended, where any one casts

himself headlong on impiety: hence to commit iniquity is to give oneself up entirely

to impiety; as when John says, that those who are born again of the Spirit of God do

not commit sin, (1 John 3:9,) he means, are not addicted to sin, even if as yet they

dwell among many infirmities and failings: as also Paul says, that sin dwells in us,

but does not reign. (Romans 6:12.) Hence to commit sin is to give oneself up to sin.

But God says, I will place, or for placing, or if I shall have placed, a stumblingblock

before his face Punishment is here called a stumblingblock, when God demonstrates

his vengeance against apostates. Although a stumblingblock may also be called ac-

tual admonition, as the phrase is; but because that is too far-fetched, I receive it

simply, if the righteous shall have turned aside: but I shall have rendered the reward

which he deserved, he shall die, because thou hast not admonished him: in his un-

righteousness shall he die: thus I point it off, for interpreters seem to me improperly

to have mingled together --- he shall die, and --- he shall die in his iniquity. Now that

threat which we have seen is repeated, namely, that all prophets who have deserted

their office are guilty before God, because their sloth differs little from perfidy: for

God considered them worthy of the greatest honor, since he committed souls to

them, which, as we have said, he esteems so dear and precious. But if they reject

this trust committed to them, we see that they not only act injuriously to man, but

are also ungrateful to God; and their sluggishness is not only united with perfidy,

but also with sacrilege, because they permit Satan to snatch from God what was his

own. Just as if any watchman should desert his post and betray it to the enemy;

because when they see some wander and others desert, it is clear that this does

not arise from ignorance, as we have said, but to the snares of Satan and lust are

those exposed whom Christ has redeemed with his blood: hence as we have said,

this their treachery is without excuse.

PRAYER,

O Almighty God, grant, that as thou dost appoint the ministers of thy doctrine,

whom thou dost raise up, watchmen over us on this condition, that they be vigilant

for our safety, --- grant that we also may be attentive to their instructions, and avoid

a double destruction through our own fault, by error and obstinacy; but if we should

happen to wander, may we be wise again immediately we are blamed, and so return

into the right way, as never to desert it again, but persevere unto the end, that

we may at length enjoy that eternal blessedness which is laid up for us in heaven,

through Christ our Lord. Amen.

Lecture Eleventh.

Ezekiel 3:21

21. Nevertheless, if thou warn the righteous man, that the righteous sin not, and

he doth not sin, he shall surely live, because he is warned; also thou hast delivered

thy soul.

21. Et tu si ipsum admonueris nempe justum ne peccet justus, et ipse non pec-

caverit, vivendo vivet, quia admonitus fuit: tu vero animam tuam liberasti.

We saw in our last lecture that the office of pastors is twofold, that they collect the

dispersed sheep, and retain within the fold those whom they had gathered together.

JOHN CALVIN

For as man's nature is inclined to many failures, it often happens that those who have

been gathered into God's sheepfold are dispersed hither and thither, through their

own infirmity, unless they are strengthened. For this reason constant admonitions

are necessary; and hence God asserts that those pastors will be guilty, if though their

negligence the righteous fall away. He now pursues the same sentiment, but adds

another clause --- but if the righteous is admonished the shepherd is guiltless The

whole meaning is this, because Ezekiel had been called to the office of teaching,

he ought to be intent in recalling into the way those who have erred, and also in

retaining others. In the meanwhile we must observe, that those who seem to have

entered on the right way are daily subject to error, unless God retains them by his

servants, and urges them to go forward. Now it follows ---

Ezekiel 3:22-23

22. And the hand of the LORD was there upon me; and he said unto me, Arise,

go forth into the plain, and I will there talk with thee.

22. Et fuit super me illic marius Iehovae et dixit mihi, surge et egredere in plani-

ciem, et illic loquar tecum.

23. Then I arose, and went forth into the plain: and, behold, the glory of the LORD

stood there, as the glory which I saw by the river of Chebar: and I fell on my face.

23. Et surrexi, et egressus sum in planiciem: et ecce illic gloria Iehovae stetit stans

sicuti gloria quam conspexeram super flumen Chebar: et cecidi in faciem meam.

God seems in some way to play with his Prophet, when he sends him about, and

apparently changes his plan. For the duty of teaching was previously imposed upon

the holy man, but now he is commanded to go abroad, and afterwards God orders

him to shut himself up at home. Hence this variety seems like a change of plan,

when God first commands his servant to speak, and afterwards to be silent. But

it is by no means doubtful that, by this method, the authority of the Prophet was

confirmed, when God evidently governed his tongue, whether for speech or silence.

For although he was created a teacher, yet he restrained himself till God should

suggest what he was to say. Afterwards he was ordered to be silent, and obeyed God;

then when God dictated words, and commanded him to go forth in public, he began

to discharge his office. Now, if he had begun to speak directly upon his appointment,

too great levity might be objected against him; but when he showed his alacrity, and

yet remained silent during God's pleasure, greater weight was added to his teaching.

Now we understand to what purpose the hand of God was upon him By the hand

of God his power is understood; for that exposition is cold, as I have before observed,

which interprets the hand of God as the prophetic office. He perceives, then, that

he was impelled by the secret virtue of God. Lastly, the hand of God is nothing

else but the agitation of the Spirit, since the Prophet felt that he was not carried

forward by human power, or by any arbitrary impulse, tie says, therefore, the hand

of Jehovah was upon me, and he said to me arise, and go forth to the plain, that I

may speak there with thee. Ezekiel could not but suppose that he was led forth to

proclaim immediately God's commands to the people. But in this opinion he was

mistaken, because, as we shall see, he was brought forth into the midst that he

should immediately shut himself up at home. But before he says this, he says that

EZEKIEL

he went forth We see hove submissive he was whenever God sent him. And this is

worthy of notice, because unless God's calling please us, and our sense approve 80

it, we fly back, or at least put it off. But the Prophet had a just excuse, according to

human judgment, for turning his back with some color of reason; for God had often

addressed him already, and as yet without fruit. But now, although he is hitherto held

in suspense, yet God does not pronounce what he wishes him to do; yet he goes out

into the plain, because God commanded him. We are taught by this example, even

if the result of things is hidden from us, that as soon as God issues any command,

we must obey, even if our senses refuse, yet we ought so to obey him as to follow

whenever he calls, even if our doing it seems not only in vain, but ridiculous. But

God did not address him in vain when he appeared in his glory, for the appearance

of the glory of God ought to satisfy a holy man, although all other things should fail.

He saw the glory of God, as it were, near the river Chebar; whence we gather, that.

the vision was not fixed to any definite place. God, therefore, appeared once above

the bank of the river to his servant, and then in the plain. As to his saying he fell

on his face, I have previously explained what he means. It must necessarily happen

that the faithful, who are impressed with a serious fear of God, should dread his

appearance. The impious, also, are compelled to fear God, but afterwards they grow

hardened, and although they are rendered almost lifeless, the stupor which follows

extinguishes all sensation. But the fear which the faithful feel from the appearance

of God is joined with reverence. Thus also Ezekiel fell on his face, so as not to rise

again until the Spirit raised him up, as it follows afterwards.

Ezekiel 3:24

24. Then the spirit entered into me, and set me upon my feet, and spake with

me, and said unto me, Go, shut thyself within thine house.

24. Et venit in me spiritus, et statuit me supra pedes meos, et locutus est mecum,

et dixit mihi, Vade occludere in medio domus tuae. 81

Here Ezekiel confirms what I have said: whenever the faithful are frightened at

the sight of God's glory, they cannot collect their mind unless the Lord prop them

up by his strength. But this state was peculiar to the Prophet, because he ought to

acknowledge himself, as it were, dead when he felt the Spirit of God living and flour-

ishing in his mind. Therefore this tends to confirm him, because the Spirit restored

him from a state of death to life: therefore he says, the Spirit came In fine, as the soul

gives life to the man, so the Spirit of God is a supernatural life in man. We live after

the manner of men, because a virtue is implanted in our soul which has faculties of

its own. For in the soul is the seat of intelligence, and the will, and the sensations,

and it diffuses its vigor through all the members. But the life which souls breathe

into bodies is only earthly, but the Spirit of God gives life supernaturally. And this

distinction must be held, because profane men boast only in outward appearances,

as they call it --- that is, in outward splendor, which is nothing else but a mask: and

so with all their might they celebrate free-will and our natural faculties, because they

have never tasted what that supernatural life is which is here mentioned. Ezekiel

80Calvin's Latin — "Quia nisi nobis arrideat Dei vocatio, et sensus noster subscribat." The French is — Pource que si la vocation de Dieu ne nons vient a gre, et que nostre sens l'approuve.

81That is, "within thy house." — Calvin.

JOHN CALVIN

indeed was filled with the Spirit of God after a peculiar manner, that he might be fit

to undertake the prophetic office, but this is common to the faithful for their spiritual

life.

He says next, that he was placed upon his feet, because he was lying prostrate,

nor could he, as I have said, raise a finger, unless he had been raised by divine power.

Afterwards he relates the command of God, which appears to be absurd. For why

did God appoint Ezekiel a Prophet unless that he should apply himself to the office of

teaching? But now he orders him not only to rest, but even to he concealed at home.

He uses the word ``concealed'' as if he had said, remain at home as a captive. If

he had been a private man, he had enjoyed a free passage out, but now since God

enjoins upon him the prophetic office, he is held captive. But all this is opposed to his

mission. But first, God wished to prove the obedience of his servant; then he wished

specially to confirm his calling more and more, for this was no common confirmation,

because although the Prophet excelled in singular virtue, yet he did not leap into the

midst, but rested at home, and became a voluntary captive, because it so pleased

God. Hence the whole people might know that the Prophet did not proceed rashly,

or by any sudden impulse, because he was often mute by the command of God.

Afterwards it follows ---

Ezekiel 3:25-26

25. But thou, O son of man, behold, they shall put bands upon thee, and shall

bind thee with them, and thou shalt not go out among them:

25. Et nunc, Fili hominis, ecce posuerunt super to vincula, 82 et ligabunt to illis, 83 ideo non egredieris in medium ipsorum:

26. And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be

dumb, and shalt not be to them a reprover: for they are a rebellious house.

26. Et linguam tuam adhaerere faciam palato tuo, et obmutesces, et non eris illis

in virum coarguentem 84 quia domus rebellionis 85 sunt.

Now God explains the reason why he wishes the Prophet to cease for a time, and

to remain at home as if dumb. They have placed, said he, ropes upon thee with which

they may bind thee. The opinion of those who take the passage metaphorically is

not unsuitable, as if it had been said, the perverseness of the people hinders Ezekiel

in the discharge of his duty, just as if he had been bound with ropes.

To make this clearer, we may call to mind what Paul says to the Corinthians, (2

Corinthians 6:11,) namely, that he was held in bondage, because his teaching could

not find access to them, nor penetrate to their souls. ``Our mouth,'' says he, ``is

open towards you, O Corinthians! Our heart is enlarged towards you:'' that is, as far

as lieth in me, I am prepared faithfully to spend my labors upon you: but your bowels

are straitened. Since therefore men, by their own depravity, hinder the course of

doctrine, by reducing the servants of God to straits, it is quite consistent to represent

the malice of those who are not teachable to be like ropes by which faithful teachers

are bound, so that they cannot proceed freely in the course of their duty. If any one,

82{,{עבותיםgnebuthim, ``ropes,'' ``twisted and perplexed ropes.'' --- Calvin. 83That is, "with which they bind thee." — Calvin. 84"One who reproves;" — "Qui les repreuve;" — Fr. "vel Corripientem." — Calvin. 85Or, "of bitterness." — Calvin.

EZEKIEL

however, prefers taking what is here said strictly and literally, the sentence must thus

be understood, that the Israelites were not as yet prepared for instruction, because if

the Prophet shall utter God's commands immediately, they would be like the furious

who would lay hands upon him and bind him with ropes. This sense also is very

appropriate, and hence we may choose freely between them. But as to the general

purport, God's intention is by no means obscure, namely, that the Prophet ought not

to take it ill, if he be for a time apparently useless without obtaining either hearers

or fit disciples. We see then that this is said for the Prophet's comfort, that he should

not murmur or take it ill that God wishes him 'to remain shut up at home; because

the fit time had not yet come, as if it had been said --- ``If you hasten now, you will

approach furious men who will by and bye rush against you and bind you with ropes.

Because, therefore, you see them not yet prepared for learning, wait a while until I

prepare their ears for you, that they may attend to you; or at least, that they may be

rendered the more excuseless, I will send thee; and meanwhile, although they are

as yet perverse, yet they cannot rise violently against thee, but whether they will or

not, they shall be compelled to hear the commands which proceed from my mouth.''

And he afterwards confirms this at length, as we shall see.

But he now adds, I will fix thy tongue to thy palate --- or I will make thy tongue

adhere to thy palate --- so that thou shalt not be to them a reprover, because they are

a rebellious house What God ascribed to the Israelites he now transfers to himself. He

had said, They will bind thee with ropes: he now says, I will make thy tongue cleave to

thy palate But these two things are easily reconciled, because in truth the Israelites

rejected prophecies through their intemperance, and God thus deprived them of this

benefit, because he saw they were unworthy of it. But this place shows that it is a

sign of God's vengeance, when all prophecies cease, and opportunity for hearing is

taken away. For as God shines upon us by his instruction, and we have thereby a

certain pledge of his fatherly grace and favor, so also when instruction is removed,

it is just as if God hid his face, nay, even turned his back upon us. We must consider,

therefore, what is here said --- because the house of Israel was rebellious: hence the

Prophet was dumb, and refrained from teaching those impious ones. God therefore

desists, when he sees that he is dealing with the stupid and deaf; but. not on the first

occasion of their wearying him, because he rather contends with man's ingratitude,

and never ceases, as we see in Jeremiah, to rise in the morning, and to keep watch

even while it is yet night; (Jeremiah 7:2; Jeremiah 11:7; Jeremiah 35:14; Psalm 74:9;)

he never ceases to call to himself even those who are slow and sluggish, nay, even

the utterly rebellious: but at length, when he sees that he does not succeed by

long-suffering, he takes away his instruction, as we have said. And therefore the

Church complains that it is destitute of Prophets, and places that slaughter among

the extreme signs of God's anger: ``We do not see our signs, and Prophets do not

appear among us.'' In this way they understand that they are alienated from God,

and that no consolation remains to them, when God does not give them any taste of

his goodness by Prophets. The ungodly indeed wish this, because nothing is more

troublesome to them than to hear God continually exclaiming. Hence, as far as they

can, they seek hiding-places, and think nothing better for themselves than to be

JOHN CALVIN

torpid amidst their vices, and to be deaf to every voice of reproach; but yet nothing

is more destructive to them, because God offers himself as a physician who cures

our diseases, while he exhorts us to wisdom. But when he is silent, he deserts us

as if abandoned to de-st, ruction, and hence I said that nothing is more destructive

than when no reproach sounds in our ears, but we are sweetly flattered, because in

this way Satan deprives us of our senses, and this is his final poisoning, when he so

soothes us with his blandishments, that all reproach which may alarm our security

altogether ceases. Now it follows: ---

Ezekiel 3:27

27. But when I speak with thee, I will open thy mouth, and thou shalt say unto

them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth,

let him forbear: for they are a rebellious house.

27. Et quum locutus fuero, et aperuero os tuum: 86 tunc dices ad eos, sic dicit

Dominator Iehovah: qui audit audiat: et qui desistit desistat: quia domus rebellionis

sunt.

After a silence, God shows by what commands he wishes to instruct his servant,

namely, by such as would exasperate the people, as we have formerly seen. His em-

bassy therefore was hateful, since the Prophet begins with this insult --- ``If ye wish

to hear, hear; but if not, I am not concerned.'' Those who are sent as ambassadors

are usually ordered to try whether they can conciliate, by courteous and friendly

discourse, those with whom they have to deal. But God here follows a method com-

pletely the contrary. For what is the meaning of these words, He who hears, let him

hear: he who desists, let him, desist? namely, that the Israelites may understand

that the Prophet was sent to them, not because there was any hope of their becom-

ing wise again, since they had borne witness by experiments sufficiently numerous

that they were altogether desperate: but the Lord sends the Prophet, that he may

strike and wound them further, and at length inflict a deadly blow. Now, therefore,

we see that confirmed which the Prophet previously brought forward, that the office

of teaching was enjoined upon him, not because his labor would be useful and fruit-

ful with reference to the common people, but that he might inflame the Israelites to

madness, if they were unwilling to grow wise again, that he might break them if they

would not bend, and if they rejected him, that he should accuse them before God,

who would be their judge, and in the meanwhile the course of Prophetic teaching

would be free, however pertinaciously they might resist it. Now we understand the

intention of the Prophet. Hence also we collect what I have lately touched upon:

that God deals with the reprobate in various ways. Sometimes he makes it doubtful

whether they be curable, and destines Prophets for them, who should exhort them

to repentance. But when he sees them in their ingratitude burying all the light, then

he deprives them of all doctrine; afterwards it shines forth again: at length other

and denser darkness succeeds: therefore let us hasten, as long as the doctrine of

salvation shines upon us, lest God darken all our minds and senses, and deprive us

of that singular benefit, when the image of his paternal favor is engraven on us, as

86Thus I interpret it: verbally "I will open thy mouth," but I read in one context — "when I shall have spoken to thee, and shall have opened thy mouth." — Calvin.

EZEKIEL

we have said. Let us go on ---

Ezekiel 4

CHAPTER 4

Ezekiel 4:1-3

1. Thou also, son of man, take thee a tile, and lay it before thee, and pourtray

upon it the city, even Jerusalem:

1. Et tu, Fili hominis, sume tibi laterem, et pone ipsum coram facie tua, et pinge

super ipsum urbem, nempe Hierosolymam:

2. And lay siege against it, and build a fort against it, and cast a mount against

it; set the camp also against it, and set battering rams against it round about.

2. Et pone contra eam obsidionem, et extrue contra eam turrim, et funde ad-

versus eam aggerem, et pone adversus eam castra, et statue contra eam arietes in

circuitu.

3. Moreover take thou unto thee an iron pan, and set it for a wall of iron between

thee and the city: and set thy face against it, and it shall be besieged, and thou shalt

lay siege against it. This shall be a sign to the house of Israel.

3. Et tu sume tibi patenam vel sartaginem ferream, et pone illam murum ferreum

inter to et inter urbem: et obfirma faciem tuam adversus eam vel contra ex opposito,

et sit in obsidionem, et obsidebis eam. Hoe signum domui Israel.

Here God begins to speak more openly by means of his servant, and not to speak

only, but to signify by an outward symbol what he wishes to be uttered by his mouth.

Hence he orders the Prophet to paint Jerusalem on a brick Take therefore, he says,

a brick, and place it in thy sight: then paint on it a city, even Jerusalem This is one

command: then erect a tower against it. He describes the form of ancient warfare;

for then when they wished to besiege cities, they erected mounds from which they

filled up trenches: then they moved about wooden towers, so that they might collect

the soldiers into close bands, and they had other machines which are not now in use.

For fire-arms took away that ancient art of warfare. But God here Simply wishes the

picture of a city to be besieged by Ezekiel. Then he orders him to set up a pan

EZEKIEL

or iron plate, like a wall of iron This had been a childish spectacle, unless God had

commanded the Prophet to act so. And hence we infer, that sacraments cannot

be distinguished from empty shows, unless by the word of God. The authority of

God therefore is the mark of distinction, by which sacraments excel, and have their

weight and dignity, and whatever men mingle with them is frivolous. For this reason

we say that all the pomps of which the Papal religion is full are mere trifles. Why so?

because men have thought out whatever dazzles the eyes of the simple, without any

command of God.

But if any one now objects, that the water in baptism cannot penetrate as far

as the soul, so as to purge it of inward and hidden filth, we have this ready answer:

baptism ought not to be considered in its external aspect only, but its author must be

considered. Thus the whole worship under the law had nothing very different from

the ceremonies of the Gentiles. Thus the profane Gentiles also slew their victims,

and had whatever outward splendor could be desired: but that was entirely futile,

because God had not commanded it. On the other hand, nothing was useless among

the Jews. When they brought their victims, when the blood was sprinkled, when

they performed ablutions, God's command was added, and afterwards a promise:

and so these ceremonies were not without their use. We must therefore hold, that

sacraments at first sight appear trifling and of no moment, but their efficacy consists

in the command and promise of God. For if any one reads what Ezekiel here relates,

he would say that it, was child's play. He took a brick, he painted a city on it: it was

only a figment: then he had imaginary machines by which he besieged the city: why

boys do better than this: next he set up a plate of iron like a wall: this action is not

a whit more serious than the former. Thus profane men would not only despise, but

even carp at this symbol. But when God sends his Prophet, his authority should be

sufficient for us, which is a certain test for our decision, and cannot fail, as I have said.

First, he says, paint a city, namely Jerusalem: then lay siege to it, and move towards

it all warlike instruments: place even {,}כריםkerim, which some interpret ``leaders,''

but they are ``lambs,'' or ``rams,'' for the Hebrews metaphorically name those iron

machines by which walls are thrown down ``rams,'' as the Latins do. Some indeed

prefer the rendering ``leaders,'' but I do not approve of their opinion. At length he

says, this shall be a sign and on this clause we must dwell: for, as I already said, the

whole description may be thought useless, unless this testimony be added: indeed

the whole vision would be insipid by itself, unless the savor arose from this seasoning,

since God says, this should be a sign to the Israelites.

When God pronounces that the Prophet should do nothing in vain, this ought to

be sufficient to lead us to acquiesce in his word. If we then dispute according to

our sense, he will show that what seems foolish overcomes all the wisdom of the

world, as Paul says. (1 Corinthians 1:25.) For God sometimes works as if by means

of folly: that is, he has methods of action which are extraordinary, and by no means

in accordance with human judgment. But that this folly of God may excel all the

wisdom of the world, let this sentence occur to our minds, when it is here said, Let

this be for a sign to the house of Israel. For although the Israelites could shake their

heads, and put out their tongues, and treat the Prophet with unbridled insolence,

JOHN CALVIN

yet this alone prevailed sufficiently for confounding them, that God said, this shall

be for a sign And we know of what event it was a sign, because the Israelites who

had been drawn into captivity thought they had been too easy, and grieved at their

obedience: then also envy crept in when they saw the rest of the people remaining in

the city. Therefore God meets them and shows them that exile is more tolerable than

to endure a siege in the city if they were enclosed in it. Besides, there is little doubt

that this prophecy was directed against the Jews who pleased themselves, because

they were yet at ease in their rest. For this reason, therefore, God orders the Prophet

to erect towers, then to pitch a camp, and to prepare whatever belongs to the siege

of a city, because very soon afterwards the Chaldeans would arrive, who had not yet

oppressed the city, but are just about to besiege it, as we shall afterwards see at

length.

PRAYER.

Grant, Almighty God, since thou so graciously invitest us to thee, and ceasest not,

even if we are deaf, to continue towards us the same goodness --- that at length we

may be disciplined to obedience and permit ourselves to be ruled by thy word: grant

also that we may obey not only for a single day or a short period, but perseveringly,

until at the final close of life's journey we may be gathered at length to thy celestial

repose, through Jesus Christ our Lord. Amen.

Lecture twelfth

Ezekiel 4:4-8

4. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon

it: according to the number of the days that thou shalt lie upon it thou shalt bear

their iniquity.

4. Et tu cuba super latus tuum sinistrum, et pone iniquitatem domus Israel super

illud; pro numero dierum quibus eubabis super illud, portabis iniquitatem ipsorum

5. For I have laid upon thee the years of their iniquity, according to the number

of the days, three hundred and ninety days: so shalt thou bear the iniquity of the

house of Israel.

5. Et (pro nam) ego dedi tibi 87 annos iniquitatis ipsorum ad numerum dierum,

trecenti et nonaginta dies, 88 et portabis iniquitatem domus Israel.

6. And when thou hast accomplished them, lie again on thy right side, and thou

shalt bear the iniquity of the house of Judah forty days: I have appointed thee each

day for a year.

6. Et cum finieris eos dies, tune eubabis super latus tuum dextrum secundo: et

portabis iniquitatem domus Iehudah quadraginta diebus, diem pro anno, diem pro

anno constitui tibi. 89

7. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm

shall be uncovered, and thou shalt prophesy against it.

7. Et ad obsidionem Ierusalem diriges 90 faciem: et brachium tuum nudatum

(erit), et prophetabis contra eam.

87Or, "I have appointed thee." — Calvin. 88"They shall be" is understood. — Calvin. 89"I shall now go on with the whole context." — Calvin 90Or, "station," for {,ken{כןsignifies either. --- Calvin.

EZEKIEL

8. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one

side to another, till thou hast ended the days of thy siege.

8. Et ecce posui super to funes, et non vertes to a latere tuo ad latus tuum, usque

dum compleveris dies obsidionum tuarum.

We must first consider the scope of this prophecy, and we shall then discuss more

conveniently its separate parts. It is not doubtful that God wished to oppose the

pride of the people, for they thought themselves punished more severely than they

deserved. And this is customary with hypocrites, because while they dare not acquit

themselves altogether, they yet murmur as if God afflicted them too severely, then

they willingly offer something in compensation that they may free themselves from

punishment. For although they confess themselves guilty, yet they do not cease

to turn aside, and think if God descends to equity with them, that either they will

escape, or at least be less miserable. Such was the disposition of the ancient people,

as is well known. We now only need to repeat what we have said before: that the

Jews were more obstinate because God had spared them. Nor did they think this

only temporary, but they exulted with great freedom, as if they had settled all their

business with God. Meanwhile the exiles were constantly complaining, first, that God

had treated them so severely, and yet had in clemency pardoned the Jews: then they

thought that they had been deceived, and that if they had prudently attended to their

own affairs they could have escaped the miseries by which they were oppressed.

Now, therefore, Ezekiel is ordered to come forward into the midst of them, and shortly

to show that no other result is possible but that the whole people should receive the

reward of their wickedness. But because simple teaching was not sufficient to stir

them up, a vision is added, and to this end the Prophet is ordered to lie on one

side for three hundred and ninety days, and on the other side forty days. Now the

interpretation is added, that days are taken for so many years But the meaning is,

that the people through three hundred and ninety years carried on war with God,

because they had never ceased from sin. Hence the Prophet is ordered to take upon

him the iniquity of so many years: but God appointed him days for years, then forty

years are added which belong to the people of Judah.

This place is variously twisted by interpreters. I will not refer to all their comments,

for they have fatigued themselves in vain by inventing arguments which vanish of

their own accord: I will not spend the time in refuting them, but will only endeavor

to elicit the genuine sense. Some extend the name of Israel to the whole body of

the people, but this must be rejected; for they begin the three hundred and ninety

years from the first revolt, of which mention is made in the Book of Judges, (Judges

2:2,) and they gather together those years during which the Israelites often fell into

impiety: hence they reckon the three hundred and ninety years, and subtract those

periods in which religion and the pure worship of God flourished, as under Gideon,

under Samson for some time, and under David and Solomon. They subtract then

those years in which piety flourished among the people, and the remainder reaches

about three hundred and ninety years. But it would be absurd to include the tribe of

Judah under the name of Israel, when a comparison between each kingdom is made.

We know, indeed, that all the posterity of Abraham were so named by their father

JOHN CALVIN

Jacob, when, therefore, the name of Israel is put, the twelve or thirteen tribes are

comprehended without exception; but when there is comparison, Israel signifies only

the ten tribes, or that adulterous kingdom which set up Jeroboam as king after the

death of Solomon. (1 Kings 12:20.) Since, then, both Israel and Judah are treated

of here, it is by no means suitable that the prophecy should speak of the whole

people, and mix the tribe of Judah with the rest. Then the event itself dispels many

clouds and takes away all room for controversy: for if we number the years from the

revolt in Rehoboam's time, we shall find three hundred and ninety years till the siege

of Jerusalem. What then can be easier, and what room is there for conjectures? I

wonder that Jerome, since he relates nothing but mere trifles, yet boasts of some

wonderful wisdom; for he says, he did not do it for the sake of boasting, and truly

he has little cause for it; for if any one will read his Commentary, he will find nothing

but what is puerile. (1 Kings 12:28.) But, as I have already said, since the name of

Israel everywhere signifies the ten tribes, this interpretation is best here: namely,

that the obstinacy of the ten tribes was continued through three hundred and ninety

years. For, as is sufficiently, known, Jeroboam erected two altars, that he might turn

away the people from the worship of God: for he thought himself not sufficiently

established in his kingdom, so as to retain the obedience of the people, unless he

turned them away from the house of David. Therefore he used that artifice --- thus

the worship of God was corrupted among the Israelites. Now by idolatry the Prophet

here points out the other sins of the people; for from this fountain flowed all other

iniquities. After they had once cut themselves off from God, they became forgetful

of the whole law. The Prophet therefore includes all their corruptions under this one

expression, since by the edict of their king this people had shaken off the yoke of

God, for which Hosea reproaches them. (Hosea 5:11.) We now understand the three

hundred and ninety years of Israel's iniquity, because the people then rejected the

law, and followed foreign superstitions, which Jeroboam fabricated with no other

intention than That; of strengthening the power of his kingdom, just as earthly kings

are influenced by no other desire, although they pretend, and even magnificently

boast, that they seek God's glory with the utmost devotion, yet their religion is only

a delusion; provided only that they retain the people in obedience and duty, any

kind of worship, and any mode of worshipping God, is the same to them. Such,

therefore, was the cunning of Jeroboam: but his posterity greatly deteriorated, so

that the worship of God could never be restored among the Israelites. Circumcision,

indeed, remained, in which they imitated what Moses had commanded in the law,

but at the same time they had two altars, and those profane ones, instead of one

only. At length they did not hesitate openly to adopt the idolatries of the Gentiles:

hence they so mixed up God with their inventions, that what even they valued under

the pretense of piety, was an abomination to him. This is the reason why God says

that the iniquity of the people of Israel has endured for three hundred and ninety

years

The difficulty in the second clause is greater, because the computation does not

agree exactly. After the death of Josiah we shall only find twenty-two years to the

destruction of the city. But we know that this king, of his eminent piety, took care

EZEKIEL

that God should be sincerely worshipped; for he purged the whole land of all its

defilements. Where, then, will be those forty years? Hence it is necessary to take

a part of the reign of Manasseh, because then Jerusalem not only revolted from the

teaching of the law, but that tyrant cruelly raged against all the Prophets, and the

city was defiled by innocent blood. Hence it will be necessary to omit the reign of

Josiah, then a part of the reign of Manasseh must be cut off, because he did not

immediately relapse into idolatry; but after he grew up, then the worship of God and

the examples of his fathers being despised, he turned aside to strange and fictitious

worship, though he did not persist in his impiety to the end of his life. Eighteen years,

then, must be taken and joined to the two-and-twenty, that the number which the

Prophet uses may be made up, unless, perhaps, any one would rather take a part

of the reign of Josiah. (2 Kings 22) For although that pious king did his utmost to

uphold the worship of God, yet we know that the people of very wickedness strove

with the goodness of God. For when the law was found no amendment followed, for

the memory of all its doctrine had grown obsolete; but when it was placed before

the people they ought to have become new. But so far from those who had been

previously alienated from God becoming wise again, they betrayed their obstinacy

more and more. Since then, the impiety of the people had been detected, it is not

surprising that the people of Judah is said to have sinned for forty years. Certainly

this latter explanation pleases me most, because the Prophet refers to continuous

years, which followed the captivity of the ten tribes; although I do not reject the other

interpretation, because it reckons those years during which Manasseh exercised his

tyranny against God's servants, and endeavored as much as he could to abolish his

pure worship, and to pollute it with the filth of all the nations. Now, therefore, we

understand the forty years of the iniquity of the tribe of Judah.

As to those interpreters who refer the four hundred and thirty years to the siege

of the city, as if God's vengeance was thus satisfied, I fear it will not hold good; it

seems to me not a suitable explanation; it only signifies that it is not surprising if

their enemies besiege the city so long, since they did not cease to provoke God for

as many years as the siege continued days. The city was besieged a whole year and

two or three months. The beginning of the siege continues to the end of the half

year, but it was finished in three or four months, when Pharaoh endeavored to free

the Jews, who were then his allies and confederates, by bringing up his army. Then

Nebuchadnezzar went forth to meet him, and the city was relieved for a short time.

Now if we take three hundred and ninety days, we shall find a whole year at first,

that is three hundred and sixty-five years, although then there was an intercalary

month, and they had not their year defined as we now have; but yet there will be

three hundred and sixty-five days, which make a complete year. The two months

will make sixty days, so we shall have four hundred and twenty days. Now a month

and a half elapsed before the return of Nebuchadnezzar. Then the computation will

amount to four hundred and thirty years. But interpreters are satisfied, because the

siege of the city endured to a time which answers to that prescribed to Abraham.

For God entered into covenant with Abraham four hundred and thirty years before

the promulgation of the law. But I do not see why they are so satisfied with this

JOHN CALVIN

resemblance. Nor is this the meaning of our Prophet. When he speaks of a siege

he certainly regards especially the destruction of the city. Therefore I do not think

that the days of the siege are here enumerated as a just punishment, but only that

years are compared with days, that they may determine how long the siege should

be, and that the end was not to be, expected until the whole people perished.

Besides, we see as we go on that the Prophet lay on his side three hundred and

ninety days; where there is no mention of forty days, and that part seems to be

omitted. Yet this remains fixed, because Israel and Judah had been obstinate in

their wickedness; hence the city was besieged until it was utterly taken. Now surely

the punishment of Israel cannot be considered as consisting in the overthrow of the

holy city; for already the ten tribes had migrated from their country, and did not

know what was doing at Jerusalem, except by report. Whatever happened their

condition was altogether separate from all the miseries of the people, for they were

then quiet in exile. As then the Prophet is ordered to bear the iniquity of Israel for

three hundred and ninety days, this ought not to be restricted to the siege. God

simply means, since so many years had elapsed during which both Israelites and

Jews had not ceased to sin, their final destruction was already at hand. But we

know that then the kingdom of Judah was extinguished, and exile was to the ten

tribes like death. On this account they had perished; nor did the Prophet bear their

iniquity as if they were then paying the penalty of their sins. But we know that this

is the customary manner of Scripture, because God reckons sins to the third and

fourth generation. (Exodus 20:5; Deuteronomy 5:9.) When, therefore, God wished

the ten tribes to be dragged into exile, then he punished them for their wickedness

three hundred and ninety years. Afterwards he bore with the city of Jerusalem for a

certain time, and endured a similar impiety in that tribe, that he should not utterly

blot out the memory of the people. But the Jews did not repent, since we also see

by Isaiah comparing them with the Israelites, that they became worse. (Isaiah 18:1,

7, 8 [sic].) Micah reproves them for following the statutes of Omri; (Micah 6:16,)

whence it is not surprising if the punishment which they endure should answer to

the wickedness in which they had involved themselves. We shall see also that the

same subject is repeated by our Prophet in Ezekiel 16.

On the whole then, God wished to show the people that they had abused his

forbearance too much and too long, since they did not desist from sinning even to

the four hundred and thirtieth year. The Israelites indeed began to turn aside from

the true worship of God while the Temple still remained pure, but at length the tribe

of Judah, by degenerating, became guilty of the same impiety. Now we understand

the intention of the Holy Spirit.

I pass on to the words. Thou, says he, shalt lie upon thy left side We must remark

that this was not in reality completed, because Ezekiel did not lie for three hundred

and ninety days upon his side, but only by a vision, that he might afterwards relate to

the people what God had made manifest. As to the opinion of those commentators

who think the ten tribes are meant by the left side, because Samaria was situated

to the left hand, I do not think it applicable. I do not doubt that God wished to prefer

the tribe of Judah to the kingdom of Israel; for although the ten tribes excelled in the

EZEKIEL

number, opulence, and strength of men, yet God always made more, of the kingdom

of Judah. For here was the seat of David; and the ten tribes were the posterity of

Abraham only after the flesh, the promise remained to Jerusalem, and there also the

lamp of God shone, as we have said in many places. Hence the right side signifies

that dignity with which God wished always to adorn the kingdom of Judah: but the

ten tribes are marked by the left side; because, as I have said, they did not enjoy

equal glory with the kingdom of Judah, although they are more numerous, more

courageous, and more abundant in all good things. It must now be observed that

the burden of bearing their iniquity was imposed on the Prophet: not because God

transferred to him the iniquity of the people, as some here invent an allegory, and say

that the Prophet was a type of Christ, who bore on himself the iniquity of the people.

But an expiation is not here described: but we know that God uses his servants

for different purposes. So therefore the Prophet on one side is ordered to oppose

Jerusalem, as if he were the king of Babylon; hence he sustains the character of king

Nebuchadnezzar when he opposes the city of brick, of which we spoke yesterday.

Now he sustains other characters, as of the ten tribes and the kingdom of Judah,

when he lies upon his left side three hundred and ninety days, and on his right side

forty days For this reason also it is said, I have appointed to thee the years of this

iniquity, according to then number, of the days, etc; that is, when I order thee to

lie on thy right side so many days, I represent to thee years. For it would have

been absurd to demand of the Prophet to lie upon one side four centuries, so God

accommodates himself in these figures to our standard; and it is contrary to nature

that a man should lie for four centuries, and because that is absurd, God changes

years into days; and this is the reason why days are said to be substituted for years.

Afterwards it is added, when thou shalt have fulfilled those years, then thou shalt

afterwards lie upon thy right side, and shalt bear the iniquity of the house of Judah

forty days Here God shows the tribe of Judah, that when it ought to be frightened

by the punishment of the kingdom of Israel, it still persisted in its wickedness hence

the Jews could not possibly escape the punishment of the Israelites.

It is added, and towards the siege of Jerusalem thou shalt set or establish thy

face Either meaning may be received; either directing and ordering, or establishing

and strengthening; although the word directing or ordering pleases me better in this

place. He had said, indeed, before, thou shalt direct thy face until Jerusalem shall

be besieged; but in my opinion God simply here orders his Prophet to be intent on

the overthrow of the city. And thine arm shall be made bare; that is, for expedition:

for we know that orientals use flowing tunics and long robes, so that they cannot

execute any business without putting off their garments. Hence the Prophet is here

ordered to make bare his arm, just as if any one should take his coat half off, and

throw it over the other side, that he might have one arm free. Such was the dress

of the Prophet, but by a vision, as I have said. Afterwards it is added, that thou,

shalt prophesy against it Again God repeats what we saw yesterday: for nothing had

been colder than that the Prophet should make bare his arm, and direct his face

against towards the siege of a painted city. Had the picture been only an empty

one, the spectacle might be justly condemned; but God adds the meaning to the

JOHN CALVIN

figures, that the prophecy may have more force: as if he had said, I see that these

signs are not of themselves of much moment, and you may object to me, why do

you concern yourself with these trifles? But whatever you do shall be a certain seal

of prophecy. Now we see why God joins the word ``prophecy.'' Then he adds, Behold

I will place upon thee ropes, so that thou canst not turn from, side to side, until thou

hast completed the days of thy siege God here signifies that his decree concerning

the siege of Jerusalem was inviolable: for as he held his servant so bound down,

by this the firmness of his decree was designated, because the Jews thought that

they could extricate themselves by their deceits. For we know that they always

flattered themselves when the Prophets threatened them. Therefore God signifies

that the siege of the city was certain until it was taken; because the Prophet should

be bound with cords, and should not move himself, nor turn from one side to the

other. And hence we understand, from the figure here used, that the Jews should

suffer the same punishments as the ten tribes. Just as if God should say that the

time determined for the destruction of the kingdom of Israel had come, and that the

same end would happen to the Jews; for ill whatever direction they might escape,

yet the same execution of God's judgment would arrive, as if the matter had been

already determined. Now it follows:

Ezekiel 4:9

9. Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet,

and fitches, and put them in one vessel, and make thee bread thereof, according to

the number of the days that thou shalt lie upon thy side, three hundred and ninety

days shalt thou eat thereof.

9. Et tu sume tibi triticum, et hordeum, et fabam, et lentem, et millium, zeam, 91 et pones ea in vase uno, et facies ea tibi in panem 92 pro numero dierum, quibus

jacebis super latus tuum, trecentis et nonaginta diebus comedes illum.

It is by no means doubtful, that this verse applies to the siege, because God

signifies that the city would then suffer famine, but a little afterwards he adds another

vision, from which we gather, that the subject is not only the siege of Jerusalem, but

the general vengeance of God against all the tribes, which had fallen on the Jews

through their alliance with them, and which ended at length in the siege. But here

God shows the future condition of the city Jerusalem. For this various kind of bread is

a sign of want, for we make bread of wheat, and if any region is barren there barley

is eaten or' vetches, and if we have but a moderate supply, still wheaten bread is

used, but when lentils and beans, and millet and spelt are used, a severer penury is

portrayed. In the time of Jerome the name of spelt was in use for ``zea,'' since he

says, it was ``gentile'' among the Italians. I know not how it agrees with what Jerome

calls ``vetches;'' in his Commentaries he says it is ``zea,'' and uses that name for

spelt, which was then wheat: whatever it is, when leguminous plants are mixed with

wheat, and when barley and spelt are used, it shows a deficiency in ordinary food.

It is just as if the Prophet Ezekiel were to denounce against the Jews a deficiency in

the harvest which they were then reaping while they were free, for this vision was

91The word for "fitches" is in the plural: so the word for "barley:" there is an enallage of the number. — Calvin

92That is, thou shalt make bread for thyself out of them. — Calvin

EZEKIEL

offered to the Prophet before the city was besieged. Hence he threatened want and

famine at a time when they were still eating bread made of pure wheat. For he orders

all these things to be put in one vessel Hence we gather, that this mixture would be

by no means acceptable to delicate palates: for we know that beans and lentils are

grosser than wheat, and cannot be kneaded into a dough of the right kind, since the

wheat and pulse are dissimilar. For this reason, then, God places them in one vessel

Then it is added --- thou shalt make bread for thee according to the number of the

days The days here numbered are the three hundred and ninety: there is no mention

of the forty days, but it may be a part put for the whole. Now it follows:

Ezekiel 4:10-11

10. And thy meat which thou shalt eat shall be by weight, twenty shekels a day:

from time to time shalt thou eat it.

10. Et cibus quem comedes in pondere, erit viginti siclorum pro die 93 a tempore

usque ad tempus comedes. 94

11. Thou shalt drink also water by measure, the sixth part of an hin: from time

to time shalt thou drink.

11. Et aquas in mensuram bibes in sextam partem hin: a tempore usque ad

tempus bibes.

This confirms what I have said, namely, that the want should be such, that the

Prophet dared not eat even that bread to satiety: you shall eat, says he, bread by

weight, viz, twenty shekels. These are not complete rounds, so that the sense is, that

God commanded his Prophet to live sparingly. When the city was besieged, bread

was distributed in pieces to each person. God then here says, that the Jews should

be almost famished during the siege, so that they should not have bread except

by fixed weight, and that a small one. What follows is more miserable, namely, the

want of water; for this is the last stage of calamity when thirst oppresses us. it seems

hard, indeed, to want wine, but when water is deficient, this, as I have said, is the

last stage of famine, and this the Prophet denounces against the Jews when he says,

water was not given to him during the time of the siege unless by measure. I shall

leave the rest till to-morrow.

PRAYER.

Almighty God, since thou hast thus far sustained us by thy inestimable clemency,

grant that we may not abuse thy goodness, and by our perverseness provoke thy

vengeance against us, but may we prevent thy judgment, and so submit ourselves

to thee that thou mayest take us into thy confidence and protect us against all our

enemies: then supply us bountifully with whatever is needful for us, and since thou

wishest us to restrain our natural desires, may we never be deficient in spiritual food,

but be continually refreshed with it, until at length we enjoy that fullness which is

promised us and laid up for us in heaven by Christ our Lord. --- Amen.

Lecture Thirteen

WE saw in yesterday's lecture that as many days were assigned to the siege of

the city Jerusalem as years in which they had provoked God's wrath. For, as I have

93That is, in or for each day.–Calvin. 94That is, from the beginning to the end: viz., from the first day to the 390th. — Calvin

JOHN CALVIN

said, God did not punish them for their wickedness by a long siege, because in this

way Israel had been free from punishment. But the meaning is, that as during four

hundred and thirty years they did not cease adding to themselves the vengeance of

God, so now the end had come for paying them their wages which they had earned.

Now it follows ---

Ezekiel 4:12-13

12. And thou shalt eat it as barley cakes, and thou shalt bake it with dung that

cometh out of man, in their sight.

12. Et placentam 95 hordeorum comedes, et ipsam in stercoribus humanam ex-

crementi coques coram oculis ipsorum.

13. And the LORD said, Even thus shall the children of Israel eat their defiled

bread among the Gentiles, whither I will drive them.

13. Et dixit Iehovah: sic comedent filii Israel panem suum pollutum in gentibus

ad quas expulero eos.

This vision properly belongs to the ten tribes, and, for this reason, I have said

that God's vengeance is not to be considered as to the siege of the city alone, but

to be extended longer. After the Prophet had spoken of the siege of Jerusalem, he

adds, that their reward was prepared for the children of Israel, because a just God

was the avenger of each people. As, therefore, he punished the remnant who as

yet remained at Jerusalem, so he avenged the wickedness of the ten tribes in exile

at Babylon. For this reason the Prophet is ordered to cook a cake with dung: that

is, he is commanded to take human dung instead of fuel: nor does he simply say

dung, but the dung of men. By and bye the application follows. Thus the children of

Israel shall eat their polluted bread among the Gentiles Now, therefore, we see that

the Jews are at length drawn to judgment, because they had not been so touched

with the slaughter of their brethren as to repent, but, in the meantime, the wrath

of God was conspicuous against the ten tribes, because among the Gentiles those

miserable exiles were compelled to eat their bread polluted. We know that cakes are

made of the finest flour, for the purer the flour the more delicate is the bread, but

the Prophet is ordered to make cakes of barley, and then to cook them in dung, for

that uncleanness was forbidden by the law. (Leviticus 5:3; Leviticus 7:21.) Therefore

God signifies, that the Israelites were so rejected that they differed in nothing from

polluted nations; for the Lord had separated them as we know from the rest of the

world: but from the time of their mingling themselves with the filth of the impious,

at length, after long forbearance, they were altogether rejected as it is here said.

For under this figure a universal pollution is signified, as if he had said, nothing is

any longer holy or sacred in Israel, because they are mixed up with the pollutions of

all nations: finally, the impure bread embraces within itself all kinds of impiety. Now

when he says among the Gentiles, it means, that they would be such inhabitants

of the lands among which they were driven, that they should be not only exiles but

banished from the land of Canaan, which was their inheritance. In fine, a disinheriting

is here marked, when the Jews are said to be driven about hither and thither, so as

not to, dwell in the promised land. It follows ---

95That is, "made of barley." — Calvin.

EZEKIEL

Ezekiel 4:14-15

14. Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from

my youth up even till now have I not eaten of that which dieth of itself, or is torn in

pieces; neither came there abominable flesh into my mouth.

14. Et dixi, Ahah, 96 Dominator Iehovah, ecce, anima mea non fuit polluta, et

cadaver et discerptum non comedi a pueritia mea huc usque, et non intravit in os

meum caro putrefacta. 97

15. Then he said unto me, Lo, I have given thee cow's dung for man's dung, and

thou shalt prepare thy bread therewith.

15. Et dixit mihi, Vide, dedi tibi stercori bovis pro stercoribus hominis, et facies

panem tuum super illa. 98

The Prophet here inserts the answer which he received to his request that God

would relax his severe command: for it was abominable to eat flesh cooked with

human dung, not only on account of the stench, but because religion forbade it:

though the Prophet did not regard the taste of his palate, but objects that it was not

lawful for him, and relates how anxiously he had abstained during his whole life from

all polluted food. For if he had formerly dared to feed promiscuously on all sorts of

food, he could not pray against it as he now does, that he should not be compelled to

eat polluted bread: but he shows here that he had abstained throughout his whole life

from all polluted food. My soul, says he, never was polluted: for soul is often put for

the belly: then never have I tasted of a carcass, or of what has been torn in pieces

By the figure a part put for the whole, he intends all unclean meats, which were

unlawful food, according to the commandments of the law. (Leviticus 9.) For because

a carcass is mixed with blood, God forbade them to touch the flesh of an animal

which died by itself, because it had not been strangled, then if a wild beast should

tear a sheep or an ox, that cruelty ought to be detestable to men. Since, therefore,

both a carcass and torn and lacerated flesh are unclean food, the Prophet here says,

that from his childhood even to that time he had kept the commands of God with

his utmost endeavors: hence he obtains, as I have said, some mitigation. Yet he is

compelled to eat his flesh cooked with the dung of oxen. This was done by vision,

as I said yesterday: but meanwhile God did not change what he had determined

concerning the people: viz. that they should eat their bread polluted among the

Gentiles. For a cake cooked in the dung of oxen was unclean according to the Law.

Hence God shows his own decree was fixed that the Israelites should be mingled

among the Gentiles, so that they should contract pollution from their filth. It follows

---

Ezekiel 4:16-17

16. Moreover he said unto me, Son of man, behold, I will break the staff of bread

in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink

water by measure, and with astonishment:

96"Or, alas." — Calvin 97Or abominable, {,{פגולpigol, is their word for corrupt or rancid, or putrefied, and hence by translation animal flesh

is called detestable, that is, of an unclean animal.'' --- Calvin.

98That is, "thou shalt cook."

JOHN CALVIN

16. Et dixit mihi, Fili heminis, ecce ego frango 99 baculum panis in Hierusalem: 100 et comedent panem in pondere et metu, 101 et aquas in mensura, et in stupore

bibent.

17. That they may want bread and water, and be astonied one with another, and

consume away for their iniquity.

17. Ut indigeant pane et aquis 102 et obstupeant, 103 vir et frater ejus, et liquefiant 104 in iniquitate sua.

God returns again to the citizens of Jerusalem, and announces that they should be

so destroyed by famine, that they should be reduced to the last extremity, and all but

consumed by want. But he places here two forms of punishment: he says, that he

should break the staff of bread: then, that their abundance of bread should be small,

because they would be compelled to eat their morsels by weight and fear, and to

drink water by measure and astonishment. I said they were different forms, because

even if bread was sufficient, God often breaks its staff, as he calls it. And this clearly

appears from Leviticus 26:26, whence our Prophet has adopted this expression. For

here Moses explains what it is to break the staff of bread; because, he says, ten

women shall cook their bread in one dish, and then they must bona fide restore

the quantity of meal given them; for the bread shall be weighed, and thou shalt

eat and not be satisfied. There God had said, I will break the staff of bread: but a

clearer explanation follows --- namely, although wheat for cooking the bread should

be sufficient, and the women should mutually observe each other that no theft should

take place, but should return in weight what had been given out to them, yet its

nourishment should be deficient. We see then that God breaks the staff of bread,

when a sufficiently plentiful supply exists, but those who eat are not satisfied.

That this may appear more clearly, we muse assume the principle that men do

not live by bread only, but by every word which proceedeth out of the mouth of God,

(Deuteronomy 8:3,) for here God signifies that we are not nourished by virtue of the

bread, properly speaking: for how can bread be life-giving when it wants both sense

and vigor? We see then that there is no force in bread to nourish us which excludes

the hidden grace of God, for we live by the word of God. The subject here is not the

word of doctrine nor yet spiritual life; but Moses understands that we are sustained

not by bread and wine and other food, or by any kind of drink, but by the secret

virtue Of God whilst he inspires the bread with rigor for our nourishment. Bread then

is our nourishment, but not by any peculiar or intrinsic virtue: this it has from another

source, namely, the favor and ordination of God. As, therefore, a small portion of

bread is sufficient; for us, so if any one gorge himself he will cry out sooner than be

satisfied, unless God inspires the virtue. And for this reason Christ uses that passage

against Satan: Man lives not by bread alone, (Matthew 4:4; Luke 4:4,) because he

shows that the life of man was propped up by the secret virtue of God, and that

99Or, "destroy." — Calvin. 100Or, "at Jerusalem." — Calvin. 101Or, "with fear and trembling." — Calvin 102That is, "bread and water shall fail them." — Calvin. 103"Others, they shall be desolate, {,{שמםshemem, signifies both.'' --- Calvin. 104Or, "consume away." — Calvin.

EZEKIEL

God, whenever it pleases him, does not need these foreign assistances. God then

can sustain us by himself: sometimes he uses bread, but only as an adventitious

instrument; in the meantime he derogates nothing from his own virtue: hence a

staff is taken metaphorically for a prop. For as old men already totter on their legs,

and all their limbs being broken down by weakness, support themselves with a staff,

so also bread is said to have a staff, because we are propped up by the nourishment.

Our strength also becomes deficient, and hence he who takes nourishment is said to

refresh himself with food. God, therefore, breaks the staff of bread when he renders

men famished, even when they have a sufficient abundance of bread. Neither are

they satisfied, how much soever they may gorge themselves, because the food loads

instead of refreshes them.

This is the first punishment with which God threatens the Jews. Another also is

added, namely, that they shall be destitute of bread. We see then that there is a

double mode by which God punishes us by hunger. For although bread is sufficient,

yet he breaks and destroys its staff, so that it cannot prop us up nor recall our lost

vigor. At length he takes away our bread, because he either strikes our fruits with

blight or hail, or makes us suffer under other calamities. Hence barrenness brings

want, so that God will affect us with hunger both ways: for he says, behold! I will

break the staff of bread in Jerusalem, and then he adds, they shall eat their bread

by weight and in fear, they shall drink their water by measure and in astonishment,

because in truth they shall be reduced to such straits that they shall scarcely dare

to touch their bread, because while they look forward to the morrow they shall fear

and be astonished. And he confirms this opinion in the next verse, that they shall be

destitute of bread and water, and shall be astonished: for this explanation agrees

better; therefore a man and his brother shall be astonished, that is, they shall look

mutually on each other as if astonished. Thus those who are without wisdom and

discern nothing but despair are accustomed to act: at length they shall pine away

in their iniquity. Again God repeats that the Jews could not complain when he so

grievously afflicts them, because they shall receive the reward of their own iniquity.

Now follows ---

Ezekiel 5

CHAPTER 5

Ezekiel 5:1-4

1. And thou, son of man, take thee a sharp knife, take thee a barber's razor, and

cause it to pass upon thine head and upon thy beard: then take thee balances to

weigh, and divide the hair

1. Et tu, fili hominis, sume tibi gladium acutum, novaculum tonsorum, sume

eum tibi, et transire fac, 105 super caput tuum, et super barbam tuam: et sume

tibi stateram ponderis, 106 et divide illa. 107

2. Thou shalt burn with fire a third part in the midst of the city, when the days

of the siege are fulfilled: and thou shalt take a third part, and smite about it with

a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword

after them.

2. Tertiam partem igne combures in medio urbis, ut completi fuerint dies 108

obsidionis: sumes tertiam partem, percuties gladio per circuitum ejus, tertiam vero

partem sparges in ventum: et gladium evaginabo post eos.

3. Thou shalt also take thereof a few in number, and bind them in thy skirts.

3. Et sumes inde exiguum in numero, et ligabis illa 109 in alis tuis. 110

4. Then take of them again, and cast them into the midst of the fire, and burn

them in the fire; for thereof shall a fire come forth into all the house of Israel.

4. Et ex illis adhuc sumes, et projicies illa in medium ignis mittes et combures illa

igne, unde egredetur ignis in totum domum Israel.

By another vision God confirms what he had lately taught concerning the siege

105That is, "draw it across" — Calvin. 106That is, "a just one." — Calvin. 107That is, "the hairs which are erect upon thy head and thy beard." — Calvin. 108"They shall be filled up;" literally, "for filling up the days" — Calvin. 109That is, "a small part in number." — Calvin. 110That is, "that part of them in the skirts of thy garments." — Calvin.

EZEKIEL

of Jerusalem. For he orders the Prophet to shave the hairs off his head and his

beard, then to distribute them into three parts, and to weigh them in a balance. He

mentions a just balance, that equity may be preserved, and that one portion may not

surpass another. There is no doubt that by the hairs he understands the inhabitants

of Jerusalem, as by the head he understands the seat itself of their dwelling-place.

Then the application will follow; but this I shall pass by today, because I cannot

proceed farther. It is sufficient to hold briefly, that men are here designated by hairs,

for hair can scarcely be counted, indeed that of the beard is countless; such was the

multitude at Jerusalem, for we know that the city was very populous. We know,

again, that it took occasion for pride from this; when they saw that they were strong

in the multitude of their people, they thought themselves equal, if not superior, to

all enemies, and hence their foolish confidence, which destroyed them. God then

commanded the Prophet to shave off all the hairs of his head and of his beard. Thus

he taught that not even one man should escape the slaughter, because he says,

make the sword pass, or pass it, over thy head, then over thy chin, so that nothing

may remain. We see, then, how far the passing of the razor is to go --- until no

hair remains entire on either the head or beard. Whence it follows, that God will

take vengeance on the whole nation, so that not one of them shall survive. As to his

ordering three parts to be weighed, and a proportion to be kept between them, in this

way he signifies what we have often seen in Jeremiah, (Jeremiah 15:2) --- Whosoever

shall have escaped the sword shall perish by famine, and whosoever shall escape

the famine shall perish by some other means. But here God explains at length the

manner in which he was about to destroy all the Jews, although they were distributed

into various ranks. For their condition might seem different when some had been put

to flight, and others had betaken themselves to Egypt. But in this variety God shows

that it detracts nothing from his power or intention of destroying them to a man.

Let us come to the words make a razor pass over thy head and over, thy beard;

and then take scales {,}מאזניםmaznim, is properly called a balance on account of

its two ears. Take, therefore, a balance, or scales for weighing, and divide the hair.

What this division means I have already explained, because all the Jews were not

consumed by the same punishment,, and therefore those who had escaped one kind

of destruction boasted that they were safe. Hence they were enraged against God.

But this foolish confidence is taken away, when the Prophet is ordered to divide the

hair extracted from his head and beard, Divide them, he says; afterwards he adds, a

third part. As to God's distributing the people into three parts, it is not done without

the best reason for it; for a part was consumed by famine and distress before the

city was taken. But because God marks all miseries by fire, therefore he orders a

third part to be cast into the fire, and consumed there. Now because there were

two parts remaining, every one promised himself life; for he who escapes present

death thinks himself free from all danger, and hence confidence is increased; for we

too often think ourselves safe when we have overcome one kind of death. For this

reason, therefore, it is added, after thou hast burnt a third part in the fire, he says,

take a third part and strike it with the sword Besides, he orders a third part to be

burnt in the midst of the city. Ezekiel was then in Chaldea, and not near the city; but

JOHN CALVIN

we said that all this took place by a prophetic vision. What is here said answers to

the wrath of God, because before the siege of the city, a third part was consumed by

pestilence, and famine, and distress, and other evils and slaughters; and all these

miseries are here denoted by fire. For after the city had been taken, God orders a

third part to be struck with the sword. We know this to have been fulfilled when the

king with all his company was seized, as he was flying over the plain of Jericho, (2

Kings 25) when meeting with the hostile army; because very many were killed there,

the king himself was carried off, his sons murdered in his sight, while his eyes were

put out, and he was dragged to Babylon bound in chains. Hence this is the third part,

which he commanded the Prophet to strike with the sword, because that slaughter

represented the slaughter of the city.

Now it is added, that he should take a third part and cast it to the wind: then fol-

lows the threat, I will unsheathe my sword after them Here it is spoken as well of the

fugitives who had gone into various countries, as of the poor, who being dispersed

after the slaughter of the city, protracted their life but a short time. For we know that

some lay hid in the land of Moab, others in that of Ammon, more in Egypt, and that

others fled to various hiding-places. This dispersion was as if any one should cast

the shorn-off hairs to the wind. But God pronounces that their flight and dispersion

would not profit them, because he will draw his sword against them and follow them

up to the very last. We see therefore, although at first sight the citizens of Jerusalem

differ, as if they were divided into three classes, yet the wrath of God hangs over all,

and destroys the whole multitude.

It is now added: Thou shalt take then a small number, and bind them, (that is, that

number, but the number is changed,) viz., those hairs of which the number is small

in the skirts of thy clothing It either takes away the confidence which might spring

up from a temporary escape, or else it signifies that very few should be safe in the

midst of the destruction of the whole people, which came to pass wonderfully. If that

is received, the correction is added, that God would give some hope of favor because

the people was consumed, yet so that the covenant of God might remain. Hence

it was necessary that some relics should be preserved, and they had been reduced

like Sodom, unless God had kept for himself a small seed. (Isaiah 1:9; Romans 9:29.)

Therefore in this sense the Prophet is ordered to bind and to hide in the skirts of his

garment, some part of the hair. Moreover, that part is understood only in the third

order, because those who had escaped thought that they had obtained safety by

flight, especially when they collected themselves in troops. Afterwards it follows,

thou shalt then take from these, and throw it into the midst of the fire, and burn it in

the fire Out of these few hairs God wishes another part to be burnt and consumed;

by which words he signifies, even where only a small portion remains, yet it must

be consumed in like manner, or at least that many out of these few will be rejected.

And indeed those who seemed to have happily escaped and to have survived safely,

were soon after cut off by various slaughters, or pined away by degrees as if they had

perished by a slow contagion. But since it pleased him to remember his promise, we

gather that a few of the people survived through God's wonderful mercy: for because

he was mindful of his covenant, he wished some part to be preserved, and therefore

EZEKIEL

that correction was interposed, that the Prophet should bind under his skirts a small

number. Yet from that remnant, God again snatched away another part, and cast it

into the fire. If the filth of the remainder was such, that it was necessary to purge it,

and cast part of it into the fire, what must be thought of the whole people, that is,

of the dregs themselves? For the portion which the Prophet bound in his skirts was

clearly the flower of the people: if there was any integrity, it ought to be seen there.

We just saw that there were many reprobate in that small number. Hence, there-

fore, it is easily gathered how desperate was the impiety of the whole people. After

this, he says, take: this adverb is used that those who survived after the slaughter

of the city should not think that all their punishments were over: after this, says he,

that is, when they shall fancy all their difficulties over, thou shalt take from that part

which thou hast preserved, and shalt cast it into the fire. Thence, he says, a fire

shall go forth through the whole house of Israel He signifies by these words, as we

have seen before, that the vision was not illusory, just as many fictitious things are

represented in a theater. Hence God says, what he shows by vision to his servant

would happen, as the event itself at length proved. But he goes further that the

whole house of Israel shall burn in this burning, because indeed the last destruction

of the city brought despair to the miserable, exiles, who, while the city was standing,

promised themselves a return. But when they saw such utter destruction of the city,

they were consumed just as if fire from Judea had crept even to themselves. In the

meantime the remnant are always excepted whom the Lord wonderfully preserved,

although he was in a vision destroying the whole people. We now see the tendency

of this vision. I will not proceed further, because I should be compelled to desist, and

so the doctrine would be abrupt. It is sufficient therefore to hold, although the people

was divided into many parts so that the condition of each was distinct, yet that all

should perish, since God so determined. Hence the confidence of those who thought

they would be safe at Jerusalem was broken: then the ten tribes, which were cap-

tives, ought also to acknowledge that the last vengeance of God was not complete,

until the city itself, the seat of government and the priesthood was destroyed.

PRAYER.

Grant, Almighty God, since thou hast proclaimed such a proof of thy fierce anger

against thine ancient people, that we may this day learn wisdom from the suffering

of others, and may so subject ourselves obediently to thee, that thou mayest receive

us into favor, and show thyself so propitious to us, that by thy pardon we may be

restored from death to life, until we enjoy that eternal blessedness which is provided

for us by thine only-begotten Son our Lord. --- Amen.

Lecture fourteen.

Ezekiel 5:5-6

5. Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the

nations and countries that are round about her.

5. Sic dicit Dominator Iehoyah, Haec est Hierusalem, in medio gentium, posui

eam, et in circuitu ejus terras.

6. And she hath changed my judgments into wickedness more than the nations,

and my statutes more than the countries that are round about her: for they have

JOHN CALVIN

refused my judgments and my statutes, they have not walked in them.

6. Et mutavit judicia mea ad impietatem 111 prae cunctis gentibus: et statuta

mea 112 prae terris quae in circuitu ejus: judicia mea spreverunt et in statutis meis

non ambulaverunt.

Now God shows the reason why he determined to act so severely and harshly

towards that holy city which he had selected as the royal residence. For the greater

the benefits with which he had adorned the city, by so much the baser and grosser

was their ingratitude. God recounts, therefore, his benefits towards Jerusalem, and

that for the sake of reproving it. For if the Jews had embraced the blessing of God,

doubtless he would have enriched them more and more with his gifts: but when

he saw that they rejected his favors, he was the more angry with their indignity. For

contempt of God's benefits is a kind of profanation and sacrilege. Now, therefore, we

understand the intention of the Holy Spirit when he says, that Jerusalem was placed

as it were on a lofty platform, that its dignity might be conspicuous on all sides.

This is not said in praise of Jerusalem, but rather to its greatest disgrace, because

whatever the Lord had conferred upon it ought to be taken into account, since they

had so unworthily corrupted themselves and had polluted God's glory as it were on

purpose. As to its being said, that Jerusalem was in the midst of the nations,(Psalm

74:12,) I do not take this so precisely as Jerome and most others. For they fancy

that Jerusalem was the center of the earth, and he twists other places also into this

sense: where God is said to have worked salvation to the midst of the earth, he

explains it the very middle, as they say. But that is in my judgment puerile, because

the Prophet simply means that Jerusalem was placed in the most celebrated part of

the world: it had on all sides the most noble nations and very rich, as is well known,

and was not far distant from the Mediterranean Sea: on one side it was opposite to

Asia Minor: then it had Egypt for a neighbor, and Babylon on the north. This is the

genuine sense of the Prophet, that Jerusalem was endued with remarkable nobility

among other nations, as if God had placed it in the highest rank. There is no city

which has not nations and lands round it, but God here names lands and nations

par excellence, not any whatsoever, but those only which excelled in fruitfulness,

in opulence, and all advantages. And the demonstrative pronoun is emphatic when

he says, This is Jerusalem: for he extols the city with magnificent praises, that its

ingratitude may appear the greater --- hence it was placed in the midst of the nations

and of countries round about it: because it was surrounded by many opulent regions,

and there the grace of God was chiefly displayed, as if it were the most beautiful part

of a theater, which attracted all eyes towards it, and moved all minds to admiration.

He now adds, My judgments are changed concerning the word {,}מרהmereh, I

said that it signifies sometimes to change, but oftener to transgress or to reject, and

there the sense suits very well, because the Jews were rebellious against the judg-

ments of God even to impiety. But he enlarges upon their wickedness when he says,

my statutes have been despised since they so addicted themselves to impiety. For

if there had been any pretext of virtue, their fault might have been extenuated, but

111Or, "she has transgressed my judgments or been rebellious. {,{מרהmereh, properly signifies was

rebellious against my judgments.'' --- Calvin.

112Or, "was rebellious against my statutes." — Calvin

EZEKIEL

when they cast themselves into gross impiety, and thus despise God's command-

ments, this is inexcusable. Let us learn from this passage, that unless we use God's

blessings with purity the charge of ingratitude will always lie against us: for what-

ever God bestows upon us, he sanctifies as well to our salvation as to the glory of

his name. We are then sacrilegious when we corrupt those things which were des-

tined for his glory; then are we utterly perverse when we convert to our destruction

what God has appointed for our salvation. Now we must consider the ingratitude

of Jerusalem as flagrant, because they rejected the commandments of God. When

therefore God deposits among us the treasure of celestial doctrine, we must dili-

gently take care that we do not turn aside to impiety, because there is no excuse for

error when once we have been taught what is right, and that from the mouth of God

himself. Then he declares the same sentiment in other words, and says, beyond all

nations and all lands which were round about; by which sentence he signifies that

the Jews; were worse than all the rest, because knowingly and willingly they had

shaken off God's yoke. Other nations had not conducted themselves better, for we

know that the worship of God was then everywhere vitiated: but the impiety of the

elect people was fouler, for they turned light into darkness, while the Gentiles wan-

dered in darkness for they were blind, but the conduct of this people was different

whom God had familiarly instructed. Since therefore the teaching of the law was

conspicuous among the Jews, the Prophet deservedly says, that they were impious

beyond all nations and countries Then he explains how they had either changed the

judgment of God, or were themselves rebellious, because they had despised, says

he, my judgments, and had not walked in my statutes First, he says, they had not

fallen through ignorance but through pride and contempt; for when the will of God

is made known to us, there is no place for ignorance. We do not sin lightly there-

fore, but our minds are necessarily infected with pride and contempt of God. Now

he adds, that they did not walk in his precepts, by which words he signifies that the

contempt just mentioned appeared openly, because in truth the fruit showed itself

in their whole life. It follows ---

Ezekiel 5:7-8

7. Therefore thus saith the Lord GOD, Because ye multiplied more than the nations

that are round about you, and have not walked in my statutes, neither have kept my

judgments, neither have done according to the judgments of the nations that are

round about you;

7. Propterea sic dicit Dominator Iehovah propter multiplicare vestrum 113 prae

cunctis gentibus, quae in circuitu vestro sunt, ut in statutis meis non ambularetis, et

judicia mea non faceretis, et secundum judicia gentium, quae in circuitu vestro sunt

non faceretis

8. Therefore thus saith the Lord GOD, Behold, I, even I, am against thee, and will

execute judgments in the midst of thee in the sight of the nations.

8. Propterea sic dicit Dominator Iehovah, Ecce ego contra to, etiam ego: et faciam

in medio tui judicia coram oculis gentium.

This verse is variously expounded on account of the word {,}המנכםhemenekem:

113Or, "because of your multiplication." — Calvin.

JOHN CALVIN

for some read it jointly in one context, as if through being multiplied they did not

worship God; as if he meant that they were luxurious through their opulence, as

horses are restive through too much food and fatness. That passage of Moses has

been marked: Israel, when highly fed, kicked; therefore they think that this place

is like it, and so they combine it together: because thou hast been multiplied be-

yond. all Gentiles which were around thee, thou hast despised my judgments, for

thou hast become blind and drunken by prosperity. (Deuteronomy 32:15.) But I do

not approve of this sense, for it is clearly too forced. Others derive it from {,}המה

hemeh, which signifies to be agitated or disturbed, and elicit this sense, because

ye are tumultuous beyond all nations --- -that is, because your lasciviousness and

licentiousness surpass that of all people, whilst your eagerness has drawn you on

as it were without a bridle. But I fear that explanation is far-fetched, and so I take

it simply for to be multiplied, or multiplication; for machor may be either a noun or

a verb, but in the same sense. At the same time, I do not refer this to the number

and multitude of the people, nor even to the abundance of goods, as the majority

do; for they say that the number of persons was multiplied, which does not suit the

sense; if it be referred to wealth, it is indeed true that God had acted liberally to-

wards that city, but I take it actively, that they have multiplied beyond all nations:

and Jerome, in my opinion, has not rendered it badly by translating, ``because* ye

have surpassed the nations,'' yet he has departed from the proper sense of the word:

so it will be better to retain the verb ``multiply'' or the noun ``multiplication,'' yet

actively, because they had wantoned intemperately in their superstitions, so that

they surpassed all nations in evil doing. On account then of your multiplying,* or

on account of your multiplication beyond all nations, that is, because ye were not

content with moderate impiety, but heaped together all kinds of wickedness, so that

your impiety has arrived at the highest pitch whence a curse follows it: but before

he comes to that he confirms what he had said before, namely, because they had

not walked in his statutes, and had not kept his judgments This, therefore, is the

meaning of to multiply, because when the law was delivered to them they despised

it, and imitated the wickedness of the nations and the countries around them. These

sentences then agree, because beyond all the nations they had been rebellious in

impiety against God, and then because they had multiplied beyond all nations and

countries. Again the reason is to be observed, because they did not walk in God's

statutes For the Gentiles held no course, hence it is not surprising that they wan-

dered in their own oblique direction. But a way had been shown to the Jews: the

language of Moses was not in vain. (Deuteronomy 30:19.) I call heaven and earth

to witness that I have set before you life and death: choose ye therefore life. Since

then God had thus laid down the doctrine of salvation for the Jews, he was the more

indignant at their insolence and baseness in not walking according to his statutes.

Life then had been set before them, as Moses says; it remained for them to walk

therein, which the Gentiles could not do.

Now he adds, and according to the judgments of the Gentiles which are round

about you Here the Prophet seems to blame what otherwise and in many places is

praised. For the Jews ought to be separate from the Gentiles, so that they might

EZEKIEL

worship God in purity, and the Prophets often expostulate with them because they

followed the judgments or statutes of the Gentiles. On these words I have said noth-

ing, because they occur often, and it has been already shown in many places why

God calls his judgments laws. Some distinguish between judgments and statutes,

because judgments belong to mortals, and statutes to ceremonies. But this dis-

tinction is not everywhere observed. But God, in very many places, commends the

precepts of his law, since he shows that nothing necessary to a complete system

of teaching was omitted. But. this name is sometimes transferred to perverse rites

and vicious superstitions, so that to walk in the judgments of the Gentiles, is to cor-

rupt oneself with their perverse morals. As I have said already, the Jews were often

condemned by the Prophets because they gave themselves up to the corruptions of

the Gentiles.

Here, therefore, the Prophet says, that they had not done according to the judg-

ments of the Gentiles But he understands that in this particular, also, they had sur-

passed the madness of the Gentiles, because they had not embraced the law of God

so as to remain constantly in obedience to it. For we saw in the second chapter of

Jeremiah, (Jeremiah 2:10, 11,) that the Gentiles were obstinate in their madness.

Although that was not praiseworthy, yet God deservedly blames his people because

they held him in less honor than the Gentiles did their idols. For we know how ob-

stinately the nations were fixed in their superstitions, for they did not change their

religion except by some violent impulse, just as if heaven and earth were shaken

together. Since, therefore, the religion of each was firm and fixed, God accuses the

Jews of trifling deservedly, because they inclined towards the errors and madness of

the heathen. This, therefore, is Ezekiel's meaning when he says, the Jews had not

done according to the statutes of the Gentiles: as if he had said, they should have

looked at the Gentiles, and as they saw them obstinately worshipping idols, so they

should have persisted in my law and in pure worship. But while the obstinacy of the

Gentiles was so great that they could not be torn away from their own superstition,

my people, says he, have perfidiously declined from me and my law by rash impulse,

and without necessity for it. Now, therefore, we perceive why the Prophet adds this

to their crimes, that the people had not walked after the judgments or manners of

the Gentiles. Hence they might have perceived, that what men had once embraced

they ought not lightly to have thrown away, because when we are suddenly and eas-

ily turned aside in the matter of the worship of God, it is certain that we have never

put forth living roots. Since, then, the Gentiles instructed the Jews in their duty, their

crime became more detestable.

Now follows the threat, that God was prepared to take vengeance. Behold, I,

even, I, am against you The particle {,}גםgam, ``even,'' is used as we in French

say, yea, even: I, even I. We now see that the repetition is emphatic, as if God

asserted a horrible destruction to be hanging over the Jews. For he wishes to inspire

them with fear, since he assures them that he will prove an avenger. Though I do

not receive Jerome's comment, for he says, that angels and other ministers of God's

wrath are excluded, because God determined to destroy the Jews by himself. This we

know to be false, for he made use of the Assyrians and Chaldeans. Since then those

JOHN CALVIN

people were his scourges, it follows, that angels and men are not excluded when God

pronounces himself an avenger. But he increases the weight of the punishment when

he says, I, even I, am he with whom thou shalt have to do Now he adds, I will execute

judgments, by which word jurisdiction, as they call it, is intended. What Jerome and

those interpreters who follow him affirm is not correct, that by this name God's justice

is asserted, as if he meant, that he would not be cruel in exacting punishment, nor yet

unjust nor too rigid. For to execute judgment means merely to exercise jurisdiction,

and an earthly judge is said to exercise justice when he sits on his tribunal, even if

he perverts justice and equity. This, indeed, cannot be the case with God, although

the word allows of it. Besides, there is a suitable antithesis between the doctrinal

judgments and the actual ones; God complained that the Jews did not execute his

judgments: now he threatens that he himself would execute them, because he will

vindicate his law by punishments.

The sum of the whole is that he will execute judgments in the midst of Jerusalem,

because he will ascend a tribunal and compel the wicked to plead their cause, and

to render an account of their life. God, therefore, then executed his judgments when

he manifested his vengeance by means of the Chaldeans, and so famine was a part

of his punishment, as well as the sword and the pestilence. For while he delays,

he seems to have ceased from his duty, and then the impious indulge themselves

as if he had forgotten to execute judgment. Therefore, in opposition to this, he

denounces that he would execute judgments: as if he had said, I will appear as

judge although you think me asleep. For he says, he will execute judgments in the

midst of Jerusalem, before the eyes of the Gentiles, by which assertion he means,

that their punishments would be remarkable, and such as might be easily considered

by all the nations: for we know that the Gentiles were then blind, for they thought

that good and evil happened by chance. But God affirms, that his judgments will be

so manifest that the blind will be, as it were, eye-witnesses. Now it follows ---

Ezekiel 5:9-10

9. And I will do in thee that which I have not done, and whereunto I will not do

any more the like, because of all thine abominations.

9. Et faciam in to quae non feci, et quae, non sum facturus secundum hoc amplius,

propter cunctas abominationes tuas.

10. Therefore the fathers shall eat the sons in the midst of thee, and the sons

shall eat their fathers; and I will execute judgments in thee, and the whole remnant

of thee will I scatter into all the winds.

10. Propterea 114 patres vorabunt filios in medio tui, et filii vorabunt patres suos:

faciam ergo judicia in to et dispergam cunctas reliquias tuas ad quemlibet ventum.

Now God subjoins, that their punishment should be so severe that no similar ex-

ample could be found in the world --- I will do what I have not done, nor intended

to do, that is, I will avenge your contempt of my law in a striking and unexpected

manner; for God sometimes so chastises men as not to exceed the ordinary method.

But because punishments seem vile and contemptible when they are so common,

God is compelled to surpass the ordinary measure, and to punish the wicked signally

114"Because," or "on that account." — Calvin.

EZEKIEL

and portentously, as he says by Moses. (Deuteronomy 28:46.) When therefore he

now says, that he would do what he had not done before, and what he would not

do again, he signifies a horrible vengeance, which has no similar example. It means

nothing else than what, we have quoted from Moses, that the vengeance would be

signal and portentous. Interpreters take this metaphorically, but this view cannot

be admitted, because in their opinion no history has recorded its fulfillment; hence

they fly to allegory and metaphor. But first of all, we know what Josephus says,

that mothers were so ravenous that they slew their children and fed upon them,

although here a previous siege is referred to, in which God signifies that he would

cause fathers to devour their children: I confess it; but even if we receive what they

wish, it was not done then; hence Jeremiah is mistaken when he says, that miserable

women cooked their children for food. (Lamentations 4:10.) Surely this is a sufficient

witness; for to say that we never find that this actually happened is to reject the tes-

timony of Jeremiah. Besides, God had threatened that very thing by Moses; nor can

the passage be eluded, because there is weight in the words ---

``Men delicate among you, and those accustomed to luxuries,'' says he, ``shall

eat their own children; a man shall envy the wife of his bosom, so that he shall not

suffer her to enjoy that nefarious food with him. Then by stealth shall he consume

and devour the flesh of his son, so that he shall distribute no part of it to another.''

(Deuteronomy 28:54, 55.)

When Moses uses this language he certainly does not mean that there shall be

intestine dissensions, so that disciples shall rise up against their masters, and mas-

ters oppress their disciples, as Jerome fancies. But it is necessary to take the words

as they sound, namely, that God would not be content with common and custom-

ary punishments when the Jews had arrived at the very last pitch of impiety and

wickedness, since he blames them so severely. Hence Ezekiel now threatens this;

nor is it surprising that the Prophets took such forms of expression from Moses, since

they used the language of Moses rather than a new one, that the people might not

despise their prophesyings. Now, therefore, we must decide, that the Prophet uses

these threatenings against the Jews literally. But if any one now object that what God

says will not happen does often happen, a solution must be sought for. For we said

that when the Jews were besieged by Titus, such a ravenousness attacked certain

women, that they fed by stealth on their own children. But God pronounces that he

never would do this again I reply that this kind of vengeance is not to be restricted to

one day, so that God should not often punish the Jews in a similar manner. But we do

not read that this was done, except by the Jews, for although this cruelty is related

in tragedies --- that children were used as food by their parents, yet this barbarity

nowhere existed, that a father knowingly and willingly ate his own son; hence this

was peculiar to the Jews. And that God had once executed this vengeance on them

by means of the Chaldeans, is no obstacle to his again inflicting the same punish-

ment, when he wished to take vengeance on the extreme rebellion of the people.

For although in Ezekiel's time all things were very corrupt, yet we know that when

the Son of God was rejected, the Jews cut off from themselves all hope of restoration

to the mercy of God. It is not surprising, then, if again he had suffered sons to be

JOHN CALVIN

devoured by their fathers, as he now threatens that fathers should be so rabid as

not even to spare their own bowels.

I know not why Jerome invented this difference, which is altogether futile. For

he says, that when a thing is honorable and becoming it should be ascribed to God,

but when the thing itself is base, God averts the infamy from himself. For when this

wonder is treated of here, God does not say I will cause the people to eat their sons,

but he says, fathers shall eat their sons, and sons their fathers. But there is nothing

solid in this comment, because the cruelty which the Chaldeans exercised towards

the Jews certainly was not either honorable or becoming, and yet God ascribes to

himself whatever the Chaldeans did. Again, what was baser than the incest of Ab-

salom, in debauching his father's wives? and even that was not sufficient, but he

wished the whole people, at the sound of a trumpet, to be witnesses of his crime;

and yet what does God say? ``I will do this before the sun,'' says he. (2 Samuel

12:12, and 2 Samuel 16:21, 22.) We see, then, that this man was not familiar with

the Scriptures, and yet that he offered his comments too hastily. There was, indeed,

no true religion in the man, and it is not without cause that I admonish you; for there

is danger lest many be deceived, if they were not admonished that his genius was

full of ostentation and arrogance.

He says, then, fathers shall eat their sons in the midst of you, and this was

certainly fulfilled: for Jeremiah speaks of women, but he comprehends men also.

(Lamentations 4:10.) For he says that women are tender-hearted, he does not say

mothers merely, but that they were humane beyond others; but we know that ma-

ternal affection is more tender. But when mothers and those tender ones devour

their children, that was the final portent. Now he adds, I will execute, therefore, (for

the copula here ought to be resolved into the expletive particle,) judgments against

thee That is, in this manner I will really show myself a judge, and I will scatter all

thy remnants unto all winds. He signifies that there should be such dispersion, that

no body or name of the people should remain. But that hope might cherish and

sustain the Jews, if any name and body of the people had been left. But when God

pronounces that they should be offscourings to be scattered to every wind, he takes

away all hope of restoration for the present at least. We know that there was a cer-

tain number left, but such destruction was necessarily threatened before God gave

any hope of his mercy. When he says, to any wind, he signifies in any quarter what-

ever. For as one or another wind blows so the dust is carried, and the offscourings

are dispersed in all directions. It follows ---

Ezekiel 5:11

11. Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled my

sanctuary with all thy detestable things, and with all thine abominations, therefore

will I also diminish thee; neither shall mine eye spare, neither will I have any pity

11. Propterea vivo ego, dicit Dominator Iehovah, si non propterea quod sanctuar-

ium meum polluisti 115 in omnibus detestationibus tuis, et omnibus abominationibus

tuis: Etiam ego diminuam; 116 et non parcet oculus meus, et etiam ego non misere-

115That is, "since thou hast polluted my sanctuary." — Calvin 116Others translate, "I will break thee in pieces." — Calvin

EZEKIEL

bor. 117

Here God again expresses more clearly why he was so eager to take vengeance

namely, because the religion of the Jews was corrupt, and the Temple had been

violated, as we shall see to-morrow.

PRAYER.

Grant, Almighty God, since at this time thou hast so familiarly manifested thyself

to us in the gospel of Christ our Lord, that we may learn to raise our eyes to the light

which has been prepared for us; and grant that we may have them so fixed that

we may be directed and urged towards the object of our existence, until the duties

of our calling being finished, we may arrive at length unto thee, and enjoy also with

thee that glory which thine only-begotten Son acquired for us by his blood. --- Amen.

Lecture fifteen

Yesterday, after Ezekiel had prophesied concerning the slaughter of Jerusalem, he

expressed one reason why God was so angry against that city, which he had formerly

chosen for his dwelling. He says, they had violated or polluted his sanctuary Now

therefore we see of what great importance before God is that true and pure religion

whose pollution he so severely avenges. And indeed the safety of the city depended

solely on the pure worship of God. Therefore the profanation of the Temple was

just as if they had rejected God himself, and renounced his aid. Lastly, that impiety

sufficiently shows that they despised whatever God had promised them. And these

words are to be marked, where he says, even I will diminish thee, and my eye shall

not spare, and I will not pardon, because nothing is more precious to God than that

worship which he has commanded: when his sanctuary is polluted, it is no wonder

if he is thus angry. Now it follows ---

Ezekiel 5:12

12. A third part of thee shall die with the pestilence, and with famine shall they be

consumed in the midst of thee: and a third part shall fall by the sword round about

thee; and I will scatter a third part into all the winds, and I will draw out a sword after

them.

12. Tertia pars peste morietur, et fame peribunt in medio tui: et tertia pars per

gladium cadent in circuitu tuo, et tertiam partem in quemlibet ventum dispergam,

et gladium evaginabo post eos.

Now he explains without a figure what he had previously proposed figuratively.

For he had been commanded to shave off the hairs of his head and of his beard

with a razor, and to divide them so that the pestilence should consume one part, the

sword another, and the famine a third. Now he repeats the same thing but in another

manner. Hence God explains why he had offered a vision of this kind to his servant.

But he shortens what we formerly saw, because he omits the fourth member; for he

was commanded to take some portion and to hide it under his armpit, or in the hem

of his garment: but here there is no mention of that part, and yet it was not spoken

in vain, but God speaks in various manners, and that by his own right. Meanwhile,

both the figure and its application agree, because God was consuming the whole

people by either famine, pestilence, or the sword. What was said concerning the

117"I will not pardon." — Calvin.

JOHN CALVIN

fourth part was not in vain, but it was not necessary to repeat it. To this end then

the Prophet tended, since some were survivors it might seem that they were exempt

from the common slaughter: that he might take away that hope, he said, that they

also, or at least many of them, should perish by burning, so that they should light

up a fire in the whole people of Israel. For it happened through the unconquerable

obstinacy of the people, that the wretched exiles were more hated; those who had

already spared them began afresh to rage against them with cruelty, because the

name of the people became detestable among all men. Because, therefore, the

remnant of the citizens who remained at Jerusalem perished, hence it happened

that the burning penetrated to the ten tribes, and to those wretched exiles who

were captives in remote lands. But now our Prophet is silent on this point. In the

meanwhile, he comprehends whatever we saw before, although more briefly: only

that explanation was wanting, which, although it was formerly useful, yet ought not

of necessity to be repeated. A third part, therefore, shall die by pestilence, and shall

perish by hunger in the midst of thee; then a third part shall perish by the sword

around thee, and a third part shall be scattered towards every wind: although God

claims this for himself, I will scatter, says he, the third part, and draw out the sword

after them, so that they also shall perish in their dispersion. Now that dispersion

is by itself miserable, but God pronounces that he would not be content with that

moderate punishment until he utterly consumed them. It follows ---

Ezekiel 5:13

13. Thus shall mine anger be accomplished, and I wilt cause my fury to rest upon

them, and I will be comforted: and they shall know that I the LORD have spoken it

in my zeal, when I have accomplished my fury in them.

13. Et perficietur ira mea, et residere 118 faciem excandescentiam meam in ipsis:

et consolationem accipiam: et cognoscent quod ego Iehovah, qui locutus sum in zelo

meo 119 cum perfecero excandescentiam meam in ipsis.

In this verse the Prophet only teaches what he had said before, but by way of

confirmation, namely, that God's vengeance would be horrible and unceasing until

the destruction and extinction of the people. There are some who think that this was

interposed that God might mitigate the rigor of his vengeance, and so this verse,

according to them, contains a promise of pardon; but it is rather a threat. For what

they assert --- that God would cause his anger to cease --- cannot stand. For it follows

afterwards they shall know that I Jehovah have said it, when I shall have filled up

my wrath or anger against them And the context, as we shall afterwards see, will

refute that comment. Let this, then, remain fixed, that the Prophet does not here

promise the people any mitigation of their punishment, but goes on denouncing the

vengeance which he formerly mentioned.

First he says, it shall be filled up: {,}כלהkeleh, signifies sometimes ``to finish,''

but also, ``to be accomplished,'' ``to consume,'' and also, ``to be consumed.'' In

this place God signifies that there should be no end to the punishments until he was

satisfied. The image is taken from men desirous of vengeance, whose eagerness

118Or, "rest." — Calvin. 119Or, "in my jealousy." — Calvin.

EZEKIEL

does not cease till they satiate themselves with revenge. God, therefore, here likens

himself to men when he speaks of the end or fulfillment of his anger. Now he adds, I

will cause my fury to rest upon them, that is, my fury shall be, as it were, fixed upon

them. For ``rest'' is not to be received here for ``cease,'' for wrath is said to rest when

it has spent itself, but God wishes here to mark by his Prophet the perseverance or

untiring course of his vengeance. My wrath, therefore, shall rest upon them, that is,

it shall not remove or pass away; for God is said to withdraw his hand when he ceases

to punish us, but here the rest of his wrath is its perpetual continuing. He adds, I will

take comfort Here God transfers to himself what properly does not belong to him,

for he does not delight himself after the manner of men when he takes vengeance

on wickedness; but we know that God's judgment cannot be comprehended, unless

he puts on the character of man, and in some manner transforms himself. Hence

he is said to receive comfort in the approbation of just judgment. For this comfort

signifies, that God cannot bear the contempt of his law --- then that the malice of

man is so desperate, that the judge must at length appear in his own nature; not

that he indulges in any passions, as is sufficiently known, but because we cannot

otherwise conceive him to be a just judge, unless he declare himself pleased with

vengeance, when he sees men so utterly abandoned and beside themselves, as not

to be otherwise recalled to penitence.

He afterwards adds, and they shall know that I Jehovah have spoken it Here God

obliquely blames the stupidity of the people, because they not only despised all

prophecies, but also proudly laughed at his threats. As often, then, as the Prophets

declared the vengeance and judgments of God, they gave material for laughter to

a perverse and impious people, and their obstinacy so blinded them that they did

not think it was God who spoke; for they supposed that men only would be their

adversaries, and hence their rage against the Prophets. For if they had thought that

they had spoken by divine inspiration, they would never have dared to rise against

them so madly; but because they thought that the Prophets uttered in public their

own comments, therefore they strove with them in forgetfulness of God. The Jews,

therefore, did not acknowledge him. But let us mark the source of their ignorance:

they turned aside their senses from God of their own accord, as at this time many

do not think that God speaks when his truth is openly shown from the Scriptures.

Why do they not think so? because they are unwilling. Hence this blindness was

voluntary and affected, so to speak, in the ancient people, since they imagined that

the prophecies would be without effect. This is the reason why the Prophet says,

then they shall know that I have spoken, because, as the proverb is, experience is the

fool's teacher; since, therefore, they rejected all threats, it came to pass that, by the

teaching of calamity, they perceived too late that God was the speaker. And so there

is an antithesis between experimental knowledge, and blindness which arises from

an evil disposition and a contempt of God. For when he says, they shall know when

he has fulfilled his wrath, that knowledge shall be too late and unfruitful. Lastly, God

here pronounces, that he would inflict just punishment on their voluntary ignorance,

from which the Jews should know, whether they would or not, that the prophecies

against which they had closed their eyes had proceeded from himself alone.

JOHN CALVIN

He says also, that he had spoken in his zeal, or jealousy, because the Prophets

were thought to be very furious when they thundered so against the impious. God

therefore here acquits those whom we know were commonly esteemed fanatics,

and says that he spoke in his zeal, because the impious, when they wish to load the

servants of God with envy, object that he is mild and merciful, and that it does not

accord with his character to speak roughly and sharply. God therefore says that he

also uses zeal, or anger, that the Jews might not think his Prophets carried away with

inconsiderate zeal and fervor, since we know that they fell into that grievous error.

It follows ---

Ezekiel 5:14

14. Moreover I will make thee waste, and a reproach among the nations that are

round about thee, in the sight of all that pass by.

14. Et ponam to in vastitatem, et opprobrium inter gentes quae in circuitu tuo

sunt, in oculis eujusvis transeuntis. 120

He explains what we saw before more at length, whence also we understand

that in the next verse God had not softened his anger, but proclaimed the ultimate

destruction of the nation. He says therefore, that the Jews shall be desolate, as they

translate it: it also signifies dryness, and hence is the name for a desert. But it suits

this place to say, the Jews shall be laid waste, and a reproach among the nations: for

they were formerly a celebrated nation: God had ennobled them with remarkable

gifts, so that they excelled in dignity in the sight of all the nations. Now he says,

they should be like a vast desert, and in utter ruin, and a reproach; and not only is

this rumor spread abroad, but all travelers through that land are witnesses of this

reproach. But in the next verse this is followed out more at length.

Ezekiel 5:15

15. So it shall be a reproach and a taunt, an instruction and an astonishment

unto the nations that are round about thee, when I shall execute judgments in thee

in anger and in fury and in furious rebukes. I the LORD have spoken it.

15. Et eris probrum, et subsannatio, castigatio, et stupor gentibus quae in cir-

cuitu tuo sunt, dum fecero in to judicia in ira, et excandescentia, et increpationibus

excandescentiæ: ego Iehovah locutus sum.

He further explains how the Jews should be devastated and become a reproach

among the nations. Now, he does not speak of their dispersion, but uses two words

for one idea: he puts {,}חרפהcherepheh, which signifies a reproach, and adds

{,}גדופהgedopheh, which signifies a taunt and a mocking: but this could not take

place without the slaughter of the people. Unless the profane heathen had some

ground for it, there was no reason why they should utter their taunts and hissings

against the Jews. Hence destruction and complete slaughter are comprehended un-

der the words reproach and taunt, or laughing-stock. But this sentence belongs to

the former verse: there it was said, I will make thee: here, thou shalt be Meanwhile

the execution of God's vengeance is marked; when, therefore, God reproaches us,

we are compelled to lie under the power of his hand, because an attempt to resist

him is vain. We shall wrestle, indeed, as the ungodly do, but unless we yield will-

120Or, "traveler." — Calvin.

EZEKIEL

ingly, the violence of his power will crush us. Hence we must observe the context:

I will make thee a reproach, and thou shalt be one, because God signifies that his

threats should not be either empty or in vain. He adds, thou shalt be a correction:

{,}מוסרmoser, signifies discipline and instruction, but is often used for that correc-

tion which springs from a sense of God's wrath. When, therefore, God chastises his

people, if they repent, they are said to profit by his discipline, since they have learnt

themselves to be sinners by the punishments which he has inflicted on them. But

he says that the Jews should be a correction to the profane nations, because they

should grow wise by their punishments; for while we apply examples to our use, this

is a timely correction, since we do not wait till God strikes us; but when he takes

vengeance on the despisers of his law at a distance, if we are moved by such ex-

amples, this is, as I said, correction in good time: for the Prophet now applies it to

the nations, not without the disgrace of the elect people: as if he had said that their

punishment would be so notorious that the very blind would recognize them, and

tremble at the perception of their import.

Afterwards he adds --- in astonishment These words, indeed, do not seem suf-

ficiently in agreement with the Jews being for a wonder and a correction; but the

Prophet does not simply mean that those who perceived the judgment of God should

be either stupid or docile, he only means that in God's severity material would be

proposed for all, as well of correction as of astonishment, so that they should be

horrified when they saw God treating his elect people so harshly. For he adds, when

I shall execute judgments on thee in wrath, and in fury, and in burnings of anger.

He confirms what we saw before, namely, that God's judgment would be remark-

able, because he had so long borne with a reprobate people. Since he had so long

borne their impiety, he broke forth at length in one impulse, and then exercised the

formidable judgment of which he speaks. This is the reason why he says the nations

shall be astonished when I execute my judgments upon thee. What, then, were

these judgments? --- in truth, anger, and burning, and furious rebukes. Here the

Prophet seems verbose; but he could not be too much so, since the sluggishness of

the people was so great that they were not moved by any prophecies. As we have

formerly seen, he had been, doubtless, derided by those Jews in Chaldea, who as

yet remained at home tranquil, as it were, in their nests. ``Does he, the wretched

exile, threaten us? let him be content with his own lot: since God has spared us,

he seems to be stirred up to vex us by envy alone; but we have no reason to fear

the envy of a captive and an exile.'' Since, then, the Prophet knew that he was con-

temptible among the Jews, it was necessary to heap up such forms of speech, that

his teaching might have more weight: nor does he look: at the Jews alone, but at

those people also who had been dragged into the same exile; for he has to advise

them, for the reasons which we have formerly explained. Now, therefore, we un-

derstand his meaning when he speaks concerning anger and burning, and adds, at

the same time, burning rebukes He adds also, I Jehovah have spoken it: which he

will repeat at the last verse of the chapter. And this confirmation is also very useful,

because when both the Israelites and the Jews looked at a mortal and abject man,

a captive and a slave of an impious people, they would doubtless have despised all

JOHN CALVIN

his prophecies. Hence he sets God before them, by which he means that he was not

the author of the threats, but spoke only from the mouth of God, as the organ of the

Spirit. It follows ---

Ezekiel 5:16

16. When I shall send upon them the evil arrows of famine, which shall be for

their destruction, and which I will send to destroy you: and I will increase the famine

upon you, and will break your staff of bread:

16. Cum emisero 121 sagittas famis malas in ipsos, quae erunt in perditionem, 122 quas jaculabor in ipsos ad perdendum eos: et famem addam contra eos, et

confringam ipsis baculum panis.

He illustrates the sentiment which we have seen, but not after the manner of

rhetoricians, who affect splendor and ornament of speech; but his only design was

to penetrate the minds of the people, like stones or iron. This, then, is the reason

why he uses such variety here, and adorns his teaching with various figures. For he

now compares God to an archer, who points his arrows against them; but he speaks

metaphorically concerning the arrows of God; for he calls them arrows of famine and

evil, that is, deadly and death-bearing. Since, then, I shall hurl evil arrows against

them, they shall cause their destruction, says he; that is, they shall not escape death,

because they shall be struck with mortal wounds. A person might be struck by the

blow of an arrow, and yet become convalescent; but God pronounces the arrows of

which he speaks deadly, so that whoever is struck by them has no hope of safety

left. Besides, by arrows of famine we may understand such barrenness of soil as

flies, locusts, and other scourges of God --- at one time scorching, at another mildew

dries up the corn-field, now rains make the wheat rot, now heat burns it up, as many

sources of corruption and pestilence as these are to the crops, so many are the

arrows of God which transfix men's hearts, and that too by a deadly wound. If so

subtle an explanation does not please any one, he is at liberty to take it otherwise;

yet if any one properly attends, he will confess that God darts his own arrows as

often as he causes famine, or deprives men of sustenance. He adds, which shall

become corruption He confirms what we said was denoted by the epithet {,}הרעים

hergnim. He says, therefore, that these arrows would be destructive, because they

should be for perdition and destruction. Another confirmation follows: which I will

send, says he, against them to destroy them Here God distinctly affirms that he

would dart forth those arrows, and repeats again what we saw before, and that, too,

in the same verse. But we have taught you why the Prophet insists, in many words,

on a matter by no means obscure. He adds, and I will multiply famine against them.

Here he signifies that he was armed with different weapons, so that if men perceive

themselves to have fallen, they may perceive that God has other hidden weapons,

which he has not yet brought into use. By the word ``multiply'' the Prophet expresses

what we have already seen, by means of arrows, for he uses the plural number, but

the impious restrict as much as they can the power of God. ``If God wills'' they say,

``he can indeed ruin the corn-fields with continual rain, he can also burn them up

121Or, "I shall have darted {,{שלחshelech, signifies to send, but it here means to dart; for the context requires it.''

--- Calvin.

122Or, "destruction."

EZEKIEL

by too much heat, if we have escaped the frost and the hail, the storm, and the

rain., and the drought, it will have already gone well with us.'' Thus the impious

harden themselves in their security. And why? because they restrict God's arrows

to a fixed and certain number. This is the reason why he says, I will multiply famine

upon them; that is, when they think their yearly produce safe, because they have

escaped drought, and rain, and mildew, and storm, and hail, I will find, says he, other

modes unknown to them, by which I will bring famine upon them. And he expresses

one manner of doing so --- I will break the staff of bread, concerning which form of

speaking we have spoken previously. I do not subscribe to their opinion who say, that

the staff of bread is broken when God sends a deficiency of corn; for in the greatest

plenty the staff of bread is broken, as we saw in Moses, when God takes away the

nourishing quality of bread, and makes it vanish, (Deuteronomy 8:3,) because man

lives not by bread alone, but by that secret inspiration which God has implanted in

the bread. Hence we may eat more than fourfold the usual quantity, and yet not

be satisfied, as this form of speech often occurs with the Prophets, which they take

from Moses. Thou shalt eat, and not be satisfied, say they. (Leviticus 26:26; Isaiah

9:20; Ezekiel 7; Hosea 4:10; Micah 6:14.) So also here the Prophet repeats what we

saw in the last chapter --- that God breaks the staff of bread, that is, takes away its

nourishing quality, so that he who feeds upon it does not feel that he has recovered

new rigor. It follows ---

Ezekiel 5:17

17. So will I send upon you famine and evil beasts, and they shall bereave thee;

and pestilence and blood shall pass through thee; and I will bring the sword upon

thee. I the LORD have spoken it.

17. Et mittam in vos famem, et bestiam malam, 123 et orbabunt to; 124 get pestis,

et sanguis transibunt in to, et gladium venire faciam super to: ego Iehovah locutus

sum.

Here God speaks generally concerning certain adversities --- I will send evil upon

them, he says, but immediately afterwards he adds the kind of evil, of which he had

not yet spoken. Hence, under the name of evil he embraces all adversities, as if he

had said that he intended to exact the penalty from the wicked, not in one or two

ways only, but by those numberless troubles which surround us, and to which we are

subject; so that there would be no bounds to his wrath, unless men should cease to

provoke his anger. This is the reason, then, why he now speaks generally concerning

evil; but as I have said he adds the kind of evil --- An evil beast shall come upon thee,

and so I will bereave thee Although only one form of evil is expressed, yet it is by

no means doubtful that for the sake of example God mentions this, that they might

understand that all injuries are in his hand. And these are numberless. If we look

upwards, how many deaths hang over us from that direction? If we look at the earth,

how many poisons? how many wild and fierce beasts, how many serpents, swords,

pitfalls, stumbling-blocks, precipices, falls of houses, throwings of stones and darts?

In short, we cannot stir a step without ten deaths meeting us. So God here speaks

123Or, "wild beast" — Calvin. 124"He used before the plural number" — Calvin.

JOHN CALVIN

of wild beasts only for the purpose of showing that they were at hand, and that by

them he would execute his judgments. Now, therefore, we understand why Ezekiel

first spoke of the genus, and afterwards came to the species.

And at length he adds, I will bereave or deprive them, namely, that he will deprive

fathers of their sons, and sons of their fathers; and he will do that, not only by cruel

and savage beasts, but by various other ways. Again he repeats --- pestilence and

blood shall pass over thee. He had not spoken of blood before, unless under the name

of the sword, which he repeats again: but he heaps together, as I have said, various

forms of speech, so that those should be at length awakened who had been too slow,

and were afterwards turning themselves willingly away from all sense of the wrath of

God. Hence he says, pestilence and blood shall pass through thee. Then, I will bring

a sword, says he, upon thee When he spoke of blood, he really intended a sword,

but, as I have already said, this did not cause either the Israelites or Jews instantly

to tremble at such threats. What, therefore, was in itself sufficiently clear and easy,

ought to be impressed in various ways. With this view he adds again, I Jehovah have

spoken For he turns away the Jews and Israelites from looking at himself, and shows

them that he was not the author of the threats, but that he faithfully delivers what he

had received from God's hand, and what he was commanded to utter against them.

PRAYER.

Grant, Almighty God, since we are so dull and heavy, that we may awake in time

at thy threats, and submit ourselves to thy power, that we may not experience by

our destruction how formidable it is, but profit under thy rod when thou correctest

us like a father, and may we so become wise, that through the whole course of our

life we may proceed in the continual pursuit and meditation of true repentance; and

having put off the vices and filth of the flesh, we may be reformed into true purity,

until at length we arrive at the enjoyment of celestial glow, which is laid up for us in

Christ Jesus our Lord. --- Amen.

Lecture sixteenth

Ezekiel 6

CHAPTER 6

Ezekiel 6:1-3

1. And the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovæ ad me dicendo,

2. Son of man, set thy face toward the mountains of Israel, and prophesy against

them,

2. Fili hominis, pone faciem tuam ad 125 montes Israel, et prophetiza ad eos,

3. And say, Ye mountains of Israel, hear the word of the Lord GOD; Thus saith the

Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys; Behold,

I even I, will bring a sword upon you, and I will destroy your high places.

3. Et dic, Montes Israel audite sermonem Dominatoris Iehovæ: sic dicit Dominator

Iehovah montibus et collibus, rivis 126 et vallibus: ecce ego adducem contra vos

gladium, et perdam excelsa vestra.

The Prophet now turns himself to the kingdom of Israel, since he had formerly spo-

ken concerning the Jews alone. He says that he was divinely sent to the mountains

of Israel. The first question may arise about the time; for the kingdom of Israel had

been cut off, and the ten tribes dragged into exileand the kingdom had come to an

end in Ezekiel's time. The time, therefore, does not seem to accord with the denun-

ciation of the Prophet as to what had happened many years previously. But nothing

will appear out of place, if we say that it was partly prophecy and partly doctrine,

so that the Israelites might understand why they were driven out of their country,

and dispersed among the nations. I say that God's plans were partly explained to

the exiles, that they might know why God had driven them to distant lands: for this

punishment would not have been useful had not God convinced them of its cause.

But although the kingdom had fallen, it is probable that some of the people were re-

125Or, "against." — Calvin. 126"Some translate 'torrents;' others, 'the rushing down of waters;' others, 'rocks.' " — Calvin.

JOHN CALVIN

maining: for the Assyrian did not carry off so many thousand men, and his kingdom

would have been burdened by such a multitude. Doubtless he collected the flower of

the people, and permitted the commonalty to remain there: for he sent from his own

kingdom inhabitants for the deserted soil. But the change was great and ruinous to

the king himself, and vexatious to all alike. Although, therefore, the kingdom did not

exist any longer --- nay, even the name of Israel was almost extinct, because there

was no mass of people, and they dwelt in their country like foreigners and guests,

yet there was still some portion of them left. Now, we collect from the words of

the Prophet that they were obstinate, because they were not induced by either the

exile of their brethren, or their own calamity, to leave their own superstitions, and

embrace the true and pure worship of God.

Since, therefore, this chastisement did not profit them, hence the Prophet is or-

dered to preach against them It is ascertained from the first chapter that Ezekiel

received this command after the destruction of the kingdom of Israel, (Ezekiel 1:1,

2) for he said that he was divinely stirred up in the thirtieth year after the jubilee, and

in the fifth year of the captivity of Jechoniah or Joachim. It is evident, therefore, that

the Prophet spake against the land of Israel after the ten tribes had been dispersed.

Hence we may elicit that there were still many people there, because it would have

been difficult for the Assyrians to receive all the people, and those who remained

alive in the country went on in their own abominations, so that it became necessary

for some other judgment to be denounced against them, on which we are about to

enter. Now, therefore, this principle is established, that the Prophet so treats the

slaughter of the kingdom of Israel, that he predicts as about to come to pass what

those left in the country by no means feared; for they were persuaded that. they

were free from all dangers. But the Prophet shows that God's wrath was not yet com-

plete, but that their former calamities were only a prelude, and that heavier woes

were at hand, because they had so hardened themselves against the power of God.

The prophecy, too, has greater weight when the Prophet addressed the mountains

than when his discourse was directed to men. So that Ezekiel is not ordered to ex-

hort the Israelites to penitence, and to threaten them with the punishment which still

remained, but he is ordered to turn his discourse to hills, and mountains, and valleys

Thus God obliquely signifies, first, that the Israelites were deaf, and then unworthy

of the trouble which Ezekiel would spend in teaching them. Thus the Prophet sent

to Jeroboam did not design to address him, but turning to the altar ---

``O altar, altar,'' says he, ``thus saith Jehovah, Behold a son shall be born to the

family of David, by name Josiah, and he shall slay upon thee the priests of the high

places, and shall burn upon thee the bones of the dead.'' (1 Kings 13:2.)

The king was burning incense on the altar, the prophet does not regard him, but

as I have just said, directs his discourse to the altar: that was far more vehement

than if he had reproved the king sharply. For that was no common reproof, to pass by

the king as if he had been only the shadow of a man, and to admonish the dead altar

concerning a future event: so also in this place: Son of man, set thy face against the

mountains of Israel, and prophesy against them The Prophet might object that the

mountains had no ears, and hence that it was only child's play. But he understood

EZEKIEL

God's intention, and so obeyed cheerfully, because he saw the people despised and

rejected by God because they were deaf and incurable, and meanwhile he knew that

his labor would not be lost although he addressed the mountains. For we know that

the earth was created for the use of man, and hence God proposes to us examples of

his wrath in brutes, trees, the atmosphere, and the heavens, that we may know that

admonitions belonging to us are engraven there, although in every other way God

turns away his eyes and his face. This, therefore, is a sign of his wrath, when God

shows his judgments on all sides, and yet is silent towards us, because we gather

from this that we are unworthy of any trouble for our improvement, and this was

doubtless the Prophet's conclusion.

Now a clearer expression follows in the third verse: Thou shalt say, ye mountains

of Israel, hear the word of the Lord. Here an audience is required of the mountains

which they could not give, but that has respect to mankind, as I have just said. God,

therefore, requires the mountains to listen, so that men may understand that an inan-

imate thing may be endued with sense, if their stupidity is considered. For at length

God enforced his judgments against the mountains of Israel. Although, therefore,

they could not hear the Prophet speaking, yet they took up his instruction, because

it was efficacious in them, and God at length in reality proved that he had not spoken

in vain. The event, therefore, openly made the mountains in some way attentive.

Neither could they escape the judgment which had been openly denounced. Now

he adds, Thus saith Jehovah to the mountains and the hills Ezekiel now addresses

not mountains only, as he had been commanded: hence he seems to exceed the

prescribed command, for he had been sent to mountains and hills only, but now he

says, hear ye mountains, hear ye hills, hear ye valleys. But we said yesterday that

prophets sometimes speak briefly, and sometimes explain more fully what they had

uttered but shortly. God, therefore, at the beginning spoke only of mountains, but

he doubtless comprehended valleys, and the flowing down of rivers, because the

Prophet only explains what he had said in one word: hence he speaks to mountains

and hills, and then to the pouring down of waters or torrents Jerome translates it

rocks, and the Hebrews call whatever is violent {,}אפיקaphik, hence when there

is any violent course they use this word; and so we may understand in this place

either rocks or flowing down of waters or torrents, no matter which. But since he

afterwards adds valleys, this explanation is to me probable, that the Prophet indeed

understands either torrents or the rushing down of waters. Here we must also re-

mark, that those parts are marked out where the Israelites had erected perverse and

adulterous worship: for we know that mountains were filled with superstitions, and

so also valleys, though the reason was different: for when they erected their altars

on the mountains they thought themselves near God, but when they descended into

the valleys, their rites were thus performed in shade and obscurity, and thus they

thought themselves in this way hidden as it were in a sanctuary. It is sufficiently

known that they exercised their idolatries in the mountains as well as the valleys.

This, therefore, is the reason why the Prophet here shows that the whole land of

Israel was polluted with defilement. Behold, says he, I bring a sword against you.

Hence we infer that when the Prophet addresses the mountains, yet he speaks for

JOHN CALVIN

the sake of man. For the sword could not injure the mountains: for one stone would

break a hundred, nay a thousand swords, and yet remain entire. God, therefore, had

threatened the mountains with slaughter in vain, nay, when mention is made of the

sword, we know that death is understood: for the cause is put for the effect. Hence

God addresses men indirectly, but when he directs his discourse to the mountains he

shows that men themselves are deaf, and therefore turns away his face from them,

and addresses mute elements and inanimate things: and I will destroy, says he, your

lofty things He now explains what I have taught before, that mountains, and hills,

and valleys, and descending waters are named, because perverse and impure wor-

ship flourished there. For by ``lofty things,'' the Spirit doubtless intends whatever

the Israelites had mixed of their own imaginations to corrupt the worship of God.

They properly call altars lofty, because they were erected in high and conspicuous

places. But the species is here put for the genus. Meanwhile, God signifies that he

so abominates all fictitious worship that he cannot bear the sight of the places. The

stones indeed of which the altars were built we know to be harmless: for places are

not polluted by idolatry of their own will; for as far as the world was created by God it

always retains its own nature, but as far as man is concerned, the places themselves

were polluted, and the contagion renders them hateful to God. Hence this is put for

the detestation of idolatry. He continues the same sentiment, and first denounces

that altars should be laid waste. Now it follows ---

Ezekiel 6:4

4. And your altars shall be desolate, and your images shall be broken: and I will

cast down your slain men before your idols.

4. Et desolabuntur altaria vestra, et conterentur idola vestra, et cadere faciam 127 occisos coram idolis vestris.

Hence it appears how greatly obedience pleases God, and how true it is that it

is better than sacrifices. (1 Samuel 15:22; I Kings 12.) For it is certain that the

Israelites extolled their own fictions exorbitantly, as if they were worshipping God

correctly In the beginning, indeed, Jeroboam cunningly devised those new rites, that

he might alienate the ten tribes from the family of David, and at length the error

spread, so that they thought that God approved that impious worship. But we see

that God abominates them. We should always hold this principle, that although men

think that they obey God when they thrust in their own fictions, yet they produce

no other effect than to provoke the wrath of God against them. This vengeance,

therefore, had not been taken against altars, unless God had been greatly offended

with the impious mixture. Your altars, therefore, shall come to ruin and destruction,

and then your idols shall be destroyed. Here some understand the idols of the sun,

as the noun is taken from heat, which is afterwards repeated: but this divination

seems to be too contracted Hence I do not doubt that the idols are so called on

account of the mad love with which the worshippers were seized: for throughout

the Prophets they are said to be like adulterers, and our Prophet also uses the same

language. Idols therefore may very properly derive their name from heat, because

their superstitious worshippers inflame themselves with love, and like adulterers run

127Or, "I will lay prostrate" — Calvin.

EZEKIEL

after harlots, as we shall again see. He afterwards uses another word, when he says,

I will lay prostrate your slain before your idols: for they call idols {,}גלוליםgelolim,

on account of their foulness, nay even filth. We see then in the first place that the

fury with which the Israelites were inflamed is condemned by the Prophet, since

they perverted the pure and lawful worship of God: then he reproves their enormity

because they willingly remained in filth and defilement. But here also we are taught

how mightily God is angry with all superstitions, when he not only cites mankind to

his tribunal because they profane true piety, but is angry with external instruments

--- as stones and wood, and, as it were, involves these instruments of idolatry with

their authors. It follows ---

Ezekiel 6:5

5. And I will lay the dead carcases of the children of Israel before their idols; and

I will scatter your bones round about your altars.

5. Et ponam cadavera filiorum Israel coram idolis vestris, et spargam coram idolis

suis: 128 spargam ossa vestra 129 In circuitu altarium vestrorum

By these words the Prophet signifies that God's wrath would be manifest, because

he impresses certain marks by which it may be judged that the Israelites had pro-

voked his anger; because they had departed from the pure and genuine order of the

law. He says, therefore, I will place the carcases of the sons of Israel before their

idols, when the carcases were so mingled with the idols, hence it appeared that God

was greatly offended. For we know that it was detestable in all sacrifices that either

human bones or carcases should be joined with the victims: so that the religion of

the Israelites was openly condemned by this sign, so that unless they had been ut-

terly blind, they would acknowledge all their worship to have been abominable. We

understand, therefore, the design of God when he says, that he would cast the car-

cases of the sons of Israel before their idols: as if he had said, I will defile all your rites

which seem to you sacred, and I will make them stink even before the unbelievers.

But how? for the altar is polluted by contact with a carcase; but the carcases shall

be cast there, that the contagion may spread to the altars. And I will sprinkle, says

he, your bones around your altars Lastly, he signifies that he would profane those

sacred rites which the Israelites had fabricated for themselves with their carcases:

by which he understands that they would be doubly disgraced whilst they defiled by

their pollutions what they had thought beautiful. The Prophets constantly proclaimed

that these rites were folly and an abomination, but still those who were attached to

those superstitions pleased themselves. When, therefore, God's servants effected

nothing by their sacred admonitions, at length a real and actual proof was added,

when their altars were polluted, and that, too, with their own defilement. For in this

God's remarkable vengeance appeared, as I have formerly said.

Ezekiel 6:6

6. In all your dwellingplaces the cities shall be laid waste, and the high places

shall be desolate; that your altars may be laid waste and made desolate, and your

idols may be broken and cease, and your images may be cut down, and your works

128"The relation is in the third person." — Calvin. 129"He returns again to the second person" — Calvin.

JOHN CALVIN

may be abolished.

6. In omnibus habitationibus vestris urbes desolabuntur: 130 et excelsa in vasti-

tatem redigentur, ut vastentur et desolentur 131 altaria vestra, et conterantur, et

cessent 132 idola vestra, et excidantur idola vestra, et deleantur opera vestra.

In other words, the Prophet signifies that God would take vengeance on the super-

stitions of the ten tribes in all places; whence it is clear, that no corner was free from

corruption. For, while he names all habitations, he means that they had defiled every

habitable place. Wheresoever they dwelt they had erected their altars and strange

worship, as another Prophet reproves them; according to the number of your cities

were your Gods. (Jeremiah 2:28; Jeremiah 11:13.) He addresses the Jews there, but

the meaning is the same. Hence the Prophet signifies, that it was not a single part

only that was polluted with their idolatries, but their filth was spread abroad through

the whole land wherever there were any inhabitants. In all your habitations, there-

fore, the cities shall be deserted When he threatens destruction and desolation to

the cities, he means what I have just said, that those places were corrupted by impi-

ous superstitions. He adds, and thy high places shall be destroyed or made desolate.

Here he explains himself more clearly, that the cities should be reduced to solitude,

because their religion was corrupt, and the inhabitants were given up to their own

fictions and idolatries. He adds therefore high places to cities, that he may point out

the reason of the cities perishing. He adds, that they may be desolate or reduced to

a desert: it is again the word {,}חרבchereb, and your altars may perish. He confirms

the same doctrine, namely, that he was so hostile to the cities of Israel because they

were all polluted with profane and strange altars. For, as we have said, God had cho-

sen that land to himself, and so all its cities were dedicated to his glory. This, then,

might move us to wonder why he threatened them with destruction; for we might

readily answer this by saying his counsel was changed. But the Prophet shows, that

although the cities themselves were pleasing to God, yet they were hated by him

through the corruptions by which they were polluted. Hence he joins high places to

altars. Hence a probable conjecture is elicited, that the Israelites did not sacrifice

wherever they had erected high places. They had then their own high places when

they worshipped false gods, and also their own altars. And since the worship of God

was vitiated in both ways, the Prophet, as I have said, here joins them both.

At length he adds, and your idols shall be broken up and cease, or be abolished.

Again he uses that reproachful word which I have said is taken from the stench of

dung. (Luke 16:15.) But it signifies that which is highly esteemed among men is

abominated by God, especially when it is worshipped. And your idols, says he, shall

be cut off. I have said that this word is derived from heat. It means, that the idols

were the cause of their madness, since the Israelites were so corrupted with impure

love that they deserted God and looked only at the idols: but he compares the zeal

with which idolaters are maddened to impure and brutal lust. At length he adds, your

works shall be destroyed. Here he uses a general name, and significantly points out

130That is, "in every habitable region they will be deserted." This word we have illustrated before — Calvin.

131Or," shall be destroyed and perish." — Calvin. 132Or, "abolished," the same word for idols which is derived from heat. — Calvin.

EZEKIEL

the difference between the pure worship of God and all corruptions. There is no

need of a long discussion if we desire to know how God is to be worshipped. For

he rejects and excludes our works. If, therefore, we do not obtrude our works, but

only follow what God demands, our worship will be pure, but if we add anything

of our own, it is an abomination. We see, therefore, that useful instruction can be

collected from one word, namely, that all worship is perverse and disapproved by

God when men bring anything forward of themselves. For by works he does not

here understand idols made of either wood, or stone, or brass, or gold, or silver,

but it comprehends likewise whatever men have fashioned, and whatever can be

ascribed to them, because they have not taken them from the mouth of God and the

commands of his law.

Ezekiel 6:7

7. And the slain shall fall in the midst of you, and ye shall know that I am the

LORD.

7. Et cadet interfectus in medio vestri: et cognoscetis quod Ego Iejovah.

Here the Prophet adds a small clause to his former threats, namely, that God

would so consume the whole people with slaughter, that they would be compelled

to acknowledge him as Jehovah. The slain, therefore, shall fall in the midst of thee,

that is, the enemy shall arise who shall cause slaughter everywhere through the

midst of the land. As to the phrase, I am Jehovah, it refers to the prophecy; for the

Israelites did not openly deny God, but because they had no faith in the words of

the Prophet, hence God appears and confirms and establishes the authority of the

prophetic teaching, when he shows that an avenger was at hand if it was despised,

as we know it was despised; and this he will soon explain a little more clearly. It

follows now ---

Ezekiel 6:8

8. Yet will I leave a remnant, that ye may have some that shall escape the sword

among the nations, when ye shall be scattered through the countries.

8. Et residuum faciam, 133 ut sint vobis qui evadant gladium in gentibus, cum

dispersi fueritis per terras.

Yet here another promise is added, which may temper the bitterness of so sorrow-

ful a prophecy. For hitherto God shows that he burns with indignation against the

land of Israel, so that he determined to destroy it, since it was polluted everywhere,

and at all corners. Nothing could therefore be hoped for, if Ezekiel had spoken pre-

cisely; therefore a promise is added in mitigation --- I will leave a remnant, says he,

that you may have some who escape the sword; that is, that some of you may sur-

vive. But how? God does not promise simple pardon, that he may leave the Israelites

quiet and safe in the land, but he says that their safety shall be in exile. Hence there-

fore we collect that they were so depraved that they were unable to obtain pardon,

because God says that his patience was their scorn and aversion. Although, there-

fore, he gives the Israelites some hope of favor, yet he also admonishes them that

they could not obtain safety in any other way, except by a kind of death, namely

exile. I will leave a remnant, says he, of you, who shall escape the sword; but how?

133"It is one word — 'I will leave remaining.' " — Calvin.

JOHN CALVIN

whom shall the enemy have spared so that they do not change their place? nay, he

says, when ye shall be dispersed among the Gentiles He promises them life, there-

fore, but a wretched one, because it was united with exile. But God's favor cannot be

sufficiently estimated from these words, unless what follows immediately is added.

Ezekiel 6:9

9. And they that escape of you shall remember me among the nations whither

they shall be carried captives, because I am broken with their whorish heart, which

hath departed from me, and with their eyes, which go a whoring after their idols:

and they shall loathe themselves for the evils which they have committed in all their

abominations.

9. Et recordabuntur qui ex vobis evaserint mei in gentibus, apud quas captivi

fuerint illic 134 quia frangar ad cor ipsorum quod fornicatur, 135 a quod recessit a

me, et ad oculos ipsorum scortantes 136 post idola sua, et pudifient coram facie sua

super malis quae fecerunt in omnibus abominationibus suis.

I see that I cannot finish, and I think the time is advancing.

PRAYER.

Grant, Almighty God, since thou desirest a continual memorial of thy former re-

markable judgments on thy people, that we may this day restrict ourselves to thy

pure worship --- grant, I say, that we may be teachable by thee, and never attempt

to adulterate thy worship by our devices; and since thou hast clearly manifested thy

will to us, through thine only-begotten Son, that we may remain in obedience to him,

and may so invoke Thee the Father, in his name, while we are pilgrims in the world,

until at length we arrive at that blessed inheritance which is laid up for us in heaven

by the same, our Lord. --- Amen.

Lecture Seventeenth.

In the last lecture I only recited the ninth verse, but did not explain it; for the

Lord says, he would afterwards make some part of Israel a remnant, since he hoped

they would profit by the chastisement: then, says he, the remnant will remember

me. By these words he obliquely reproves the sluggishness of the ten tribes, who

could never be brought to any sense of God's anger, unless by experiencing it. For

there is an opposition between remembrance and forgetfulness, since he says they

would remember after they were afflicted, he signifies that during their prosperity

they were drowned in negligence and contempt. We may learn from this that God's

chastisements are very useful to us, because when he indulges us we abuse his

kindness, and flatter ourselves so as to become hardened in sin. It is necessary,

therefore, nay, even useful, that those who indulge themselves in their vices, should

be chastised, and although the Lord can recall us to himself in other ways, yet our

weakness is so great that we always grow torpid in our sins, until his chastisements

draw us back to life. Besides, we must also observe, that; all are not permitted to

become wise again, even when chastised by God. And the Prophet does not speak

generally, but marks out the survivors, or those who shall have been preserved.

134"The adverb of place is redundant" — Calvin. 135"That is, which burns with adultery." — Calvin. 136"Or full of lust" — Calvin.

EZEKIEL

{,}פליטיכםphlitikem, says he, that is, those of you who shall be saved; but this was

only a small portion, as we have seen. Now as the difference is sought for between

the few permitted to escape, and the multitude which perished, none other will be

found, except because it pleased God to preserve a seed. All were worthy of death;

he consumed almost the whole body of the people; he wished a small number to

remain safe. We see, therefore, that the safety of those of whom the Prophet now

speaks flowed from the mere mercy of God. Besides, what I have said must be borne

in mind --- that none repented but those to whom it was given; whence it follows,

that repentance is a singular gift of God. And we see that many plunge into a worse

state, nay, even rage against God when he chastises them: first they roar, then

they are outrageous, then they rush on to unbridled madness, so that they would

be prepared to wage war with God, if they could penetrate as far as the heavens.

Since therefore chastisements are common to the elect and the reprobate, and yet

some go on to rage more and more against God, it follows that it is not permitted to

all to repent when God admonishes them, cites them to his tribunal, and demands

punishment for their sins when they displease him.

This therefore is the reason why the Prophet restricts this promise to those who

should be saved out of the whole people. He had said they should be preserved,

because God was unwilling to extinguish the whole Church, that he might not de-

stroy his covenant, which ought to be perpetual and inviolable. He says among the

Gentiles, among whom, or where, they were captives Here also the Prophet signifies

that exile would be useful to the Israelites, because as long as God suffered them to

possess the Holy Land, they provoked him as if on purpose. Since, therefore, they

so polluted God's worship in the Holy Land, he ought long ago to have destroyed

them. And the Prophet signifies this when he says, among the nations where they

were captives they would then return to a sound mind, though they had been ob-

stinate in the region assigned them by God. It follows that he was broken down,

or worn down, through their heart There may be a double sense of the words. The

first is, that God was at length conquered by their wickedness, after he had found

that he did not profit by bearing them patiently. For when he sees that his favor

becomes a laughing-stock, he is the more angry, and deservedly so. Thus, there-

fore, this passage may be conveniently explained, that God was broken on account

of the adulterous heart of the Israelites; because when he had long suffered them

to sin with impunity, yet when he saw no end to it, being conquered, as it were, by

their obstinacy, he descends to punish them. But we may also refer this to pardon,

because they will acknowledge that God is broken through their heart, because he

wishes to pardon them. For he is said to be broken who voluntarily forgives injuries;

and since there are many tender and kind, who willingly pardon their enemies for

even the greatest crimes. And this explanation is in some degree suitable, because

the sinner cannot really remember God, without perceiving some taste of his good-

ness, so that he hopes he will be propitious to him. Yet the first sense seems more

suitable, that the Israelites will begin to remember when they were dragged into ex-

ile, that just punishment awaited them, because God had borne with them patiently,

and had not treated them at once with the utmost rigor, but when compelled, he

JOHN CALVIN

descended at length to take vengeance, after he was broken down or worn down by

their desperate wickedness. Now, therefore, we understand the Prophet's intention.

Hence also we gather, that those who seriously repent do not acknowledge their fault

lightly, but think within themselves in what ways, and how long, and how perversely,

they have provoked God's wrath. The Prophet expresses this by the word breaking.

God, therefore, did not treat the Israelites so harshly, while he was offended by their

wickedness, but at length he was broken by their hardness.

He says, Through their adulterous heart which departed from me, and through

their adulterous eyes after their idols This image occurs everywhere throughout the

Prophets; and because I have often explained it, I now pass it slightly by. For the

superstitious are said to commit whoredom with their idols, that all idolatry may be

rendered more detestable. For those who adulterate the worship of God by their fic-

tions, yet think that they offer an acceptable obedience. Since, therefore, the blind

and unbelieving so please themselves by their corruptions, hence Scripture com-

pares them to adulterers. The name of devotion among the Papists is at this time

so plausible that it buries all the light of sound doctrine. For by this one word they

reject whatever is offered them in the law and the gospel: and so also concerning

``good intentions'' as they call them. Since, therefore, the incredulous so intoxicate

themselves with their own comments, God distinctly mentions fornicators, and says,

that all who recede from the pure rule of the law contaminate themselves with de-

baucheries. At the same time, as I have often said, the prophets allude to a sacred

and spiritual marriage in which God has bound himself to his Church. For chastity of

soul means the pure worship of God. When, therefore, men fall off from that sincer-

ity, it is just as if a woman should desert her husband and follow adulterers. Now that

the Prophet may express this mad desire more clearly, he adds eyes to the heart.

By these words he understands furious lust, not only because they were devoted to

their idols with all their heart, but they were drawn that way by their eyes, as if their

eyes had been torches to inflame their mind. He retains, however, his own image,

because adulterers by their wandering glances generate the flames of lust, and so

their heart is set on fire. For this reason therefore he says, they were adulterous

both in eye and heart

Afterwards he adds, and they shall become ashamed, or shall be cut off in their

faces, that is, before their face: others translate, they shall feel nausea, which seems

rather too rough. But because the word {,}קטket, signifies to spew out, those

who use a word of abomination render the Prophet's sense faithfully. They shall

be therefore, says he, an abomination to themselves Those who translate it, ``They

shall be cut off,'' also receive the word metaphorically; for he who suffers so much

shame that he scarcely dares to look on heaven and men, is said to be cut off.

But others translate, they shall contend or quarrel before their eyes. But since that

signification is rarer, I scarcely dare subscribe to their opinion, especially when the

best sense is, that they should be abominable to themselves. Therefore, they shall

be rejected before their face, that is, they shall not wait till men condemn them

or until others reprove their perverse worship, but they shall willingly abominate

themselves. Now the Prophet shows that their penitence is real, because it may

EZEKIEL

happen that a person may feel that he has some dealing with God, and yet not be

truly humbled: just as Cain was compelled to tremble at the sight of God, yet was

always like himself. (Genesis 4:9.) So it usually happens to all the wicked. The

acknowledgment of this judgment of God is indeed some portion of repentance, but

only half: wherefore the Prophet, that he may show the Israelites that they would

remember God not without fruits when his hand was upon them, adds, that they

should be abominable to themselves. This displeasure is then the second part of

repentance. He says, for the evils which they have done in all their abominations

The Prophet expresses more clearly, that the veil by which the eyes of the Israelites

had been so long covered should be removed when they returned to God. For escape

from punishment causes men to connive at their sins, as if a veil had been placed

over their eyes, and they imagine that what God not only rejects but even detests

is honorable. But when God by the infliction of punishment forces the wretched to

perceive this, and no longer to put light for darkness and darkness for light, then

they begin to be displeased with themselves. Now it follows ---

Ezekiel 6:10

10. And they shall know that I am the LORD, and that I have not said in vain that

I will do this evil unto them.

10. Et cognoscent quod ego Iehovah non frustra locutus fuerim ad faciendum

ipsis malum hoc. 137

He now mentions the fruit of their repentance, because the Israelites were begin-

ning at length to attribute just honor to his prophecies. For we know that they trifled

carelessly while the Prophets were threatening them. Because, therefore, they were

in the habit of destroying confidence in all the servants of God, and of reducing as

it were their truth to nothing, the Prophet says, that when they repented they would

then perceive that God had not spoken in vain. While they were despising his threats,

they did not perceive that they ought therefore to be considered despisers of God.

For listening only to men, when they heard Jeremiah or Ezekiel, they thought that

they were contending with them only, and could do so with impunity against mere

mortals. God therefore, in opposition to this, testifies that he was the chief author.

For as error springs from error, they proudly rejected whatever the Prophets said,

when they treated it as frivolous and vain. God therefore says: They shall then know

that I have not spoken in vain, when I bring upon them this evil This knowledge,

which is produced by real dissatisfaction with self, is very useful. I have said that it

is the fruit of repentance, but at the same time it profits the miserable, to humble

themselves seriously before God, and to call to memory their own ingratitude: then

they perceive what they had never admitted before, that God is trustworthy as well

in his threats as in his promises. Hence it happens that they reverently embrace his

word which they had formerly despised. He pronounced the same thing previously

concerning the reprobate, who, as we have already said, feel God's hand without

producing fruit. But because he now speaks of those very few whose conversion he

had previously praised, he doubtless comprehends the fear of God under recognition

137"That is, in making them bear this evil, or slaughter, or penalty: for 'evil' is not to be taken here for unjust violence, but only for adversity." — Calvin.

JOHN CALVIN

or perception of him. For if all God's threats had been buried, the people could not

be thought to have returned into the right way, nor could their conversion have any

existence before God. We know that contempt is not free from impious sacrilege,

which is now treated of. Therefore, that the sinner may submit himself sincerely

to God, this acknowledgment is required, that he should weigh within himself how

unworthily and wickedly he had formerly either repudiated or neglected the word of

God. In the meantime the Prophet triumphs over the arrogance of those who had

wantonly despised the teaching of all God's servants, when he says, they shall feel

(or acknowledge) that I Jehovah have not spoken in vain Since, therefore, the Prophet

here depicts as in a painting their late repentance, let us learn to tremble in time at

God's threats. Although indeed God does not yet execute his vengeance upon us,

yet let us be sure that he does not speak in vain, and let us be alarmed as soon as he

shows any sign of his indignation. God indeed testifies that he would be propitious to

the Israelites, although their repentance was tardy; but as far as we are concerned,

let us repent in time, as I have already admonished, and as soon as God utters his

threats, let it be to us just as if their execution were at hand. It follows ---

Ezekiel 6:11

11. Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and

say, Alas for all the evil abominations of the house of Israel! for they shall fall by the

sword, by the famine, and by the pestilence.

11. Sic dicit Dominator Iehovah, Percute manu tua 138 et divarica pedes tuos, 139

et dic Hei 140 super omnes abominationes mahas domus Israel: quia gladio, fame et

peste cadent.

This confirms what we have formerly seen concerning the slaughter of the ten

tribes. The kingdom of Israel had been indeed afflicted, but because those remain-

ing in their own country thought themselves free from further calamity, and gave

themselves up to their idolatries more and more, it was on this account necessary

that final destruction should be denounced against them. Since, then, words moved

them but little, God adds a sign, according to his custom in obstinate cases. He or-

ders the Prophet, by clapping of hands, and by extending his legs and feet, to show

that the land was cursed. Divide, therefore, thy feet; for thus men are accustomed

to do when they denounce anything gravely, or burn with indignation: they extend

their legs in opposite directions; so I have rendered it verbally separate thy feet: the

clapping of the hands has the same object. God wishes by this gesture that his word

should be confirmed, not for the Prophets sake, but for the sake of the obstinacy of

those who were deaf to all words, as we have said. Hence we truly comprehend how

great was the stupidity of men, who, when God was thundering from heaven, yet

remain secure, and do not cease to follow after their own desires: even when God

inspires terror, they do nothing but laugh --- this is monstrous. And yet we see it was

an old disease, and I wish we of this day were free from what Ezekiel experienced.

Lastly, it is just as if he had been commanded to bring the Israelites into his

138That is, "clap thy hands." — Calvin. 139Or, "extend;" verbally, "extend in thy foot." — Calvin. 140Or, "heus, alas!" — Calvin.

EZEKIEL

presence When, therefore, he was commanded to cry alas! or, oh! upon all the

abominations of the house of Israel, there is no doubt that his gesture as well as

his exclamation ought to be efficacious. The reason also is added --- that all shall

perish by sword, pestilence, and famine We have said that these three kinds of pun-

ishment are always proposed, not because God strikes the despisers of his law with

pestilence, the sword, and famine only, but because this method is more known

and more common. God has innumerable hidden methods of punishing transgres-

sors; but since, as I have said, this scourge is more used, hence the Prophets more

frequently mention it.

The result is, that destruction to the kingdom of Israel was at hand, which they

had never thought of; because God avenges the wickedness of his people not only

by war, but by pestilence and famine. Sometimes by the figure, a part for the whole,

it comprehends other punishments. And we know with how many miseries war is

replete; for when once men begin to take up arms, the gate is opened to robberies

and rapines, burnings, slaughters, debaucheries, and all violence; and in war all hu-

manity and equity is buried. Then as to famine, we know that it usually renders men

ravenous. But in pestilence the husband will desert the wife, every family is invaded

by death, orphanhood afflicts one, and widowhood another. Since, therefore, these

scourges of God draw with them infinite miseries, it is not to be wondered at if the

Prophets use war, pestilence, and famine, for shortness, when they signify that those

who provoke God too long shall perish. Now follows a clearer explanation ---

Ezekiel 6:12

12. He that is far off shall die of the pestilence; and he that is near shall fall by

the sword; and he that remaineth and is besieged shall die by the famine: thus will

I accomplish my fury upon them.

12. Qui procul erit, peste morietur; et qui prope erit, gladio cadet, 141 et qui

relictus fuerit, et obsessus fame morietur: et complebo Indignationem 142 meam in

ipsis.

Now the Prophet explains himself how the Israelites were to be destroyed by

famine, the sword, and pestilence, namely, those who shall be far off shall die by

pestilence; that is, after they think themselves hidden in secret places, so that no

danger nor inconvenience can overtake them, they shall die there by pestilence. For

when they were dragged into distant exile, they thought themselves altogether re-

mote from all harm. But pestilence, he says, shall attack them although the sword

shall cease. Then those who shall be at hand, that is, those who remain at home,

the sword shall consume. Now the remnant, he says, who had been besieged and

hemmed in, shall die by famine. And so he confirms what we formerly saw, that

there should be no cause why the Israelites should sleep amidst their sins when

God spared them: because if they do not all perish by the sword, God has other

means of punishing them; for he has pestilence and famine in his hand, so that he

can extinguish those who are far off, since pestilence will pursue them even there;

141"Some translate 'shall fall on the sword,' but too harshly. Already, in the last verse, the Prophet used the same word in a different sense, therefore I change nothing: he who is near shall fall by the sword." — Calvin.

142Or, "burning" — Calvin.

JOHN CALVIN

then if any are left, they shall perish --- even in the midst of peace --- nevertheless,

because God will destroy them by famine and want. Then he adds, I will fulfill my

burning wrath against them: by which words God signifies that he had borne with

that impious people thus far, but if at any time he pleased to exercise rigor, that he

had not yet exacted sufficient punishment for their wickedness. Hence God blames

them, though he had borne with them thus far, and although he had sometimes

stricken them with his rods, yet he was not a rigid judge, but admonishes them as

a father to return to the right way. But since they had so obstinately abused God's

forbearance, he here pronounces that his last act was approaching, and for this rea-

son he speaks of the fulfilling of his burning anger: thus the Prophet turns away all

envy from God, that the Israelites should not charge him with cruelty; thus he shows

them that whatever evils they suffered were only a prelude to a horrible slaughter

which was overhanging them, and which they still despised. It follows ---

Ezekiel 6:13

13. Then shall ye know that I am the LORD, when their slain men shall be among

their idols round about their altars, upon every high hill, in all the tops of the moun-

tains, and under every green tree, and under every thick oak, the place where they

did offer sweet savour to all their idols.

13. Et cognoscetis quod ego Iehovah, cure vulnerati eorum 143 in medio idolorum

ipsorum 144 in circuitu altarium ipsorum, super omnem collem excelsum, in omnibus

capitibus 145 montium, et sub omni arbore frondosa, et sub omni quercu densa, 146

in loco ubi obtulerint suffitum bonae fragrantiae omnibus idolis suis.

Now he again announces that they shall know what they have long neglected.

But here a different knowledge from the former seems to be marked; for he has

lately said that they should so remember as to be ashamed, and acknowledge that

the slaughters predicted by the Prophets had not been in vain: but here he men-

tions nothing of this kind, but only speaks of that experimental knowledge which is

common to the ungodly. And, in truth, this doctrine seems to be extended promis-

cuously to all the commonalty. For although for the most part they did not profit by

it, yet all perceived that God was a judge, because so clear and conspicuous was the

proof of his vengeance, that they were compelled to feel, whether they would or not,

that their punishment was just. We may perceive, then, that the Prophet intends the

phrase --- then ye shall know, etc., in a wide sense, because he addresses all the

Israelites without exception, even those who should perish. For, we said, such was

the character of that knowledge, that it only frightened them, and did not bend them

to humility. And, truly, the words which follow show only the terrible vengeance of

God, when they shall be slain, says he, that is, shall fall, near their idols But we have

said that they would more clearly acknowledge the vengeance of God from this ---

that he rendered their false gods an object of ridicule. But, as I have said before, the

Prophet uses an opprobrious name when speaking of idols. Since, therefore, they

so fell near their idols, under the confidence and protection of which they thought

143Or, "slain." — Calvin. 144"The person is here changed, but this does not obscure the sense." — Calvin. 145That is, "the tops" — Calvin. 146"Some translate 'elm,' but it is also oak." — Calvin.

EZEKIEL

that they would always be safe; and although the idols themselves were thus in-

volved in the condemnation, this made God's vengeance more manifest. And this is

the reason, as I have before suggested, why the Prophet enters into these details.

What follows is to the same purpose --- by the circuit of all their altars This, then,

was profanation of all altars, to be defiled by carcases being drawn over them, and

then sprinkled with human blood. But he also points out the places where they wor-

shipped false gods; for we have said that lofty places were chosen for them, but

here he puts lofty hills, and then the tops of the mountains But as idol-worshippers

heaped to themselves various and numerous games, when they were satiated with

their high places, they had shady valleys, for their altars were under trees, where

they offered incense. The Prophet therefore pronounces that there was no place

which God did not condemn with infamy. When, therefore, he says that the incense

had a pleasing smell, the opposite is doubtless intended, since this incense was foul

before God: as when an immodest woman desires to please an adulterer, it moves

the wrath of her husband, so here God silently complains that he was provoked by

that foul incense with which the Israelites wished and desired to gratify their idols.

PRAYER.

Grant, Almighty God, since thou not only proposest to us this day the ancient

examples of thine anger, by which we may be restrained within thy pure and per-

fect worship, but also hast so clearly manifested thyself to us, through thine only-

begotten Son, that we cannot err unless we are insane, --- grant, I say, that we may

be not only docile and moral, but attentive to that doctrine which is contained in thy

gospel, so that we may be directed by this perfect light, until we arrive at length at

the full and solid alliance with the Sun of righteousness, Christ, thy Son. --- Amen.

Lecture Eighteenth

Ezekiel 6:14

14. So will I stretch out my hand upon them, and make the land desolate, yea,

more desolate than the wilderness toward Diblath, in all their habitations: and they

shall know that I am the LORD.

14. Et extendam manum meam super eos, et ponam terram vastitatem, et

derelictionem 147 prae deserto Diblathah in omnibus habitationibus eorum: et

cognoscent quod ego Iehovah.

Ezekiel pursues the same sentiment, but it is necessary to persist with more words

in confirmation of his prophecy, because it was somewhat difficult of belief, espe-

cially among men so secure, and who had been hardened against God by long habit.

This is the reason, then, why he uses so many words about a thing in itself by no

means obscure. Now he speaks concerning the extension of God's hand, which is

a Scriptural form of speech sufficiently familiar; for it is said that God extends his

hand when he puts forth manifest examples of his wrath. But the phrase is taken

from men, who, if they wish to accomplish anything great extend their arm. We

know that God accomplishes all things by his nod alone, but because through our

sluggishness we do not comprehend his judgment, the Scripture, in compassion to

our rudeness represents his hand as extended. But he says, that he will place the

147"Or, stupor: for {,{שמהshemeh, as we have seen, signifies this also.'' --- Calvin

JOHN CALVIN

land in devastation and stupor The two words, {,}שממהshemmeh, and {,}שמהshe-

meh, are different, though derived from the same root. {,}שמהshemeh, signifies to

destroy and lay waste; also to wonder at: so that the explanation of some is not bad

--- I will place the land for a desolation and an astonishment. But because the com-

parison of a desert follows immediately, I willingly subscribe to the opinion of those

who translate desolation or solitude, and vacancy or waste: for although these: two

words are synonymous, as they say, yet the Prophet properly adds vacancy or soli-

tude to waste, because he does not inculcate the same thing too often, for the sake

of explanation, but only that he may confirm what he otherwise knew would not be

attended to by the Israelites. Some translate from the desert even to Diblathah;

and there are some who think Riblatha should be read instead of Diblathah --- and it

may happen that an error has crept in, on account of the similarity of the letters {}ד

and {.}רBut I do not think any change is needed: and besides, I reject as absurd,

the explanation from the desert even to Diblathah or Riblatha. But {}מis rather a

mark of comparison: the land of Israel shall be reduced to desolation more than the

desert of Diblathah. For how could the Prophet have said --- from the desert even

to Diblathah? The threat is against the land of Israel, but Diblathah was in Syria

beyond the land, for they think it was Antioch: hence the true sense, according to

the Prophet's intention, could not be elicited from this. But it is most suitable that

the desert should be placed before the eyes of the Israelites, because it was not far

from their country: Syria was between them and it, but since there was frequent

intercourse, that desert was sufficiently known to them. Already had they passed

through the desert when they passed into exile, and the difference in the aspect of

the country would rather waken up their senses: for the whole of Syria is fertile, and

Antioch has an excellent site, as geographers relate. Since, therefore, the Israelites

had traversed a pleasant land, and one filled with all opulence, when they came to

a desert vast and sorrowful, that appearance, as I have said, would stir them up

the more. This, therefore, appears to me the reason why the Prophet says that the

desert Diblathah was not so waste, or solitary, or dry, or squalid, as the land of Israel

should become.

He says, in all their habitations, that they may know that there would be no cor-

ner free from that devastation which he predicts: for it will often happen that some

land is partially seized and spoiled, but here the Prophet comprehends all habita-

tions. And they shall know, he says, that I am Jehovah: that is, they shall know that I

have spoken by my Prophets. But God announces this with displeasure, because the

Prophet's authority ought to have been sacred and established among the people.

For his calling was so marked out that they could not contend against him without

being opposed to God. Hence Ezekiel is omitted here, and God comes forward, as

if he had spoken himself. They shall know, therefore, he says, both my faithfulness

and power. Besides this knowledge is extended to the reprobate who do not profit

by God's chastisements. Although, therefore, experience compels them to acknowl-

edge God as a judge, yet they remain obstinate, as we shall soon see again and

again. It follows ---

Ezekiel 7

CHAPTER 7

Ezekiel 7:1-2

1. Moreover, the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovæ ad me, dicendo,

2. Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end,

the end is come upon the four corners of the land.

2. Et tu fili hominis, sic dicit Dominator Iehovah terrae Israel, vel de terra; finis,

venit finis super quatuor alas terrae.

Ezekiel seems here too verbose; for he repeats the same sentiments almost in

the same words. But the reason which I have brought forward must be marked, if

God had only uttered his commands shortly, when the people were not only slow to

believe but of a perverse disposition, his message had proved cold and ineffectual.

With this design he uses, as we have seen, many words, and now repeats the same:

he now changes his expression, because he ought by all means to stimulate that

sloth, or rather sluggishness, under which the people labored. Another thing to be

noted is, that he came not once only by God's command to preach to the people,

but. that he was often sent to stir up their minds. For if he had included in one con-

text what God had enjoined, the Israelites might for the time have thought of God's

judgment, but a prophecy once uttered would have easily escaped them. Besides,

when Ezekiel testifies that he was sent by God, and afterwards returns and affirms

that he brings new commands, this was more effectual to influence their minds. Now

we see the meaning of the phrase, the word was given by Jehovah For this prophecy

is distinguished from the former, and yet the matter is the same, without any dif-

ference, as it seems to weave in with the same discourse: this, indeed, is true, but

he ought to be sent twice, that the people may understand that not once only, but

twice and perpetually, what he heard from God's mouth was to be repeated: since it

was sufficiently clear, that God was anxious for their safety, since he never ceased

JOHN CALVIN

to exhort them. Thus, therefore, says the Lord Jehovah concerning the land of Is-

rael: an end is coming, an end upon the four corners of the land Here God seems to

regard the moderate punishments which he had already inflicted on the kingdom of

Israel. For we know that they often felt God's hand, but when some relaxation was

afforded them, they thought themselves escaped, so they forgot their wickedness

and went on in it so carelessly that it was very clear that they despised God, unless

when he oppressed them with his dreadful power. This seems the meaning of the

word end, and it is emphatically repeated: an end is coming, an end upon the four

corners of the land He puts, indeed, wings, but intends it metaphorically for four dif-

ferent regions. God, therefore, reproves the Israelites for their obstinacy, because

though often chastised they did not cease to transgress, through not supposing that

any thing more grievous could happen. He puts therefore the word end, as if he

said, hitherto I have treated you moderately. And surely God had displayed a re-

markable specimen of clemency in punishing the Israelites so lightly when he might

utterly have cut them off. Since, therefore, he had so refrained himself in punishing,

the sluggishness of the people was on that account the less tolerable, since they

thought all was over as soon as God had withdrawn his hand. An end, says he, an

end is come, that is, after this you must not hope for any moderation. I see there

is no hope of repentance in you, and so I shall utterly consume you; and he adds,

on the four corners of the land, as he had just said, in all your dwellings. Again,

therefore, he teaches, that no part of the earth should be free from the slaughter

which he predicts. It follows ---

Ezekiel 7:3

3. Now is the end come upon thee, and I will send mine anger upon thee, and will

judge thee according to thy ways, and will recompense upon thee all thine abomi-

nations.

3. Nune finis super to: et mittam indignationem meam in to, et judicabo to se-

cundum vias tuas: et ponam super to cunctas abominationes tuas.

He puts the word end a third time, and repeats it even a fourth and a fifth time.

Whence we collect, that those miserable ones, although admonished more than

enough both by teaching and experience, were yet like brute animals, so that they

always promised themselves something to fly to, and were not impressed with the

fear with which the Prophet would strike them. They did not think that an end was

really coming, but said, Oh! something will remain, some will escape; and this there-

fore was their pride. Hence the Prophet does not inculcate the same word in vain:

now, says he, the end is come When he says the end has come, he signifies that

the Israelites vainly and foolishly trusted in the future, because they had not yet

experienced extreme rigor. God, as he had said, had been lenient with them as

to punishment. What then did they do? When they perceived such forbearance in

God they thought, that it would always be so. Hence the Prophet marks the dif-

ference between the past and future, as if he should say, that God's vengeance as

they had formerly known it, was moderate, but now nothing else remained but that

God should utterly tear them up and consume them. Now, therefore, there is an

end concerning thee He had spoken in the third person, but he was directing his

EZEKIEL

discourse to the whole land of Israel, and he had said upon the four corners of the

land, now, says he, the end cometh upon thee Then, I will send my indignation upon

thee God indeed had given signs of his anger, but he had not been so severe that

the Israelites ceased from flattering themselves. When, therefore, he speaks of his

own indignation, he doubtless signifies that he was so offended that he would not

restrain himself as he had formerly done. This too is the sense of what follows, I will

judge thee according to thy ways. They had been judged formerly, but only in part;

for God had given them time for repentance had they been curable: but now, when

he compares their judgment with their sins, he means, that nothing was wanting to

extreme severity. And he explains that more clearly at the end of the verse, I will put

upon thee all thine abominations, that is, I will cast thine own burden upon thee. For

although God had begun to exact just punishment. for their superstitions, yet they

had not suffered a greater burden than they deserved. Hence God now pronounces

that all their abominations should come upon their own heads, so that they should

be utterly buried. It follows ---

Ezekiel 7:4

4. And mine eye shall not spare thee, neither will I have pity: but I will recompense

thy ways upon thee, and thine abominations shall be in the midst of thee: and ye

shall know that I am the LORD.

4. Et non parcet oculus meus super to, et non miserebor: quia vias tuas super to

ponam, et abominationes tuae in medio tui erunt: et cognoscetis quod ego Iehovah.

In other words he confines his own sentence, that God will not spare them, nor will

he be entreated. For when hypocrites hear the praises of God which are assigned

to him in scripture, namely, that he is merciful and long-suffering, (Numbers 14:18;

Psalm 103:8,) they seize upon them and fabricate for themselves the material of

foolish and perverse confidence. God here pronounces that his pity would not be

accessible to the wicked, who do not cease to repel it far from them. And this is wor-

thy of notice, because nothing is more natural than to be intoxicated with false hope

when we hear that God is merciful, unless we know for what purpose he testifies this

concerning himself, namely, that sinners may betake themselves to him, and may

fearlessly call upon him, and implore his mercy, of which they have such remarkable

testimony. But hypocrites always become worse, meanwhile they wish God to be

propitious to them. Hence when he says, his eye will not spare, neither would he

pity them, his intention must be observed, that. wicked and ungodly men should

not think his clemency prepared for them against which they have previously shut

the door. Because I will put thy ways upon thee --- that is, I will cast thy wickedness

against thee. We see then that the people's sins were placed before them, and as

it were lay there as long as God spared them. Now, therefore, he first signifies that

they should have no cause of quarrel or complaint, because he will cast against them

the iniquities which they had heaped upon him. Then also he silently accuses them

of too much security, because they never could be brought to repentance, while God

sustained and tolerated their sins. And thy abominations, he says, shall be in the

midst of thee They were so from the first as far as their guilt was concerned, but

God had not yet poured forth his anger. He says, therefore, thy abominations shall

JOHN CALVIN

be in the midst of thee, because it should really appear that they were not obstinate

against God without punishment. Again he repeats, ye shall know that I am Jehovah

It is quite clear, that by their obstinacy they compelled God to speak thus, since they

despised Ezekiel. But although they pretended to some piety, it cannot be doubted

that they would despise God himself.

Therefore he reproves their impiety so sharply, because they denied that God was

God as often as they withdrew their confidence from the teaching of the holy man.

It follows ---

Ezekiel 7:5

5. Thus saith the Lord GOD, An evil, an only evil, behold, is come.

5. Sic dicit Dominator Iehovah: Malum, unum 148 malum ecce veniet.

If we read {,}אחתacheth, or {,}אחרacher, the sense seems to me the same, an

evil, another evil is come: that is, one evil is come from another, or one evil is come

and an evil: that is, when one evil is come another will soon follow. Some explain

it in way which seems to me harsh and unsatisfactory: one evil is come; this is so

severe that at its first impulse it suffices for complete slaughter, so subtilely do they

explain it. But it seems to me that the sense of the Prophet flows best thus, one evil

shall come upon another --- that is, there will be no cessation in God's heaping evils

upon evils until the very name of the whole people shall become extinct. And this

appears to me to be said, that the Israelites should not after their manner suppose

themselves safe, if God gives them a short respite. For when a slight intermission

happens, the impious erect their crests, and keep up their spirits, and think that God

is at peace with them. Since, therefore, any intermission is taken by hypocrites, as if

they had made their peace with God, therefore the Prophet says, one evil shall come

upon another It follow ---

Ezekiel 7:6

6. An end is come, the end is come: it watcheth for thee; behold, it is come.

6. Finis venit, venit finis: evigilavit super to, ecce venit.

The whole context has the same meaning, namely, that although the Israelites

are deaf, yet they are compelled to attend to God's continued threats. The Prophet

therefore strikes their ears, because he was not immediately attended to, and again

he speaks of the end: an end is come, says he, an end is come Here Ezekiel does not

affect to use graceful figures of speech, but was rather compelled by necessity to

use the repetitions which we see. For the end concerning which he speaks could with

difficulty penetrate their minds, for they were always supposing that God could be

appeased by various means. Since, therefore, they promised themselves something

remaining behind, and put away from them what the Prophet taught about the end,

he could not do otherwise than threaten often though he could scarcely persuade

them. Hence an end is come, an end is come: it has been watchful against thee:

behold it is come When he says it has watched, he signifies haste, not that God had

suddenly revenged the wickedness of the ten tribes, but that he regards the torpor

of those who indulged in a vain confidence and dream that God's judgment is far

148Some understand {,{אחרacher, and one evil more. --- Calvin.

EZEKIEL

distant. That diabolic proverb --- ``Le terme vaut l'argent,'' 149 is still common in

the mouths of many, and such impiety has been rife in all ages. When therefore

God suspends his judgments, the reprobate intemperately boast themselves as if

they could continue in sin with impunity. For this reason the Prophet says, the end

is watching --- that is, hastening --- because although God had delayed he would no

longer refrain from destroying the Israelites. It follows ---

Ezekiel 7:7

7. The morning is come unto thee, O thou that dwellest in the land: the time is

come, the day of trouble is near, and not the sounding again of the mountains.

7. Venit mane super to, habitator terrae: venit tempus, propinquus est dies tu-

multus, 150 et non clamor 151 montium.

Now he uses another word. He says, the morning is come, though some translate

kingdom, but erroneously. For although {,}צפירהtzephireh, is a turban sometimes,

or a royal diadem, yet the Prophet's language is distorted when they say that the

kingdom was transferred, or taken over to the Babylonians. But the sentence flows

best --- the morning cometh By ``the morning'' he implies what he had said be-

fore, namely, the hastening of God's vengeance. As, therefore, he said the end was

watching, since God was hastening to take vengeance, so also he says, the morn-

ing is come to them, and then rouses them from that drowsiness in which they had

grown torpid. We know that hypocrites commit all their sins as if no eye were upon

them; as long as God is silent and at rest they revel without shame or fear. But the

chosen remain faithful even in secret; but God's word always shines before them, as

Peter says --- ye do well when ye attend to the Prophetic word, as a lamp shining in

darkness. (2 Peter 1:19.) Although the faithful may be surrounded by darkness, yet

they direct their eye to the light of celestial doctrine, so that they are watchful, and

are not children of the night and of darkness, as Paul says. (1 Thessalonians 5:4,5.)

But the impious are, as it were, immersed in darkness, and think they shall enjoy

perpetual night. As the rising morning dispels the darkness of night, so also God's

judgment, on its sudden appearance, strikes the reprobate with unexpected terror,

but too late.

For this reason, then, the Prophet says, that morning is come to the Israelites,

because they had promised themselves perpetual night, as if they were never to

be called upon to render an account of their conduct. We see, therefore, that he

alludes suitably to that torpor which was the cause of their obstinacy, when they

thought themselves safe in their hiding-places. Hence he laughs at their perverse

confidence, who promise themselves impunity because they are in night. For the

morning, he says, will immediately seize upon you; hence morning is coming upon

thee, O inhabitant of the land; afterwards, the time is come: {,}עתgneth, properly

signifies all appointed or determined time. Hence the Prophet meant that the time

had come which God had fixed beforehand for his judgment, and thus he takes away

from the impious the material for pride, for they always suppose that God is as it were

149Meaning — the duration of the sinful pleasure is worth the price paid for it. 150Or sound; some translate "of cutting off," I know not why — Calvin. 151Some translate "glory," as if it had been {,{הדhed. --- Calvin.

JOHN CALVIN

asleep when he does not attack them at the very first moment. He speaks, therefore,

of an appointed time, as in other places the Prophets usually do, and frequently of

the year of visitation. He signifies the same thing when he says, the day of tumult, or

noise, is at hand. This member of the sentence answers to the former. He had said

the end was watching; he had said that the judgment was hastening on: now simply

and without figure he says, the day is at hand, {,}קרובkrob, a day, I say, of noise, and

not the echo of the mountains, says he; that is, it shall not be an empty resounding,

as when a. sound is produced among the mountains a concussion arises, and since

the sounds which are uttered there, when taken up by the neighboring mountains,

return to their own place, and thus a greater resounding occurs, called echo. The

Prophet therefore says, that the clamor of which he speaks should not be an echo,

that is, an empty resounding, because all should seriously cry out. Some think {,}הד

hed, means ``acclamations,'' which is properly {,}הידדhided; it is, indeed, from the

same root, but {,}הרher, is used in the same sense. But if this explanation seems

better, the Prophet will allude to mountains, not lofty, but vine-bearing, as many

were in the land of Israel. But the other explanation is preferable, namely, there

shall be the sound of a tumult, not on account of the reverberation, as they say, but

because every one should cry out, until sorrow and crying should abound on every

side. It follows ---

Ezekiel 7:8

8. Now will I shortly pour out my fury upon thee, and accomplish mine anger upon

thee: and I will judge thee according to thy ways, and will recompense thee for all

thine abominations.

8. Nunc e propinquo effundam indignationem meam super to, et complebo iram

meam in to, et judicabo to secundum vias tuas: et ponam super to cunctas abomi-

nationes tuas.

He repeats here almost the same words. We have explained the intention,

namely, that the Israelites should be positively assured that God threatened not for

the sake of frightening them, but because the execution of his wrath was prepared.

Now, says he, I will shortly pour out my indignation He had said the day was at

hand. This refers to the time; for it would be foolish to place together I will shortly

pour out my indignation, against thee, and I will fulfill my indignation against thee;

this fulfilling explains what he had formerly said concerning the end. For God had

formerly executed his vengeance against the Israelites, but not completely. This

completion, then, of God's wrath prevails even as far as their ultimate destruction.

Now I have explained those words --- I will judge thee according to thy ways, and I

will put upon thee all thine abominations

PRAYER.

Grant, Almighty God, that we being admonished by such remarkable proofs of

thy wrath, may learn to walk anxiously in thy sight, and so to bring ourselves into

voluntary obedience to thyself, that the certain testimony to our gratuitous adoption

may appear in our life; and grant that we may so prove ourselves to be sons, that we

may truly invoke thee the Father, until we arrive at that blessed inheritance which

has been obtained for us by the blood of thine only-begotten Son. --- Amen.

EZEKIEL

Lecture Nineteenth.

Ezekiel 7:9

9. And mine eye shall not spare, neither will I have pity: I will recompense thee

according to thy ways and thine abominations that are in the midst of thee; and ye

shall know that I am the LORD that smiteth.

9. Et oculus meus non parcet, neque miserebor: secundum vias tuas super to

ponam, et abominationes tuae in medio tui erunt: et cognoscetis quod ego Iehovah

percutiens.

This verse contains nothing besides a repetition, unless that at last the Prophet

more clearly points out what that knowledge was which he formerly mentioned,

namely, that they should unwillingly feel God's power, because they had withdrawn

their confidence from the Prophet's teaching. For he had said two or three times, ye

shall know that I am Jehovah: now he adds the participle, and that it is I who smite

you This then is the knowledge by which God makes himself known to the reprobate,

while they are compelled, whether they will or not, to feel that there is a judge of

the world. The faithful indeed profit under God's chastisements, and they are at

times humbled under his hand, because they do not willingly obey his word: but we

said that the Prophet here triumphs over the people's pride who dared to deride all

threats as if God were sleeping in heaven. He says therefore at length, that when

God strikes them they should feel what they did not believe. It follows ---

Ezekiel 7:10

10. Behold the day, behold, it is come: the morning is gone forth; the rod hath

blossomed, pride hath budded.

10. Ecce dies ecce venit: egressum est 152 mane, floruit baculus, germinavit

superbia.

Now Ezekiel uses another figure, but to the same purpose. He repeats what he

had said before: the day is come, and he adds another part, that the morning had

advanced But we said that the impious, when God connives at their sins, exult as

it were in darkness without shame or fear. Since therefore they were as wanton

as if they had obtained the license of night, the Prophet denounces that morning

is at hand, because God would suddenly bring to light what they thought would

be always hidden. Since therefore, when God retired, they supposed themselves

in complete darkness, the Prophet recalls them to the consideration of the daily

order of things: for light emerges immediately from the dawn. Thus he laughs at

their folly, because they thought that God had his eyes shut, when for the time

he dissembles. This therefore is the reason, as was fully explained yesterday, why

the Prophet calls the sudden change morning Therefore the morning has arisen,

afterwards, the rod has blossomed, pride has flourished It is not doubtful that he

means Nebuchadnezzar by the rod, but interpreters vary on the context; for many

refer the following verse to the king of Babylon: but others, in my judgment rightly,

take it of the Israelites themselves. As to his saying the rod has blossomed, it refers

to God's forbearance. For when the Israelites had sinned a long while with impunity,

they thought, as I said yesterday, that their peace with God would be perpetual. But

152Or, "has arisen" — Calvin.

JOHN CALVIN

here Ezekiel pronounces in opposition to this, that God had as it were a hidden root;

as he who plants a tree waits for the time, till it rises to a just magnitude. Hence he

compares Nebuchadnezzar to a rod which was growing. God could indeed without

man's assistance destroy the Israelites, and could also compel others to obey him:

for all creatures are at hand to fulfill his commands; but here Ezekiel commends God's

forbearance, though he had planted the tree, from which the rod was to spring up

with which he would smite the Israelites. So he reproves their sloth, because they

did not reflect upon the time of their visitation, which God had determined in his

secret counsel.

On the whole, in saying the rod has flourished, he refers to those steps which

God takes in executing his judgments. For he does not act hastily after the manner

of men, but just as a husbandman in sowing and planting. Hence God provides for

his own use ministers of vengeance, and permits them to increase and to arrive at

maturity. If therefore God does not hasten as we wish, we may know that he still

has rods prepared, and if they are not yet grown to maturity, it is because the time

which the Almighty has previously fixed is not yet arrived. Now it follows, that pride

has budded I have just said that some referred this to the Babylonians, but I rather

understand it of the Israelites. Hence God shows how the staff grew in Chaldea by

which the Israelites were to be struck, and yet the root was among themselves. For

here the noun ``pride'' is to be taken as usual in a bad sense: it does not denote

simply haughtiness or arrogance, but that licentiousness which springs from a con-

tempt of God. But this does not suit the Babylonians as far as God governed them

with his hand, when he wished to take vengeance on the Israelites. But in this sense

there is nothing forced, that the staff with which the Israelites were to be struck had

increased, and yet it had no other origin than their sins, and hence that no other root

need be sought for than this. Hence it flourished, but whence did it spring? from

pride The seed therefore of this staff was the pride of the Israelites. But this pride is

akin to impiety, and we know that they were blinded by their confidence when they

despised God, and treated all his threats as vain. Hence the Prophet points out pride

as the fountain of all evils. A clearer explanation follows ---

Ezekiel 7:11

11. Violence is risen up into a rod of wickedness: none of them shall remain, nor

of their multitude, nor of any of theirs: neither shall there be wailing for them.

11. Violentia surrexit in baeulum impietatis, non ex ipsis, et non ex opulentia

ipsorum, et non ex strepitu ipsorum, et non luctus inter ipsos.

This is an explanation of the words, that pride had budded: now he adds violence

to pride, which is its fruit: for contempt of God always begets cruelty and savagery,

and rapine, and all injustice. But he speaks, as I have said, concerning the Israelites.

He says that violence had risen up into a rod of wickedness Thus he confirms what

he had touched upon, that the rod of God's vengeance was not to be sought else-

where than among the Israelites. God indeed had stirred up the king of Babylon to

punish them: but the rod had grown up from the root of their wickedness by which

the Israelites had provoked God's anger: and so he adds, that nothing should be

left of them: nothing, says he, should remain safe, either of themselves or of their

EZEKIEL

opulence: for so I interpret {,}המוןhemon: then, of their noise or multitude; either

will do moderately well; and there shall not be wailing for them Jerome reads, {,}נה

neh, and hence translates --- there shall not be rest among them: but the Prophet

means that there shall be neither sorrow nor lament, because the slaughter of all

would be promiscuous. And we saw the same in Jeremiah: when one family has

perished, friends and acquaintances assemble, and celebrate the funeral of the de-

ceased; but when a pestilence pervades the whole city, and no house is free from

death: nay when fathers are mingled with sons, so that their carcases can scarcely

be drawn out for multitude, all sorrow ceases. With this intention then the Prophet

says, there shall be no grief nor lamentation. For {,}נההneheh, means lamentation.

But we have already explained its meaning, namely, that all the Israelites were so

destined to destruction that there should be, no survivors to lament the dead, and

even should there be any, they should be so astonished amidst the multitude of the

dead, that every duty of humanity towards them would perish. Now it follows ---

Ezekiel 7:12

12. The time is come, the day draweth near: let not the buyer rejoice, nor the

seller mourn: for wrath is upon all the multitude thereof.

12. Venit tempus statutum, appropinquavit dies, quo emens non lætabitur, et qui

vendit non afficietur tristitia; quia indignatio super omnem multitudinem ejus.

The Prophet now uses another kind of speech. Meanwhile he teaches that there

should be such a change that all things should be so mixed as if there were no

difference between the rich and the poor. Yet such a change does not happen unless

God were grievously offended, and so did not exact ordinary vengeance as he had

formerly denounced. Paul indeed exhorts all the pious to pass through this world as

if they were pilgrims in it, (1 Corinthians 7:29, 30, 31,) and thus he says is our faith

proved, as with the buyer so with the seller, as with the married so with the single.

This general doctrine is prescribed to all the children of God, since the fashion of

this world passes away, that they may pass through it, without having their minds

fixed on these perishing things. But the meaning of our Prophet is different, because

God will so disturb all things among the Israelites, that there shall be no difference

between buyer and seller. He who acquires rejoices, and he who is compelled to sell

suffers some degree of sorrow; and sometimes the man who is deprived of his lands

and possessions tears out as it were his own entrails. It is natural therefore for the

buyer to rejoice, and for the seller to lament. Now God shows that the confusion in

the kingdom of Israel was so great, that neither poverty nor riches afford the material

for sorrow or grief. Now we understand the Prophet's meaning. He says, the time

has come, the day has approached, in which the buyer will not rejoice, and the seller

will not lament: because, says he, indignation is upon all this multitude Here that

reason of Paul is not brought forward, that the fashion of this world passes away,

but a concussion, or rather ruin of that land is pointed out, so that nothing remains

safe. For although, whilst we travel through the world, we ought always to erect our

minds and senses towards heaven, yet the political faculty remains and flourishes

even among the faithful. For the sons of God, though they are poor in spirit, yet

possess what God has conferred upon them: they exist, as Paul exhorts them, as

JOHN CALVIN

it were not possessing but yet enjoying their goods. But the Prophet here signifies,

that when the kingdom of Israel shall have been overturned, there will be no use for

either money or lands, because all being cast out of their country shall be reduced

to want. And he follows up the same sentiment ---

Ezekiel 7:13

13. For the seller shall not return to that which is sold, although they were yet

alive: for the vision is touching the whole multitude thereof, which shall not return;

neither shall any strengthen himself in the iniquity of his life.

13. Quia vendens ad venditionem 153 non revertetur: et adhuc inter vivos vita

ipsorum: 154 quia visio super omnem multitudinem ejus: non revertetur, et vir in

sua iniquitate animam suam non roborabit. 155

This verse is interpreted variously, but the Prophet's meaning is by no means

obscure: at the beginning he says, that those who sold had no cause of sorrow

on account of their not returning to their lands. But this does not seem suitable.

But, under one member, the Prophet comprehends what I have lately said --- that

the disturbance of all things would be so great, that the lands would be deprived

of their masters, and those who formerly possessed them would be outcasts and

exiles; they would be in want of all things, and be unable to plant their foot on their

own soil. Nor is this opinion contrary to Jeremiah's prophecy. (Jeremiah 32:7, 8, 9.)

When Jeremiah was in prison, he was commanded to buy land from a relation: but

that was done that the faithful might hope for their promised restitution with quiet

minds. But the discourse is now directed to the reprobate, who were excluded from

all hope of freedom. Our Prophet, therefore, only fulminates here in God's name, and

breathes nothing but terrors; there is no mention of favor in the meantime, because

they had cast themselves into despair. And this is the reason why he speaks of

perpetual slaughter. He says, therefore, they shall not return to the things sold,

although their life is among the living This clause is variously explained, but I do not

willingly consume time in repeating the errors of others: I shall follow what appears

to me to be right. First, this clause must be read adversatively: he says, indeed,

and as yet their life is among the living: but the copula ought thus to be resolved

--- although their life is among the living. The Prophet seems to allude to a custom

then common. For there was not a sale of lands in perpetuity among the sons of

Abraham; for that was forbidden by the law, because they were only strangers in

the land. (Leviticus 25:13, 14, 15.) God, therefore, in claiming the dominion of the

land, did not permit them to sell their land except for a time --- for every fiftieth year

they returned to their own possessions. If they sold in the twentieth year, they were

restored after thirty years; if in the fortieth, the sale was only for ten years, through

the occurrence of the Jubilee. Now therefore the Prophet says, although they remain

survivors, yet they shall not return Why? for the captivity will hinder them. Now,

therefore, we understand the Prophet's meaning: those who sold, says he, shall

suffer no loss For if they had remained at home, they would have been deprived of

153Or, "to the thing sold." — Calvin. 154That is, "although they are yet alive." — Calvin. 155Or, "shall not strengthen his life." — Calvin.

EZEKIEL

their possessions; but this shall not happen, for they shall be dragged to a distant

region, and there they shall live and die exiles. But if they should protract their

life even to the hundredth year, yet their possession will remain deserted, because

the conquerors will not allow them to return to their country. Hence the miserable

condition of the exiles is denoted, since, if God were to prolong their life, they would

still be compelled to consume it in poverty and want, since they had been driven

away from their lands and were unable to return to them.

He adds, because the vision shall not return upon all the multitude of them Here

also interpreters differ. For some distinguish this part into two clauses, because the

vision was for the whole people, nor had any one been converted or repented. This

opinion is plausible, because it contains a useful and fruitful doctrine, which is ev-

erywhere met with among the Prophets. For we know that nothing is less tolerable

to God, than when men, admonished by Prophets, do not return to a sound mind,

but go on in their wickedness. Since, therefore, such obstinacy exceedingly pro-

vokes God's anger, this sense seems to suit well enough --- that the vision was for

the whole multitude, and yet none repented; that is, that God exhorted all, from the

least to the greatest, to repentance; for all were deaf, and, as it were, desperate

in their vices. Although, therefore, this exposition seems probable, I do not adopt

it: for I doubt not the Prophet's meaning to be that the vision concerning the whole

multitude should not return; that is, be in vain. And thus also Isaiah speaks when he

says, thy word shall not return to me void, (Isaiah 55:11,) for he means that prophe-

cies are always joined with their effects. Some turn this to the fruit of the doctrine,

because God will always have some disciples who will embrace the prophetic word.

But this is foreign to the purpose. The Prophet rather means that hypocrites will be

greatly deceived, while they think God's word to be an empty sound, by which the

air only is struck. Hence he says that God's word will not want its effect., because

God will fulfill whatever he pronounces --- whether he promise safety to the faithful,

or denounce destruction on the reprobate. As therefore Isaiah says God's word shall

not return to him fruitless, since he will prosper it, so our Prophet denies that God's

word should return after it had been promulgated against the whole multitude. The

vision, therefore, is taken here for the prophetic doctrine; but there is no doubt that

he restricts the vision to God's judgment. The vision, therefore, was towards the

whole multitude, nor shall it return; that is, it shall be certainly executed. Afterwards

he adds, and a man shall not strengthen his soul in his iniquity Others term it --- in

the iniquity of his soul: but since the relative is double, this opinion cannot stand;

but others take it otherwise. But I am unwilling to hold you in suspense here, and

it seems to me that nothing is more useful than to investigate the genuine sense of

the Prophet. I have no doubt the Prophet here confirms what we have now explained

--- that it is vain for the despisers of God to hope to escape, because when God exe-

cutes his vengeance, he will hold them in his grasp. For as to what others say, that

they have not fortified their soul on account of iniquity; that is, that they were so

bound down to their sinfulness, that they did not lift up their minds and desires to

the hope of safety, that sense is too forced. Therefore the Prophet confirms what we

now see, namely, that his threats should not return empty, because God would take

JOHN CALVIN

away all material for confidence from the hypocrites and despisers of his teaching.

For the impious wrestle against God, and oppose their own obstinacy and hardness,

as if by violence they could break and destroy his word. Since, therefore, the wicked

precipitate themselves so boldly, says the Prophet, they shall not fortify themselves

by iniquity unto life; that is, they shall strive in vain to obtain life by their iniquity,

which is not sufficient for resistance. I do not understand --- on account of their iniq-

uity; because he simply denounces that obstinacy should be in vain, which profane

men use as a shield against God, and its force be reduced to nothing. They shall not

fortify themselves, therefore, in life, or by iniquity, unto life; that is, by that obsti-

nate wickedness by which they think themselves superior. Let us, therefore, from

this place learn to tremble at God's threats, and always to have their effect before

our eyes, as the Apostle says --- Noah saw by faith the deluge which was hidden,

(Hebrews 11:7,) because, whilst others indulged themselves, he was always reflect-

ing during one hundred and twenty years how horrible that vengeance would be.

So, therefore, when God has spoken, may we immediately apprehend his judgment,

as if it were clear before our eyes; and let us especially beware of that obstinacy

which will assuredly be in vain, because we hear what the Prophet here denounces.

It follows ---

Ezekiel 7:14

14. They have blown the trumpet, even to make all ready; but none goeth to the

battle: for my wrath is upon all the multitude thereof.

14. Clanxerunt tuba, pararunt omnia; 156 nemo autem egressus ad proelium:

quia indignatio mea super totam multitudinem ejus.

Here the Prophet adds, although the Israelites provide themselves with every aid,

and prepare all things for carrying on the war, nay, while they omit nothing for the

best fortification, yet when it came to the point, their hopes would be vain, and all the

supplies which they prepared for themselves of no avail. However, therefore, they

may blow the trumpet, and prepare all things, he says, yet no one goes out to battle

The reason must be marked, since God's indignation was upon the whole multitude

of them, that is, because God determined to destroy them all. Now it follows ---

Ezekiel 7:15

15. The sword is without, and the pestilence and the famine within: he that is in

the field shall die with the sword; and he that is in the city, famine and pestilence

shall devour him.

15. Gladius foris, pestis et fames e domo: qui in agro erit, gladio morietur: qui

autem in urbe, eum fames et pestis in urbe, eum fames et pestis consumet.

He inculcates what we have seen before, although this sentence agrees with the

last verse. He had said that God's anger should be on all the people; now he shows

that none were safe when God stretched forth his hand for avenging their sins. Now

he says, he had in his hand a sword, and pestilence, and famine. If they went out into

the field, says he, a sword shall meet them; if they remain at home in the city, pesti-

lence and famine shall consume them there; as if he said, God could fetch various

156Or, "Blow ye the trumpet, and make ready, as others translate, in the imperative mood, but I prefer the perfect tense — they have blown and prepared all things." — Calvin.

EZEKIEL

kinds of destruction from different quarters, because he will arm foreign enemies,

who shall devastate the whole land; and if these enemies were at rest, yet there

were others, famine and pestilence Here he signifies, that although the Israelites

closed their houses, and desired and endeavored to expel every thing injurious, yet

God's wrath could penetrate all hiding-places. It follows ---

Ezekiel 7:16

16. But they that escape of them shall escape, and shall be on the mountains like

doves of the valleys, all of them mourning, every one for his iniquity.

16. Et evadent evasores ipsorum, 157 et erunt super montes quasi columbae

vallium, omnes fremendo, 158 vir 159 in sua iniquitate.

The Prophet seems here to be at variance with himself, because he formerly pro-

nounced them all devoted to destruction. How, then, does he now say that some

should come hither and thither, to seek hiding-places in the mountains? But what

seem at, variance easily agree, because by these words he means that the life of

those who escaped should be more miserable than if they had perished by the sword,

or had been consumed by pestilence and famine. And why so? They shall be, says

he, in the mountains. By mountains he doubtless understands dry and desert places.

But he who seeks hiding-places in the mountains is only anxious about preserving

his life, since he expects not to live. So, therefore, the Prophet means, nothing can

be more miserable than the exile of those who had escaped, because they would

be in dry and desert places, like doves of the valleys, there they will not dare to cry

out. He means, also, that they would be so timorous, that even in anxiety, want,

and squalidness, and despair of all things, finally, in the heap of their miseries, they

would groan as doves, and as doves of the valleys, that is, which hide themselves

through fear, and dare not show themselves; unless, perhaps, the contrast increases

the evil, as if he had said that they should be much more astonished, because the

unaccustomed aspect of the place should strike them with greater fear. Now, there-

fore, we understand the Prophet's meaning --- if any should escape from the people,

yet nothing else would happen through their flight, than that they should miserably

protract their life in the greatest anxiety. For we know that this is the last solace in

evils, when men complain freely, and unburden themselves by weeping and groan-

ing. But when the wretched one dares not complain, he becomes as it were twice

dead among the living. It follows ---

Ezekiel 7:17

17. All hands shall be feeble, and all knees shall be weak as water.

17. Omnes manus solventur, et omnia genua ibunt aquae. 160

He confirms the last sentence, that such should be the trembling, that those who

were oppressed with all kinds of evil, dare not utter their complaints freely. He

says, all hands should be loosened, and all knees should be unstable as water We

know that this doctrine frequently occurs with the Prophets, by which God shows

157That is, "those who are to escape of them shall escape." — Calvin. 158Or, "murmuring or shouting" — Calvin. 159That is, "each one" — Calvin. 160A mark of similitude must be understood — shall flow like water; for here 'to go' is taken for 'to flow.'

JOHN CALVIN

that men's hearts were in his hands. But since profane men are fierce against God,

through trusting in their own wealth or fortitude, hence, on the contrary, God pro-

nounces that they should be timorous and anxious, nay, almost vanishing away, and

as it were lifeless, as if their knees were flowing away amidst water, and their hands

were relaxed. It follows ---

Ezekiel 7:18

18. They shall also gird themselves with sackcloth, and horror shall cover them;

and shame shall be upon all faces, and baldness upon all their heads.

18. Et accingent se saccis, et operiet ipsos formido, et super omnes facies, 161

probrum, 162 et in omnibus capitibus calvitium.

He continues the same sentiment. He says, such was the slaughter of the people

that they should all gird themselves with sackcloth. But it seems little in accor-

dance with this, that those who should be astonished should gird themselves with

sackcloth, so as not to bewail the dead. But the prophets so vary their discourse be-

cause they cannot otherwise affect obstinate minds. Although therefore these things

do not seem at first sight to agree, that they should bind themselves in sackcloth,

and upon all their heads should be baldness: then that all should perish without

grief or sorrow: yet these things suit well enough, because the Prophet does not ex-

press what they should do, but what the event should be. Since, therefore, slaughter

shall occur on every side, at length God shall consume some by pestilence, others

by famine: therefore he adds, there should be material for grief, although in con-

sequence of the multitude of evils they should be lifeless, and torpid, and omit all

signs of sorrow. Therefore they shall gird themselves with sackcloth We know that

this was a remarkable symbol of penitence, but it is often transferred to common

sorrow, and even profane men clothe themselves in sackcloth, although they do not

acknowledge God the author of evils. Hence when the Prophet says, all should take

sackcloth in which to clothe themselves, he does not mean that they should feel

punishments divinely inflicted that they should repent; but he only expresses the

common ceremony of grief in distress which is also common to the wicked and to

despisers of God, Now he adds, fear shall cover them, and disgrace, or shame, shall

be on all faces: then upon all heads shall be baldness This was forbidden by the law,

(Deuteronomy 14:1;) since we know that God restrained too much intemperance in

sorrow, when he forbids the people to fall upon their face, or to make themselves

bald; for that was preposterous affectation. And we know that men are ambitious

in grief. Hence that God may impose restraint upon sorrow, he forbids his people to

cut the skin, or to produce baldness. Hence we see that the Prophet does not speak

of the true sign of repentance, but only marks, as I have said, that God's vengeance

should be so horrible, that dread should cover them, and then that shame and con-

fusion of face should come upon them: then, that they should cut the skin like the

Gentiles, and put on sackcloth like men abandoned to destruction,

PRAYER.

Grant, Almighty God, since thou hast recalled us to thyself, that we may not grow

161Or, "countenance." — Calvin. 162Or, "shame." — Calvin.

EZEKIEL

torpid in our sins, nor yet become hardened by thy chastisements, but prevent in

time thy final judgments, and so humble ourselves under thy powerful hand, that we

may seriously testify and really prove our repentance, and so study to obey thee,

that we may advance in newness of life more and more, until at length we put off all

the defilements of the flesh, and arrive at the enjoyment of that eternal rest which

thine only-begotten Son has acquired for us by his own blood, --- Amen.

Lecture Twentieth.

Ezekiel 7:19

19. They shall cast their silver in the streets, and their gold shall be removed:

their silver and their gold shall not be able to deliver them in the day of the wrath

of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is

the stumblingblock of their iniquity.

19. Et argentum suum per compita projicient, et aurum ipsorum in disjectionem 163 erit: argentum eorum et aurum eorum non poterit ad liber andum ipsos in die

excandescentiæ Iehovae: animam suam non satiaunt et viscera sua non replebunt,

quia offendiculum iniquitatis ipsorum fuit.

Now the Prophet threatens that the desperation of the people would be so great

that they would forget both gold and silver: for we know that men are more anxious

about those possessions than about life itself. But gold, unless it be prepared for

use, has no value in itself: yet we see that the majority are so inflamed with the

desire of gold, that they cast themselves into the certain danger of death. For how

many neglect their own life to acquire wealth: hence when men despise gold, they

are assuredly astonished by fear and anxiety so as to lose their natural senses. The

Prophet means this when he says, they shall cast their gold into the streets, because

if they thought they should survive, and if there were any hope of life left, doubtless

they would hide their gold and silver. But when gold is cast away, it is certain, as I

have said, that all things are full of despair. Their gold, says he, shall be cast away

I prefer this interpretation to an unclean thing. {,}נדהnedeh, signifies pollution,

defilement, and separation. If any prefer-the translation ``separation,'' I do not ob-

ject, only let us understand that the Jews would treat their gold as valueless, and so

willingly separated from it. For we know that men are so attached to their gold and

silver that it grieves them to be torn from what they so much love: no less than if you

tore away their entrails. But the word ``a casting away'' is clearer, and will answer

to the former member of the sentence better. He adds, their gold and silver will be

unable to preserve them in the day of Jehovah's anger Here the Prophet derides the

perverse confidence of those who thought themselves safe, because fortified with

great wealth. For when men see themselves protected by guards they fear noth-

ing, and such security is not easily wrested from them. For this cause also, Ezekiel

pronounces that gold and silver would be useless to the Jews when God was fierce

against them. And at the same time he obliquely reproves their sloth, because they

despised God's judgments since they were spared at the time. Hence he declares ---

the day of God's burning wrath shall come: then he says, they shall not satisfy their

souls, and they shall not fill their bellies Here he means that the richest even should

163Some translate, "as an unclean thing." — Calvin.

JOHN CALVIN

be famished. When any famine presses upon the people, yet those who have money

at home do not suffer; besides, the rich have all kinds of produce in their barns and

granaries. But the Prophet says, that the penury shall be such as to involve the rich,

so that they should not have food to refresh themselves. Thus the reason is added,

because it was the stumblingblock of their iniquity Some take this clause generally,

that the Jews should stumble on account of their iniquity, that is, then shall be the

time of receiving their reward. For God had seemed to pardon them, and not to

notice so many iniquities with which they provoked him. He says therefore, in that

day shall be a stumblingblock, if that sense pleases you, but I would rather restrict

it to money itself, since silver and gold shall profit nothing, inasmuch as it shall be

a stumblingblock of iniquity, that is, it shall be the material or occasion of sinning:

and the next verse confirms this sense when it says ---

Ezekiel 7:20

20. As for the beauty of his ornament, he set it in majesty: but they made the

images of their abominations and of their detestable things therein: therefore have

I set it far from them.

20. Et decus ornamenti sui in superbiam posuit ipsum, et imagines abomina-

tionum suarum, et spurcitiarum suarum fecerunt ex illo: propterea posui illis 164 in

projectionem.

I doubt not that Ezekiel strengthens what he had just taught by other words,

namely, that the people's silver should be cast away, because it had been unworthily

abused for luxury, vain pomps and superstitions. Some explain {,}צבי{ }עדיוtzebi-

gnediu, of the temple; and certainly I confess that the temple was the chief glory of

the Jews, so that they might boast of it, if they had rightly and properly worshipped

God there. Hence God conveyed great glory to the Jews when he desired a temple to

be erected among them to himself, which should be as it were his earthly dwelling-

place. But I do not see why we should take these words of the temple, because the

Prophet explains his own discourse: for he mentions gold and silver: he said, there

should be no use for gold and silver, because every one should cast it into the mud,

since they should cast away all hope of life and safety. He now continues the same

sentiment; he shows the lawful use of gold and silver: it was, says he, the glory

of his ornament For whatever God has given to men is a testimony of his paternal

favor: therefore God's liberality is refulgent in us when he enriches us with his gifts.

If therefore riches are a glory and ornament, so also are bodily health, and honors,

and things of this kind. Since therefore God wishes his favor to be conspicuous in all

his gifts, by which he adorns and marks men out, the Prophet properly says that the

Jews were adorned with gold and silver. But he accuses them of ingratitude because

they turned such glory to pride. For {,}גאוןgaon, I here take in a bad sense, as in

many other places: it sometimes signifies excellence, but I have no doubt that the

Prophet here blames the Jews, because they were proud of their wealth, which they

took as a testimony of God's favor. Therefore, says he, he turned the beauty of their

ornament, he turned it to pride It follows, and the images of their abominations and

of their detestable things, or of their idols, for the Hebrews thus speak sometimes

164Or, "I have appointed to them" — Calvin.

EZEKIEL

of idols, they made therewith Here {,}בis used as if it were {,}מas often in other

places, and thus it points out the material; for he says, that the Jews made their

images, which were so many abominations before God, out of gold and silver This

was a second profanation of God's gifts: the former was in pride, when the Jews

through wantonness and abundance began to be insolent against God, thus they

profaned the glory with which they had been adorned. But another pollution is also

added, namely, that they made their idols of gold and silver, and offered to them

gifts and sacrifices: as God complains in Hosea, (Hosea 2:8,) that they converted

whatever he had conferred upon them into impious worship. I had given, said he,

my corn, and wine, and oil: but they adorned their idols: this was forsooth their

thanksgiving, that blind to my liberality, they offered sacrifices to their idols of my

corn and oil and wine. Of which matter Ezekiel discourses more fully in Ezekiel 16.

But he now says: that they made images of their abominations out of that glory by

which he had distinguished them And at the end of the verse he confirms what we

have lately seen: wherefore, says he, I will appoint it, namely, that beauty, to them

for a castaway We see the same sentiment repeated which he had used before: but

he here relates the reasons why the Jews should disregard their gold and silver in

the day of God's wrath, since they had unworthily defiled these gifts of God in which

his grace and paternal favor shone forth. I will make, therefore says he, their gold or

beauty as a castaway: he had said the same thing before, but had not yet expressed

the reason of God's wrath. It follows ---

Ezekiel 7:21

21. And I will give it into the hands of the strangers for a prey, and to the wicked

of the earth for a spoil; and they shall pollute it.

21. Et ponam 165 ipsum in manum alienorum ad direptionem, et impiorum terrae

ad spoliationem, et profanabunt ipsum.

I have said that I do not approve of twisting these words to the sanctuary, as some

interpreters do. Hence I do not doubt that the Prophet still speaks of the people. He

changed indeed the number in the former verse, for at the beginning he had used

the singular number: now he returns again to the singular number, and designates

the people. I will deliver it, says he, into the hand of strangers. This was more se-

vere than if they had been oppressed by any domestic tyranny: nor do I doubt that

by strangers the Prophet signifies remote and barbarous nations, as we know that

those with whom we have no communication are more savage against us. First,

therefore, he says, they shall be the slaves of strangers; he adds, the impious of the

earth: he means that their enemies should be so cruel and wicked, that no pity or

equity was to be expected from them. The sum is, that God's wrath would be terrible

since he had borne the iniquities of the people so long. Hence we gather that wicked

and abandoned men are God's scourges, and are governed by his will and hand.

Since it is so, we gather that God so works by them that he is pure from all alliance

with their faults, because he so exercises his judgments by means of them, that he

appears without blame with regard to them; but they are condemned deservedly,

because either their own avarice or ambition, or other lusts destroy them. I shall

165Or, "I will deliver." — Calvin.

JOHN CALVIN

give them therefore into the hands of strangers to destroy them: then, to the wicked

of the earth for a prey, and they shall profane them By this word interpreters have

been induced to take this verse with reference to the sanctuary. But we know that

{,}חללchelel, is taken in another sense --- to slay. This word therefore may be ex-

plained, that there shall be a general slaughter of the people: because the enemies

not content with the booty and spoil, shall also slay the captives when they have

obtained the victory. But I willingly retain the sense ``profane,'' which means the

same as ``render vile,'' because the Prophet seems to me to allude to all kinds of

abuse, as when we do not consider for what purpose things are intended, but rashly

and thoughtlessly, contemptuously, and even insultingly dissipate them. It means

therefore that such should be the insolence of their enemies, that they should waste

and lay in ruins not only the people's substance, but also their persons: although

this may be here referred to the substance itself: for a robber is said to prey upon a

man when he takes away whatever he has and leaves him naked: in this sense we

may conveniently explain what the Prophet now says. But that simple explanation

satisfies me, namely, that the enemy shall so disperse the people generally, that

there shall be no difference. It follows ---

Ezekiel 7:22

22. My face will I turn also from them, and they shall pollute my secret place: for

the robbers shall enter into it, and defile it.

22. Et avertam faciem meam ab ipsis, et profanabunt absconditum meum: et

ingredientur in illud perruptores, 166 et profanabunt illud.

As to the beginning of the verse there is no ambiguity, for God pronounces that the

Jews would be miserable, because he would avert his face from them For in this was

situated their happiness, that God, as he had promised, would regard their safety.

As long, therefore, as God deigned to look upon them, their safety was certain, so

that there was no fear of danger. But when he no longer cared for them, these

wretched ones were exposed to all calamities; hence they are said to be deprived

of all protection, when alienated from God. This, then, is one clause. As to what

follows, expositors interpret it of the sanctuary; and I do not greatly object to this,

if any one approves of this sense, but I take it in a wider sense. For God in my view

calls the land his hidden place, which was safe under his protection. For he says, that

he had extended wings, under which he could hide the people, (Exodus 19:4;) and

David prays that God would receive him within the hidden place of his tabernacle.

(Psalm 27:5.) Since, therefore, the people was protected by the power of God, the

land is deservedly called God's hidden place, as an asylum, and it will be proper so

to translate it. Devastators, therefore, shall profane my asylum, because they shall

enter in there, and shall profane it. He repeats the same word. Those who take it

for the sanctuary restrict it to the holy of holies, for so they call the shrine or oracle

whence the answers were given; and they call it an oracle, not from praying, but

because they enquired there of secret things. But as I have said, that seems to be

forced, though I will not quarrel with it, but show what I like better. The meaning

is, however God had spared the Jews for a long time, nay, had them hidden, as it

166Or, "devastators." — Calvin.

EZEKIEL

were, under his wings, and the land was as it were a sacred asylum, since they were

so hidden that they felt no injury from foreign enemies: yet this should profit them

nothing, because God would throw down all bulwarks, and give easy access to their

enemies, so that they might break through, and then profane and confuse all things.

It follows ---

Ezekiel 7:23

23. Make a chain: for the land is full of bloody crimes, and the city is full of

violence.

23. Fac cathenam: quia terra repleta est judicio sanguinum, et urbs repleta est

violentia.

Interpreters refer the Prophet's being ordered to make a chain to the captivity;

for we know that captives are accustomed to be bound with chains and fetters, or

manacles. Hence they explain it that God threatens the people with exile. But the

Spirit seems rather to allude to criminals, who plead their cause in chains. For the

Jews had long reveled in their vices, and the absence of punishment had rendered

them very audacious. Now the Prophet says, the time had come in which they were to

be brought to the tribunal of God, and there to be dealt with most justly as criminals.

Since, therefore, they bound criminals with chains, that they might plead their cause

ignominiously --- criminals, I say, who were already, as it were, half condemned;

hence the Prophet is ordered to make a chain, so that not only the people should

be called upon to render all account of their wickedness, but should also be drawn,

whether they wished it or not, to God's judgment-seat. And he explains himself

when he says, since the land is full of the judgment of bloods The Hebrews call

judgment of bloods the material of death, when the cause is capital, and the criminal

is so convicted that he cannot escape final punishment; so any capital conviction

is called a judgment of blood. He says, therefore, the earth is full of a judgment of

bloods, that is, is guilty of so many crimes, that it cannot escape the final vengeance.

And afterwards he adds the city, which, in the general corruption of the land, ought

to retain something of its purity; but he says, the city also is so full of violence,

under which word are doubtless embraced all unjust oppressions --- rapines, pillage,

unlawful gains, robberies, and whatever opposes justice and equity. The result is,

that the people's impiety and wickedness had come to such a pitch, that they were no

longer endurable by God; and hence God ascends his tribunal to exact punishment

from them; and this is the chain of which he speaks. It follows ---

Ezekiel 7:24

24. Wherefore I will bring the worst of the heathen, and they shall possess their

houses: I will also make the pomp of the strong to cease; and their holy places shall

be defiled.

24. Et venire faciam improbos gentium, 167 et possidebunt domos eorum: et

cessare faciam superbiam fortium, et polluentur sanctuaria ipsorum.

He repeats what he had said, that enemies would come who should be ministers

of God's vengeance. And again we learn from this place, that even the impious are

impelled by the hand and secret direction of God, so that they cannot move a finger

167That is, "the wicked and perverse among the Gentiles." — Calvin.

JOHN CALVIN

but by his will. He had formerly said that he would give the Jews into the hands

of strangers; but what now? I will cause them to come, says he, as if he would

stretch out his hand to them, and induce them. We see, therefore, that God holds

the impious under his guidance, as it were, for executing his judgments; but we must

consider the difference which I have lately laid down; for God so works by them, as

still to have nothing in common with them. For they are carried on by a depraved

impulse; but God has a method, wonderful and incomprehensible by us, which impels

them hither and thither, so that he does not involve himself in any alliance with their

fault. For he calls them the perverse nation, that the Jews might know that the

last slaughter was approaching, since they should have to do with the most cruel

enemies. He says, shall possess their homes, and because the pride of the people

might seem an obstacle to God's exacting the deserved penalty, therefore he adds,

I will make the pride of the powerful to cease, says he; for as long as the Jews were

swollen with haughtiness and self-confidence, the Prophet could not profit them at

all. Therefore he says, that God would make their haughtiness to cease, by which

they were vainly puffed up as long as God sustained or bore with them. At length he

adds, their sanctuaries shall be polluted This passage confirms the opinion which I

formerly approved. For Ezekiel speaks of the pollution of the sanctuary as of a new

thing. For he here draws away from them the vain hope by which they deceived

themselves, when they boasted that they dwelt under God's guardianship, since the

temple protected themselves and the city. Jeremiah reproves them for trusting in

lying words, while they declare that they have the Lord's temple ---

``The temple of the Lord, The temple of the Lord.'' (Jeremiah 7:4.)

Our Prophet does not speak openly, but he doubtless shows that their security

was false, while they oppose the temple to God, as if the temple were a shield to

repel his vengeance. God, indeed, dwelt in the temple, but this condition was added,

that he was to be purely worshipped there. But when the temple was polluted, God

departed from it, as we shall afterwards see. For this reason the Prophet says, the

enemies should come who should pollute and contaminate the holy places of the

people Hitherto he had not spoken of the temple, but he now adds, the temple, that

the Jews should not rashly boast in the name of God, as if they held him fixed to

themselves. It follows ---

Ezekiel 7:25

25. Destruction cometh; and they shall seek peace, and there shall be none.

25. Excidium venit, et quaerent pacem et non. 168

He confirms the same doctrine. He says therefore, destruction is come He now

adds, there shall be no peace This confirmation was not in vain. For men always

hope they shall obtain some advantage by turning their backs; hence they seize on

hiding-places whence God draws them into light. Then they form for themselves

many hopes of safety when God holds them bound down. Since, therefore, men are

so slippery, and, by catching at refuges, think to elude God and his judgments, the

Prophet says, though they seek peace they shall find none, that they may not doubt

about that destruction and cutting off which he mentions. It follows ---

168That is, "there shall be no peace." — Calvin.

EZEKIEL

Ezekiel 7:26

26. Mischief shall come upon mischief, and rumour shall be upon rumour; then

shall they seek a vision of the prophet; but the law shall perish from the priest, and

counsel from the ancients.

26. Calamitas super calamitatem veniet, et rumor super rumorem erit: et

quærent visionem a propheta, 169 et lex transibit 170 sacerdote, et concilium a

senibus.

The Prophet here explains more at length the nature of that slaughter of which

he was a herald. And again he deprives the Jews of all ground for hope, and shows

that they should look around on all sides in vain, because God would deprive them of

all help. This is the meaning of the passage. Hence he says, calamities shall come,

and that some shall follow one portion, and others another. In this way he advises

the Jews that they should catch at security in vain, as if, at the passing away of one

evil, they were already free. For the wicked as soon as God with-draws his hand,

think themselves escaped from all trouble, and so despise God more carelessly: for

they fancy that God has done with them just like a debtor who has paid a small

sum to his creditor, and thus has obtained a relaxation, is careless; so the reprobate

harden themselves when God grants them some respite: for they think that they

have an agreement with him that he should not trouble them more. But the Prophet

denounces that there would be such a heap of evils that one calamity should have

many companions, because God would not cease to add evils to evils. He adds,

rumor upon rumor This is referred to the object of fear, because rumors of wars

and of the cruelty of enemies would be spread abroad. Since, therefore, the Jews

are deaf and stupid, the Prophet announces that God would continue exercising his

vengeance, so that one calamity should be only the forerunner of another, until they

should perish a hundred times rather than that God would suffer them to escape

with impunity.

Afterwards he adds, they shall seek a vision Here the Prophet again shows that

the Jews should be stripped bare of every help. For although they boldly despised

God, yet we know that they wickedly abused his name. For they so threw aside all

modesty that. they did not hesitate to ridicule God and all his gifts. Hence their last

refuge in their calamities was to seek a vision, that is, to enquire what God was about

to do. Hence he says, they shall seek a vision from the Prophet. It seems to me that

the expression is too abrupt, that they shall seek a vision from a Prophet, because

nothing is added except concerning the priest and elders. {}מis sometimes taken

negatively when words are united: I know not whether the language will properly

bear our saying, they shall seek a vision, but there shall be no Prophet And yet

the sense would flow better, if Ezekiel denied there should be any Prophets: for

this is a sign of desertion, when no consolation occurs which assists us in our wars.

Thus the Church complains in the Psalms, (Psalm 76:9,) that it was reduced to the

greatest straits, and that no Prophet appeared: we do not see our signs, nor is there

a Prophet among us. And, in truth, Ezekiel meant that the Jews would seek a Prophet

169Or, "since there is no prophet." — Calvin. 170That is, "shall vanish away." — Calvin.

JOHN CALVIN

in vain, because God would take away that gift from them. As far then as the sense is

concerned there is no ambiguity, though the diction is, as I have said, rather obscure.

The meaning is, when they think God so bound to them that he will never deprive

them of visions which are prepared for their comfort, yet they are already deprived of

this good, and since they are destitute nothing remains except that utter destruction

which he has mentioned. We must leave the rest for to-morrow.

PRAYER.

Grant, Almighty God, since thou hast hitherto deigned to guard us safely by thy

power, and hast driven away so many violent assaults from us, and turned away so

many perverse counsels of our enemies, and snatched us from numberless evils,

--- grant that we may so value thy benefits towards us that we may be grateful

in return, and so devote ourselves obediently to thee, that thy holy name may be

glorified through our whole life in thy only-begotten Son our Lord. --- Amen.

Lecture twenty first.

We yesterday began to expound the Prophet's language when he denounced what

the Jews little feared, that a time would come when God would deprive them of their

Prophets. Since therefore God was accustomed to rule his people by counselors, and

priests, and prophets, hence he says, counsel should perish from the elders, and the

law from the priests. As to the Prophets, he says, the Jews would enquire of them

in vain the will of God. The result is, since God always governed his people, there

would be miserable dispersion, because no more teaching should shine forth, but

they would be immersed in the darkness of ignorance. But this was the most grievous

threat, because in extreme evils it is no common consolation to have God shining

upon us by his word. For by this we are stirred up to patience, then our sorrows are

mitigated when we taste some hope of pardon, and God bears witness that he will

be propitious to us. But when this comfort is withdrawn, we are easily overwhelmed

by even the smallest evils. Yet God sustains us by his word in the deepest afflictions

as upon a vast sea, and as long as his teaching remains to us we have as it were

a chart of guidance which will bring us safely into harbor. But when God nowhere

appears, the lightest trial buries us in the deepest abyss. So this was the sign of

God's fearful vengeance when the gift of prophecy was extinct among the Jews, and

the priests and elders had no counsel. For we know how mightily they boasted that

were powerful in wisdom. For while Jeremiah blames them, (Jeremiah 18:18,) we

see that they rose up against him, relying on this confidence, that the law could not

pass away from the priests, nor prudence from the wise men and counselors, nor

yet a vision or utterance from the prophets. ``Come ye, let us take counsel against

Jeremiah, and let us strike him with the tongue; for counsel shall not perish,'' etc.

Being excited by this diabolical fury they dared to raise their crests against God, and

boldly claimed for themselves what God here denounces that he would take from

them: for the vision they asserted must remain with the prophets and the teaching

of the law with the priests. But we see that God averts that perverse boasting when

he denounces that there should be no counsel to the old men, no teaching with

the priests, and no vision among the prophets. And hence also we gather that we

can this day refute the Papists by the same argument. For in the strength of what

EZEKIEL

weapons do they so proudly rage against the clear and certain doctrine of the law

and the gospel? Namely, that they are the representative Church, as if they openly

declared to God that his doctrine could not possibly perish from their priests. I omit

to notice that this priesthood is not from God, since priests are created for sacrificing

Christ, and that without any command. But suppose we grant them to be ordinary

pastors of the Church, of what advantage is that title when God deprived of all light of

doctrine the Levitical priests, who were created by him and not by human suffrages?

Let us learn therefore from this passage, that the gift of prophecy and all teaching

is God's peculiar gift: let us learn that this gift is withdrawn when God wishes to exact

punishment for man's ingratitude. For if the doctrine is received less reverently than

becomes us, and God himself is despised, as is often the case, he throws men into

darkness, and causes them to err through blindness, and deprives them of the least

spark of light. when the priests themselves forget their office God infatuates them,

as we see has happened in the Papacy. Nothing is more to be despised than those

beasts, and yet they claim to themselves the spirit of revelation. But God repays

them the just reward of their madness, because they have ruled tyrannically, and so

have utterly abused the sacred name of pastors: then because they have mingled

their fictions with the law and the gospel, and so have corrupted all purity of doctrine

by their comments. God therefore has revenged their pride, as we see; but when God

shows us the way of life by his servants, and shines upon us with heavenly doctrine,

let us not blindly wander in darkness, let us know that this inestimable treasure is

not to be despised, lest we should be deprived of it. It follows ---

Ezekiel 7:27

27. The king shall mourn, and the prince shall be clothed with desolation, and

the hands of the people of the land shall be troubled: I will do unto them after their

way, and according to their deserts will I judge them; and they shall know that I am

the LORD.

27. Rex lugebit, et princeps induetur desolatione: 171 et manus populi terrae

turbabuntur: secundum vias ipsorum faciam iis, et pro judiciis ipsorum judicabo ip-

sos, et cognoscent quod ego Iehovah.

In this verse the Prophet affirms that God's vengeance should be so common that

it should alight equally upon the highest and the lowest. He begins with the king,

then he descends to his counselors, then he comprehends the whole people. The

king shall lament, he says. But it is his duty to give life to others, and then to devise

a remedy for all evils; but when the king has nothing left but grief and sorrow, it is

a sign of despair. He metaphorically clothes the elders in a garment of desolation.

We know that a garment has two uses; since it fortifies us as a defense against the

cold, and then it hides whatever is dishonorable in us. In the opposite sense the

Prophet says, shame shall be as a garment to the elders, and then he goes down

to the common people. At the same time, he assigns the reason, I, says he, will do

to them according to their ways {}מis here taken causally, according to their ways,

therefore, will I do unto them: and in the same sense he adds, in their judgment will I

judge you The word ``judgment'' is used peculiarly here, and contrary to its ordinary

171Or, "laying waste." — Calvin.

JOHN CALVIN

sense. For judgment means the same as righteousness; but it is often transferred

to transgressions, as if he had said, they shall feel me a just judge though I avenge

their sins. Hence their judgments mean perverse abuses, and comprehend not only

superstitions but all kinds of iniquities. By these words God intimates that though he

should punish the Jews severely, yet it would not be cruelty, because they deserved

such treatment. A confirmation follows in the next vision. The vision is, indeed,

separate, but as the Prophet had just asserted in God's name that the punishment

was just under which the Jews would suffer, he confirms this doctrine by the vision

which follows, when he was seized by the Spirit of God and transferred to Jerusalem,

where he saw the temple filled with various abominations; because there was no

corner which they had not defiled and violated with their idols. But let us come to

the words.

Ezekiel 8

Chapter 8

Ezekiel 8:1

1. And it came to pass in the sixth year, in the sixth month, in the fifth day of the

month, as I sat in mine house, and the elders of Judah sat before me, that the hand

of the Lord GOD fell there upon me.

1. Et fuit anno sexto, mense sexto, die quinto mensis, ego sedebam 172 domi

meae, et Seniores Jehudah sedentes coram facie mea, et cecidit super me illic manus

Dominatoris Iehovae.

There is no doubt that a prophetic vision is here narrated; for the Prophet was

not carried to Jerusalem, nor had he changed his place, nor were the elders of Judah

before him, but he seemed to himself to be seized by the Spirit of God, that he might

perceive the pollutions by which the Jews had profaned the temple. For he says, that

he was at home when this vision occurred to him, and yet it was possible for him to

be walking in the field. He does not, therefore, relate the thing as done, but simply

teaches how God appeared, and adds the circumstances. By elders of Judah I do

not understand captives, but those who were then dwelling at Jerusalem, that they

should be witnesses of this prophecy, and so all excuse and pretense of mistake was

taken away from them. He also expresses the time at which this vision happened,

namely the sixth year, which he numbers from the exile of Jechoniah, as we saw in

the first chapter. Hence an interval of a year and two months has elapsed since the

first vision which was then unfolded, and the present which is now to be treated.

Since, therefore, fourteen months had elapsed, God appeared again to his Prophet.

This circumstance of the time is by no means superfluous, for this shows the great

obstinacy of the people. The Prophet, as I have said, numbers the years from the

exile of the king. But they were accustomed to count from the jubilee year; but he

172Verbally, "sitting." — Calvin

JOHN CALVIN

now renews the grief for that slaughter, when the king was treated ignominiously as a

vile captive, and was harassed as a slave by the enemy. Since, therefore, the Prophet

humbles the Jews by this computation of years, hence it appears how hardened

was their obstinacy, as they did not grow wise though so severely chastened. But

we shall see that they were seized with a prodigious madness, so that they cast

aside the worship of God, they heaped together on every side new idolatries, and

infected the temple with their abominations. We saw in Jeremiah (Jeremiah 7:17, and

Jeremiah 44:17-19) that the worship of God was overthrown in the city Jerusalem,

and in the temple itself; for they poured out libations to the workmanship of heaven -

-- others translate, the queen of heaven, but we have shown that those places ought

to be understood of all the stars --- since, therefore, they offered incense to the

workmanship of heaven, then they afterwards took to themselves idols and polluted

themselves with the superstitions of all the nations. Our Prophet shows that they

were not touched with any sense of their punishment, but that they became worse

from the time when God began to raise his hand against them; for it was just as if he

had begun to show himself from heaven the avenger of their superstitions. Hence

we have a reason why the Prophet here mentions years and months, and even the

fifth day of the month, namely, that the Jews may be held more convicted of their

obstinacy, since no punishments recalled them into the way, but they wrestled with

diabolical obstinacy against God. He says, the hand of God fell; by hand I do not

simply understand prophecy as some do, but strength; for the sense seems too

restricted to say, God's prophecy fell --- the phrase is too cold. But this is properly

said of the power of God. It is just as if he professed that he did not bring forward

anything of his own, because he put off, as it were, the man whilst Gods power

reigned in him. Thus the power of God is opposed to all human faculties. It follows

---

Ezekiel 8:2

2. Then I beheld, and lo a likeness as the appearance of fire: from the appearance

of his loins even downward fire; and from his loins even upward, as the appearance

of brightness, as the colour of amber.

2. Et aspexi, et ecce similitudo 173 tanquam aspectus ignis: ab aspectu lumborum

infra ignis: et a lumbis ejus sursum tanquam aspectus splendoris, tanquam figura

chasmal.

Some translate the last word angel, but in my opinion erroneously: for {,}עיןgnin,

properly signifies color, and I have already refuted that error in the first chapter. I am

not clear as to what color it was, hence I follow the received opinion that, it was like

amber. Now the Prophet says, he saw a likeness, or image composed of two parts; for

from the loins downward it was like fire, but upwards it was brightness. By the word

{,}דמותdemoth, I do not doubt that he means the image of a man. God, therefore,

appeared to his servant under some image; nor is the human figure out of place,

because if it had been any other figure without doubt the Prophet had been silent.

But we have already seen that God had put on the human form, and so represented

himself in the person of his only begotten Son, as we have said, and shall see again

173Or, "image." — Calvin

EZEKIEL

in the tenth chapter. This, therefore, is the likeness of which the Prophet speaks, but

he uses this word on purpose, that we may know that it was not a true and solid and

substantial thing called body. As to the Prophet's beholding a figure or likeness, this

took place only in a bare vision, not that God then put on a body; and concerning

this point also I have treated at length in the first chapter, and shortly I shall glance

at it again. Now as to his saying, one part of the figure was fiery, but in another,

the aspect of splendor, he seems here to express what the Jews ought to hope for,

when at length they perceived God to be near, from whom they thought themselves

very far off, since they so boldly despised his law and all the prophecies. As to the

splendor, God's majesty and incomprehensible glory is signified. For if brightness

blinds our eyes, what would happen if we endeavor to penetrate to that immense

light of which the sun is only a little spark? Since, therefore, Ezekiel says, there

was the likeness of splendor above his loins, he doubtless shows how formidable the

majesty of God ought to be to us. For God dwells in light, but inaccessible, as the

Apostle says: but below, says he, was the appearance of fire, namely, because he

must not. wait till the Jews received any joy from the presence of God. (1 Timothy

6:16.) We know, indeed, that hypocrites always boast rashly in the name of God, as

Amos reproves them, What is to you the day of the Lord? it is a day of darkness and

not light. (Amos 5:18.) For they boast that God would be entreated in their miseries,

and that he must assist them, because he had taken them under his protection. The

Prophet refutes this arrogance, and says, that the day of the Lord would be darkness.

So also in this place, God appeared in the form of fire towards the earth, that the Jews

should tremble when they saw the vengeance of God lighted up to consume them.

Therefore in the splendor God's majesty was shown, which humbled the Prophet and

all the pious, that they should receive the vision reverently; for in the fire God's

vengeance was shown, lest the Jews should make for themselves too wide a shield

of the name of God, which they extended falsely and fallaciously.

Ezekiel 8:3

3. And he put forth the form of an hand, and took me by a lock of mine head;

and the spirit lifted me up between the earth and the heaven, and brought me in

the visions of God to Jerusalem, to the door of the inner gate that looketh toward the

north; where was the seat of the image of jealousy, which provoketh to jealousy.

3. Et misit similitudinem marius, et sustulit me in cincinno capiris met: et erexit 174 me spiritus inter terram et inter coelum: et adduxit me Hierosolymam in vision-

ibus Dei, ad ostium portae interioris, quae respicit Aquilonem: ubi illic sedes idoli

zeli zelare facientis.

The Prophet here relates that he was carried to Jerusalem that he might behold

the foul superstitions by which the Jews had defiled the temple. But first he says,

that the form of a hand was put forth Whence again we collect that the body was

not solid or substantial which the Prophet had seen; but was only a visible figure as

a symbol of God's presence. This explains the word likeness or figure, for it was not

a real hand which seized the Prophet by the locks or hair of the head, but it was the

likeness of a hand, and therefore he adds, in the visions of God it was done. He says

174"Raised." — Calvin.

JOHN CALVIN

indeed that he was carried up between heaven and earth, but let no one imagine

that this was really done, for he explains himself and says, in the visions of God By

visions of God he understands a revelation free from all doubt: for there is a silent

opposition between these divine revelations and the spectres which often deceive

men's senses. Those who interpret ``visions of God'' simply as prophecy weaken

what the Prophet wished to express emphatically; and those who think God's name

used here as an epithet, (as the Hebrews call anything remarkable, divine,) also

depart from the genuine sense of the Prophet. There is no doubt, therefore, that

he opposes the visions of God to all spectres: for Satan as we know deludes men's

senses with his prodigies and his wonderful arts of fascination: for it happens that

the children of God are sometimes deluded: hence the Prophet, to take away all

doubt from his teaching, says that he was carried to Jerusalem in visions of God, and

adds, that he was carried to the northern gate. We know that there were many gates

of the large area, so that the people's entrance should be more commodious. For

if there had been only one gate open, they would have been more tumultuous, as

a multitude usually is. The area of the temple then had an eastern and a northern

gate: then it had other gates, which gave an easy entrance to the people as well as

to the priests. The priests indeed had an inner area which was distinct, but when

they offered victims on the altar, they mingled with the people. This therefore was

the reason why the floor of the temple had different gates. Now the Prophet says,

that he was carried to the porch of the gate, so that he did not penetrate directly into

the secret part of the temple, but seemed to himself to be standing before the doors,

till God informed him of what was doing within. He says, there was the seat of the

idol. We know not what the idol was, except that the Prophet says it was abominable.

He first calls it the idol of jealousy, and then adds the participle, provoking God to

jealousy But although the noun as well as the verb is often taken in a bad sense,

yet God transfers the affection of jealousy to himself, and in this sense he says in

Deuteronomy,

``They provoked me: they made me jealous with what is not God: therefore will

I make them jealous,'' (Deuteronomy 32:21.)

He alludes to the jealousy of husband and wife, for if the woman prostitutes her-

self, the husband burns with indignation, and that outbreak of his anger is most

flagrant, So also when the wife in her turn knows that her husband is an adulterer,

she is carried away with intemperance and excess. Hence God, when he shows how

he esteems his glory and worship, compares himself to a jealous man, when we turn

aside to idolatrous and adulterous worship. In this sense the idol which was in the

porch or entrance of the temple is called the idol of jealousy, and the idol which

causes jealousy. Although we may also translate, it was the seat of the idol causing

jealousy, since the noun, {,}קנאהkenah, is taken in the ablative case. It is said that

this idol provoked to jealousy, because the Jews by erecting this idol trod under foot

their God, or at least endeavored to prostrate his glory. Now it follows ---

Ezekiel 8:4

4. And, behold, the glory of the God of Israel was there, according to the vision

that I saw in the plain.

EZEKIEL

4. Et ecce illic gloria Dei Israel, secundum visionem quam videram in planicie. 175

Now he only says that he saw God's glory as he had formerly beheld it near the

bank of the river. This was as it were the seal of his prophecy: for the holy man

ought to be so strengthened, that he should boldly restrain the furious audacity and

obstinacy of the people. Hence he had to strive with hard heads, and God did not

arm him in vain; and to this end again a new vision was offered. He knew that to be

the glory of God. Hence he was again made more certain that the whole action was

under divine direction, and that it was neither human nor fictitious, nor deceptive

nor doubtful. It follows ---

Ezekiel 8:5

5. Then said he unto me, Son of man, lift up thine eyes now the way toward the

north. So I lifted up mine eyes the way toward the north, and behold northward at

the gate of the altar this image of jealousy in the entry.

5. Et dixit ad me, Fib hominis, tolle agedurn oculos tuos ad viam septentrionis: et

sustuli oculos meos ad viam septentrionis: et ecce a septentrione ad portam altaris

idolum illud zeli in introitu.

Here one profanation of the temple, is shown to the Prophet, namely, the idol

erected at the entrance of the area near the altar. It may happen that the worship

of God is but slightly vitiated, so that the corruption is scarcely apparent. But while

the Prophet repeats that the idol was that of jealousy, lie points out the gross and

shameful disgrace of that spectacle, so that they could not gloss over their impiety

by any pretense, after they had so openly and confessedly revolted from the law of

God. But when he is ordered to raise his eyes to the way of the north, this also avails

for the confirmation of his teaching. For if the Prophet had turned his eyes that way

of his own accord, his looking that way would have been of less moment, but when

God directs his eyes by express command, the reproach which afterwards follows

has more weight. This, therefore, is the reason why the Prophet did not cast his eyes

of his own accord towards the idol, as he might have done, but was admonished by

God to do so. Meanwhile it appears with what docility he obeyed God's commands.

He puts these two things together, that he was ordered to raise his eyes, and that

he immediately did so We see here that he was so obedient to God's command, that

he did not delay but instantly obeyed it. He says, the idol was near the gate of the

altar, which circumstance exaggerates the crime. If the idol had been erected in any

remote corner it would have been an intolerable sacrilege, though the modesty of

the Jews had been greater: but when they erected the idol before the altar they flew

as it were in the very face of God. If an immodest woman runs after an adulterer, her

husband is justly enraged; but if she brings him before her husband, and wantons

with him before his eyes, and prostitutes herself to all crimes, then certainly such

wanton lust cannot be endured. But such was the audacity of the people, that when

the idol was erected before the gate of the altar it seemed like wishing to dethrone

the Almighty, and to contaminate his altar by the sight of the idol. It follows ---

175"It is properly a valley, because {,{בקעהbek-gneh, is deduced from cutting: for a valley when interposed

seems to break the mountains, and prevent their running in a continual track. But it is also taken generally for any plain, and the

first vision occurred to the Prophet near the river Chebar, where there were no mountains.'' --- Calvin.

JOHN CALVIN

Ezekiel 8:6

6. He said furthermore unto me, Son of man, seest thou what they do? even the

great abominations that the house of Israel committeth here, that should go far off

from my sanctuary? but turn thee yet again, and thou shalt see greater abomina-

tions.

6. Et dixit ad me, Fili hominis, an tu vidisti quod isti faciunt? abominationes

magnas, quas domus Israel faeiunt 176 illic ut procul recedam a sanctuario meo? et

adhuc converte to, 177 et videbis abominationes magnas.

Now God complains with his Prophet; and we must always mark the object and

consider God's design, because at the end of the chapter we shall see how severe a

vengeance God was about to take on the people. Hence the Prophet prevents those

obstreperous reproaches with which the people loaded him through envy, when he

chastised them according to their deserts. Hence he doubtless wished the exiles to

be persuaded of what they could scarcely conceive, namely, that the destruction of

Jerusalem was near. For we have said that those who had been drawn into captivity

had displeased him, and wished to return to their country. Since therefore their

condition was too grievous and severe, for this reason God wished to testify to them

that the last overthrow of Jerusalem was at hand. He does this while he shows the

great abominations which reigned in the very temple, whence the Almighty must of

necessity appear as the avenger of his glory and worship. The rest to-morrow.

PRAYER.

Grant, Almighty God, since thou hast treated us so indulgently, and when pro-

voked by our iniquities, hast yet shown thyself a propitious Father to us, that we

may no longer abuse thy patience, but return directly to thy way and submit our-

selves to thee --- and, being humbled by a true sense of penitence, grant that we

may be so dissatisfied with our sins, that we may devote ourselves to thee with our

whole heart and follow the direction of thy holy calling; until after finishing the pur-

suits of this rife, we may arrive at that happy repose which thine only-begotten Son

has acquired for us by his blood. --- Amen.

Lecture Twenty-Second.

WE stopped yesterday at that. clause when God asks his Prophet, whether he

saw the abominations which the sons of were perpetrating in the very temple: by

which words he not only cites his servant as a witness, but constitutes him in some

sense a judge, so that all should know that the coating vengeance was not only

just but must be immediate. This is the reason why God asks, whether he saw the

abominations. For if a mortal is compelled to pass an opinion, surely God, who sees

much further than the eyes of man, cannot be ignorant of their crimes, when they

had come to such a pitch of obstinacy that his patience could no longer hold out.

Now the adverb of place is used, which seems to be put emphatically, because he

refers to the temple, from which all filth and defilements ought to be removed. Since

therefore God complains that abominations were perpetrated there, he magnifies

the people's wickedness, because even the temple did not remain pure. He adds,

176That is, "perpetrate." — Calvin. 177That is, "to turn again" — Calvin.

EZEKIEL

for retreating: some refer this to the people and elicit this sense, that those who

so pervert God's worship recede from his sanctuary, because they have no longer

anything in common with God. But I rather interpret it concerning God himself, who is

compelled to depart from his sanctuary, as we shall afterwards see. For while they

so defiled the temple with their sacrilege, they yet thought God included therein.

He now renounces the temple, and says, that he left the place empty and void,

because he could not bear to dwell among that sordid defilement. The meaning is,

that God would depart from his temple, because the complete worship which he had

commanded under the law did not flourish there. And this place is worthy of notice,

because we gather from it that God could not bear the profanation of his worship,

but will leave those who pervert his law by their fictions, as we see the Jews did.

At this day we know how haughtily the Papists pride themselves in their figments,

but the more they heap together fictitious ceremonies the more they provoke God's

anger. Hence it happens that they vainly boast that they have him in their temples,

as they think. For this sentiment will ever remain fixed, that God cannot dwell in a

profane place. Now nothing sanctifies a place more than obedience and sincerity

of faith. When men introduce their inventions, it immediately causes God to depart

from them: this is the full meaning. Now he adds, turn thyself, and thou shalt see

great abominations. Some translate greater, but because a question would arise,

why he calls the abomination first greater and then different, I interpret it simply

that the Prophet should see other great abominations. Afterwards indeed he will

express another, for he will say {,}גדלות{ }מאלהתועבותgedloth-maleh-thogn-both,

but in my opinion there is no comparison here between greater and less; {,}מאלה

maleh, I simply interpret *``beyond* others,'' and I rather approve of this simplicity,

because interpreters anxiously labor to show this last abomination heavier than all

others, though the reason for it does not clearly appear. But there is no need of our

making these difficulties, because the Prophet only speaks of great abominations.

Let us go on ---

Ezekiel 8:7-11

7. And he brought me to the door of the court; and, when I looked, behold a hole

in the wall.

7. Et induxit me in portam Atrii et aspexi, et ecce foramen unum in pariete.

8. Then said he unto me, Son of man, dig now in the wall: and, when I had digged

in the wall, behold a door.

8. Et dixit ad me, Fill hominis, fode agedum parietem: et fodi in pariete, et ecce

porta una.

9. And he said unto me, Go in, and behold the wicked abominations that they do

here.

9. Et dixit ad me, Ingredere, et vide abominationes malas quas ipsi faciunt.

10. So I went in and saw; and behold every form of creeping things, and abom-

inable beasts, and all the idols of the house of Israel, portrayed upon the wall round

about.

10. Et ingressus sum, et aspexi: et ecce omnis similitudo reptilis, et animalis

JOHN CALVIN

abominatio, et omnia idola domus Israel, depictum 178 in pariete circum circa.

11. And there stood before them seventy men of the ancients of the house of

Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man

his censer in his hand; and a thick cloud of incense went up.

11. Et viri septuaginta ex seni-oribus domus Israel, et Iazanias, filius Saphan

stabat in medio ipso-rum qui stabant coram ipsis, 179 et viro 180 thuribulum in manu

sua: et densiter nubis suffitus ascendebat.

Here now the Prophet is brought to another place, where another kind of abom-

ination is shown. If an idol had been erected in some recess of the temple only,

even that impiety when joined with sacrilege could not have been borne. But when

all parts of the temple were contaminated with such filth, hence we collect that the

people was utterly desperate. For the Prophet says, that he was led into a more se-

cret place, and since there was a hole there, he dug it by God's command, so that it

became a door by which he could enter. This only ought to be understood of a vision.

For the Prophet had brought nothing with him with which he could so dig a wall, but

when he could only behold that hidden abomination through a chink, God opened

the wall. But the Prophet seems to himself to make a door of entrance by his own

hand. But he says, there were painted birds, reptiles, and animals: then he adds, an

abomination and all the idols of the house of Israel We see that there was not only

one idol, but a great number. And in truth as soon as the true worship of God is ne-

glected, men place no bounds to themselves: they are not content with one or two

errors, but they heap to themselves numberless delusions. So the children of Israel

fell away from one idol to a great multitude. Meanwhile it must be remarked, that

the idol which he has mentioned was detestable beyond all others. For it was not

called a provocative of jealousy without reason, since it inflamed God to jealousy. It

is therefore probable that this idol was more noble than others, and held in greater

price and veneration, since the unbelievers had greater and lesser deities. But now

the Prophet refers to common idols, of which there was a great abundance, but not

such great honor. For he says, that part of the temple was full of pictures all around

It is indeed certain, that the use of painting was always plentiful, but God wished his

temple to be pure from images, lest men, being taken with such enticements, should

turn aside directly to superstition. For if we see a man or an animal painted in a pro-

fane place, a religious feeling does not creep into our minds: for all acknowledge it

as a painting: nay idols themselves as long as they are in taverns or workshops, are

not worshipped. If the painter's workshop is full of pictures, all pass them by, and if

they are delighted with the view of them they do not show any sign of reverence to

the paintings. But as soon as the picture is carried to another place, its sacredness

blinds men and so stupifies them, that they do not remember that they had already

seen that picture in a profane dwelling. This therefore is the reason why God did not

admit any pictures into his temple, and surely when the place is consecrated, it must

happen that the painting will astonish men just as if some secret divinity belonged to

178"There is a change of number from plural to singular. — Calvin. 179Meaning "idols." — Calvin. 180That is, "to each." — Calvin.

EZEKIEL

it. Although the Prophet here does not say simply that the walls were full of pictures,

yet he says, that an abomination and the idols of the house of Israel were there We

see therefore not only that the walls were so decorated for the sake of ornament,

but because the people desired to celebrate all the deities whose names it knew to

be famous among the profane nations.

Now as to the Prophet's being ordered to dig through the wall, we gather from

this that superstitions are sometimes so hidden in secret places, that they escape

our eyes even while we look at them. For such is the weakness of the human mind,

that it does not easily perceive how abominable it is to vitiate the worship of God.

Thus the Prophet only looked through a chink, so that he could not form a correct

judgment concerning those pollutions; hence he is ordered to dig through the wall,

just as if God assured him that a thin and obscure view was not sufficient, but that a

door must be opened by which he should look in and thoroughly consider what would

otherwise be concealed beneath those coverings. Now he says that he entered and

saw the likeness of everything, and we must remember what I have lately touched

upon, that the Jews are here condemned for heaping to themselves a multitude

of gods: for it was very disgraceful to worship reptiles and brutes. The worship

of a human figure has a specious pretext, for the Greeks, who always seemed to

themselves wise above others, and thought the rest of the world barbarians, were

deceived in idols referring to the human figure, but it was too base and gross for

them to worship an ox, a dog, or an ass, as a god. We see therefore how basely

the Jews were blinded who mingled brutes and reptiles for gods. But it is no wonder

that they were so deluded, because Egypt was near, where we know that dogs and

oxen, and even cats, were considered deities: nay they worshipped all kinds of herbs.

Since therefore the Egyptians imagined that the deity resided in reptiles and unclean

animals, as well as in herbs, it is no wonder that the Jews were drawn into these

delusions through neighborhood. But since heavenly teaching had shown them the

way, such blindness was inexcusable, because they could not err so basely without

suffocating and so extinguishing the light which had been set before their eyes. But

we see how men's audacity breaks forth, when they do not restrain themselves within

obedience to God's teaching. He says that pictures were painted all round on the

wall, which again confirms our observation, that the Jews were inflamed with such

desires that they left no space empty, because they wished their eyes to fall upon

those figures, which more and more inflamed their superstition.

He says also, that seventy elders of the house of Israel made incense for their idols

I do not think that the seventy who were chosen for ruling the people are referred

to here, though I suppose the Prophet to allude to this number. For we know that

from the beginning seventy were set over the people, and were chosen from each

tribe, and were united together. But with regard to this place, I think the number

seventy is used of those whom, although they were not prefects, they called seniors

in respect to their office, not through their age only. Meanwhile we must remember

that the Prophet looks to that order, because from the beginning God had wished the

seventy to bear rule and hold the government. (Numbers 11:16.) Thus the Prophet

signifies that the leaders of the people, who ought to rule others by their counsel,

JOHN CALVIN

were remarkable for corrupting the worship of God. He puts Jezaniah, the son of

Saphah, who was probably a man of great repute. Since therefore he excelled in

the reputation for prudence and piety, the Prophet wished to exaggerate his crime,

because he also, among others, offered incense to idols. What then could remain

pure among the people, when he who was esteemed a holy man, so profaned himself

among the rest! Hence we see that the Prophet means, that the whole people, from

the least to the greatest, was so corrupt, that those who were superior to the rest

prostituted themselves to idolatry. He says, then, that he stood before them, and

each had a censer in his hand Incense was the sign of the greatest veneration, and

even this was retained for common use. Hence at the outset of Christianity, when

the impious wished to seduce the Christians to idolatry, they only gave two or three

grains of frankincense: 181 that was a sign of apostasy: they did not order them to

bend the knee before idols, nor to offer sacrifices, but only to smell to a few grains of

incense. In sign, therefore, of veneration, the seventy men are said to bear censers

or incense dishes. The Prophet adds, and the incense ascended in a thick cloud. Here

understand the particle of likeness. The incense ascended as a thick cloud. I do not

doubt that they were profuse, or rather prodigal, in their madness, so as to spare no

expense: since idolaters rashly squander all things, when the intemperance of their

zeal seizes upon them. And this was not considered with sufficient prudence. The

Prophet therefore says that it was not common incense, but was dense like a cloud,

since they threw it forth in great abundance, so that the offering might be fatter and

richer: just as if he had said, that they were so intemperate in their superstitions,

that they threw away an abundance of incense, and had all their expense for nothing,

and only to satisfy their idols. Now it follows ---

Ezekiel 8:12

12. Then said he unto me, Son of man, hast thou seen what the ancients of the

house of Israel do in the dark, every man in the chambers of his imagery? for they

say, The LORD seeth us not; the LORD hath forsaken the earth.

12. Et dixit mihi, An vidisti, fili hominis, quae seniores domus Israel faciunt in

tenebris, 182 quisque in absconditis 183 imaginationis suae? qui dicunt, non rider

nos Iehovah, deseruit Iehovah terram.

Again God questions his servant: we have explained the reason --- that he may

pass sentence as a judge on his own people, whence it may be more clearly evident

that those who had provoked God were unworthy of any pardon. Thou seest, says

he, what the elders do? Through a feeling of honor he does not here name these

elders of the house of Israel, but rather reproves their ingratitude, because they so

drive others with them into alliance with their impiety. For elders ought to show

the way to others. Since, therefore, the profanation of the worship of God took its

origin from them, hence their disgrace is increased, and they were worthy of greater

reproach. Seest thou, says he, what they do in darkness? From this word I gather

that the place was remote from public observation; for there were near the floor

181Plin., lib 10, ep. 2, de Christianis ad Trajanum. 182"In darkness." — Calvin 183Or, "inward places." — Calvin

EZEKIEL

of the Temple many cells and many chambers, as we see in Jeremiah. (Jeremiah

20:2; 1 Kings 6:5.) Since, then, the ciders had their apartments there, it is not

surprising that a place was shown to the Prophet which they had so stained with

their paintings. But he says that they did it in darkness, because they kept secret

their sacred rites; as also there were mysteries among profane nations, which were

not open to any but the initiated. Since therefore the multitude was not thought

worthy of those mysteries, it is therefore probable that the place among the Jews of

which the Prophet speaks was like a small chapel, which the elders, and those who

had authority among the people, retained to themselves. he adds, each within the

recesses Some translate --- in the chambers of their painting; but I take the word

{,}משכיתmeshkith, for imagination, as it is also taken in other places. It properly

signifies painting, but it is also transferred to the thoughts of men. Therefore when

he speaks of recesses or hidden places, I do not understand chambers, though I do

not deny that he alludes to those recesses by which men separate themselves from

the multitude, by way of honor. In the meantime he equally reproves those tortuous

and perverse counsels which the ciders of the people inwardly cherished. For those

who think themselves wiser than the vulgar, have some hidden pride, and swell with

concealed haughtiness; and therefore they are said by Isaiah to dig for themselves

hiding-places to escape from God, while they seem to themselves cunning. (Isaiah

29:15.)

Now, therefore, we see in what sense the Prophet mentions hiding-places of their

imagination, namely, because they reckon such pictures the mark of the greatest

and rarest prudence. This was again prodigious, that the elders so gave themselves

up to foul defilements. For among profane nations no religion held the leaders and

heads of the people. We shall not find, either among the Greeks or the Latins, any of

the higher classes, and of the chief governors, involved in the errors of the common

people, but they pretended religion, that they might hold others in obedience. They

instituted, indeed, great pomp; they pretended no small degree of reverence; but

when they passed their time as friends at home, they laughed at all these trifles.

Since, therefore, all the ceremonies of the Gentiles were a laughing-stock to sensible

men, this was indeed a detestable prodigy that the elders of the people of Israel, in a

secret place, in the very recesses of their thoughts, fabricated idols for themselves.

Now the cause is expressed why they heaped to themselves that multitude of gods,

namely, because they thought that God no longer regarded them This passage is

badly explained when interpreters think that the elders were epicureans, who dreamt

that God enjoyed case and indulgence in heaven. They bring forward other passages,

which seem similar but in words only, as where, in the book of Job, the impiety of

the multitude is described, he says they think that God walks upon the hinges of

heaven. (Job 22:14.) But the Prophet speaks more within bounds. Hence those who

take this passage generally, extenuate the force of the doctrine which ought to be

elicited from these words. Why, then, had the Jews fabricated so many idols for

themselves? because they thought that God no longer regarded them, as I have

already explained it; and this was the sign of their gross depravity; for God had

chastised them in various ways: they ought to have returned into the way, yet they

JOHN CALVIN

were so far from repenting, that they rather champed the bit, and thus persuaded

themselves to seek other deities. And this impiety has occurred in all ages. At this

time it clearly appears in the Papacy; nay, even the blind may even feel it with

their hands. For when God afflicts these wretched ones, at first they suppliantly

ask pardon; but. when he presses upon them more severely, then they begin to

rage and look hither and thither, and have a common proverb --- ``I know not to

what saint I ought to pay my vows.'' Boys learn this proverb in the Papacy, and

old men always have it on their lips in perplexity. Hence Ezekiel reproves this fault,

when he gives this as a reason for the aged heaping up this multitude of deities ---

that they thought themselves overlooked by God --- Jehovah, they say, does not see

us here: they do not speak simply of God's providence, but indignantly complain

of his disregard, because he did not relieve their miseries, and had deserted the

land, as they afterwards explain themselves; for they immediately assert that God

had deserted the land We see, therefore, that they did not speak simply against

God's providence, as if he despised human things, but that they were inflamed with

fury, because God's hand pressed them heavily, and they did not feel any help in

him. Hence they descended to brutes, reptiles, various painting's, and all kinds of

abomination, because they thought that they were worshipping in vain the one true

God. It follows ---

Ezekiel 8:13-14

13. He said also unto me, Turn thee yet again, and thou shalt see greater abomi-

nations that they do.

13. Et dixit ad me, adhuc con-vertere, et videbis abominationes magnas quas ipsi

faciunt.

14. Then he brought me to the door of the gate of the LORD'S house which was

toward the north; and, behold, there sat women weeping for Tammuz.

14. Et deduxit 184 me ad ostium portae domus Iehovae quod respicit ad

aquilonem: et ecce illic mulieres sedebant lugentes Thammuz.

He now mentions the third kind of idolatry by which the Jews polluted the tem-

ple; for this was a kind of sin peculiar to females; and we know that they were al-

ways more addicted to such wickedness. Satan, indeed, fascinates men always more

than enough, but in women recklessness reigned more than superstition. They had

therefore a female worship in bewailing Thammuz. Who Thammuz was is uncertain.

Jerome translates it Adonis, and Adonis was beloved by Venus, as the poets trifle;

and when torn to pieces by a boar, he was turned into a flower of sweetest odor;

and in honor of Venus women yearly solemnized by lamentations the death of that

beautiful youth; but it is not probable that this rite prevailed in Judaea, because we

do not read that this lamentation was practiced in the neighboring regions, but in

Greece and Asia Minor I refer it rather to Osiris, for, as we said before, the Jews

were neighbors to the Egyptians --- hence they adopted various rites from them; but

we know that Osiris was yearly wept for by the Egyptians, and that great pollution

occurred; for they carried the virile member on a pole in procession, and called it

184Or, "introduced." — Calvin

EZEKIEL

Phallus; 185 and women also showed their parts to the idol, as if offering themselves

to debauchery. This was a most disgraceful spectacle. But I conjecture that the Jews

had adopted this rite when the women bewailed Thammuz. Here also we perceive,

that when once Satan has prevailed, and cast men into deep depravity, they despise

all moderation, nay, are reduced to more than brutal stupor. Who would think this

could occur, that women should be reduced to such a pitch of defilement, when they

had been taught in the doctrine of the law from their early childhood. But when

God's temple was open to such pollutions, we see the Jews so blinded by madness,

that God already was showing signs of his extreme vengeance, since he had endured

them up to this point.

PRAYER.

Grant, Almighty God, since thou hast delivered to us a sure rule of worship, which

cannot deceive us, and since thy Son became for us a perfect master of all wisdom

and of solid piety, that we may obediently follow whatever he prescribes for us, and

turn neither to the right hand nor the left; but being content with that simplicity

which we have learnt from his Gospel, may go on in the course of our holy calling,

until at length, that pursuit being finished, we may arrive at the perfect state of thy

glory, and may so enjoy it that we may be transformed into it, as thou hast promised

us by the same Jesus Christ our Lord. --- Amen.

Lecture Twenty-third

Ezekiel 8:15-16

15. Then said he unto me, Hast thou seen this, O son of man? Turn thee yet

again, and thou shalt see greater abominations than these.

15. Et dixit mihi, Fili hominis, adhuc convertere, videbis abominationes magnas

prae istis. 186

16. And he brought me into the inner court of the LORD'S house, and, behold, at

the door of the temple of the LORD, between the porch and the altar, were about five

and twenty men, with their backs toward the temple of the LORD, and their faces

toward the east; and they worshipped the sun toward the east.

16. Et deduxit me in Atrium doritos Iehovae interins: et ecce ad portam Templi

Iehovae inter vestibulum et inter altare, circiter viginti quinque viri, posteriora eo-

rum versus Templum Iehovae, et facies eorum versus orientem: et ipsi adorabant in

oriente Solem.

Here the Prophet refers to another profanation of the temple, since the chief cit-

izens of Jerusalem and those who ought to point out the way to others, prostituted

themselves to impious worship, lie says, therefore, that he saw about five and twenty

men, and it is probable, that there were as many as this among the first rank of citi-

zens. But a certain number is put for an uncertain, and I think that the Prophet. was

not so scrupulous on this point, or rather the Spirit of God, who showed that number

in the vision; whatever it was, they not only worshipped the sun in private houses,

but in the temple itself, and that not without gross and pointed contempt of God.

For when they turned their back upon the sanctuary, they made a laughing-stock of

185Herod. 2, c. 48. — Ed. 186"Or, "besides these." — Calvin.

JOHN CALVIN

God. It hence appears, that they were of so daring a front, that they openly boasted

in their superstitions, and purposely polluted God's temple. This, indeed, was mon-

strous, to see the elders of the city, and those practiced in the teaching and worship

of the law, so alienated from all piety as to worship the sun. For this could not happen

through either error or ignorance. For God in his law when he forbids the worship of

the sun and stars, adds as a reason, that the whole celestial host was created for our

use. (Deuteronomy 17:3.) Since, therefore, the sun is our servant and the moon our

handmaid, and the stars also were created to serve us, it is preposterous to depart

from the divinely ordained order, that the sun which was given us to spend his time

in our service should be to us a god. Since, therefore, God has borne witness to this

in his law, there was no excuse for error when the Jews adored towards the east.

Now he adds also another grosser dishonor done to God, when they turned their

backs upon his sanctuary. They could, as I have said, pollute themselves at home

and in conceal-merit with such defilements. But while they came of their own accord

into the temple, it is just as if they provoked God by open daring, Now, when they

turn their back, this is not only a foul denial but a contempt of God, as if they had said,

that he was unworthy of their respect. Now, therefore, we see the whole force of the

passage. But he says, turn yet again, and thou shalt see great abominations: some

translate greater, as I have formerly mentioned, but I do not think it suitable. I do not

contend for it, but if a reason is asked why this abomination is greater than others,

it is not clear to me; hence I prefer to take it more simply in the positive degree. Nor

is it an objection to this that {,}מאלהmaleh, is added, for {}מis not always taken

comparatively; but as I think it means only, as if God had said, you will see other

abominations besides those of which mention has been already made. But he points

out the place of the temple where they worshipped the sun, namely, between the

porch and the altar. This was the sign of great impiety to break into the holy place,

and from thence to despise God. Now we know this to be a sign of lawful adoration,

when the faithful turned their eyes to the sanctuary and the ark of the covenant,

but when they turned their backs upon it, there is no doubt that they professedly

wished to boast in a contempt of God and the law. It already appears, that they had

adopted various and numberless forms of superstition. In Egypt they had not seen

the worship of the sun, nor do we read that such worship was in use in Chaldea;

but because they heard that the Persians and other Orientals worshipped the sun as

a god, they imitated their custom. Therefore we see, that from these people they

heaped up rites for themselves, so as to make an immense assemblage. It follows

---

Ezekiel 8:17

17. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to

the house of Judah that they commit the abominations which they commit here? for

they have filled the land with violence, and have returned to provoke me to anger:

and, lo, they put the branch to their nose.

17. Et dixit mihi, Vidisti-ne fili hominis? an leve est domui Iehudah, ut faciat

abominationes istas quas feterunt illic? quia repleverant terrain violentia: et con-

EZEKIEL

versi sunt ad me provocandum: et ecce ipsi emittunt ramum 187 ad nasum suum. 188

God complains as formerly of the wickedness of the people, especially of their

perfidious and wicked revolt, because they so defiled the temple which ought to be

sacred to God alone. He adds besides another complaint, that they were not content

in their wickedness, which tended to violate human society and common rights, and

the pursuit of mutual equity, unless even religion should be weakened by them. For

under the word {,}חמסchemes, is comprehended whatever is contrary to the sec-

ond table of the law. There is, therefore, a use of the figure a part for the whole, in

this word {,}חמסchemes, violence, as if he had said, they were addicted to frauds,

rapine, slaughter, cruelty, perjuries, spoliations. Since, therefore, they abstained

from no injustice, says God, they manifestly provoke me also: as if he had said, af-

ter being unjust towards men, they now dare to erect their horns against me. We

know that God's law was comprehended in the two tables. As to the former table,

it prescribes what the true and pure worship of God is. The Jews had violated the

second table, since they neglected all the duties of charity, and neither equity nor

uprightness flourished among them. After they had filled the land with iniquity; this

was their intolerable ungodliness, that after despising men they attacked God him-

self. We see now the reason of the context, Is this a light thing? says he. Thereafter

he had spoken of the wickedness simply and by itself, as they say, he now amplifies

by comparison when he says, before this they had filled the earth with violence, but

now they have turned themselves to provoke me --- behold these, he says, etc. The

adverb of place must be noticed here, as I have before advised. For their impiety is

the more detestable, since they broke into the temple to defile themselves with their

idols. That place at least ought to remain pure and unpolluted, though the whole land

had been infected with many defilements; but when not even the temple is spared,

this is a sign of desperate and almost furious audacity. He, therefore, repeats the

adverb which he had used before, and in the same sense.

As to the latter part of the verse, some, as I have said, take {,}הזמורהhez-moreh,

for foulness: I know not why, for I am not aware that this noun is used elsewhere in

this sense. But because nothing better occurred to them, they think it probable, and

some have invented a foolish fable that they broke wind in honor of the sun, as if the

noise of the belly was a grateful offering to the idol, since by this means they openly

despised God. But these are conjectures. Others think more correctly who suppose

this to be used metaphorically: for they were accustomed to burn incense to their

idols; and so, according to them, God alludes to a pleasing and sweet odor when

he names it a foul smell, as if he had said, even if the Jews pleased themselves in

their superstitions, yet the incense sent forth a foetid odor and they should perceive

it: for if he speaks of the nostrils it ought to be considered as a punishment. Some

suppose that the relative of the third person is put for that of the first, as if God would

say, to my nose or to my wrath: and they fabricate an insipid comment, that this

place was changed by the Rabbins through reverence for God, as if forsooth there

187"Others translate it, a foul smell." — Calvin. 188"As many think, but I approve of 'to their own wrath,' the word 'wrath' being taken passively for the anger of God which they roused against themselves." — Calvin.

JOHN CALVIN

were not numberless passages where God pronounces in clearer words that he was

disgracefully despised. But first, because this noun properly signifies a branch, and is

taken in that sense in many places; then since the noun {,}אפaph, may be explained

as well passively as actively, the context will flow best if we say, they put forth a

branch to their wrath --- that is, to their destruction, because they provoked God.

For what is the meaning of putting forth a branch, but that they heaped evil upon

evil. They had violated, as I have said, the second table of the law, they were thieves,

robbers, perjurers, and violent. Now at length their rage was directed against the

former table of the law, so as to overthrow the whole worship of God. So therefore it

will make good sense to say, that boughs were put forth --- for the singular number

is taken for the plural, as often happens. Since, therefore, they so put forth boughs

or budded, God says, that this should be for their destruction, because at length

when he had spared them a long time, after a fit time for their punishment arrived,

he would consume them. Now, therefore, we understand what the Prophet means.

But if any other conjecture pleases, every one may form his own opinion; I do not

contest the point, but I show what I think most probable. It follows ---

Ezekiel 8:18

18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have

pity: and though they cry in mine ears with a loud voice, yet will I not hear them.

18. Ego etiam 189 vicissim faciam in iracundia mea: non parcet oculus meus et

non miserebor: et cum elamaverint ad aurem meam voce magna, non audiam ipsos.

This seems to me a confirmation of the last clause. For he had said, that they sent

forth their boughs or east them forth, but yet to their destruction. He now repeats

the same thing in other words. Therefore I will also act in, my turn --- that is, as they

now boldly increase their superstitions, and so continually provoke me, at length I

will act, says he. There is a tacit contrast, since God forsooth had ceased for a long

time, because there is a certain form of rest when he ceases from his judgments:

God seems to rest when he does not take vengeance on man's wickedness, when

he indulges them and passes them by for a time. Since, therefore, he had so sus-

pended his judgments against the Jews, he seemed to cultivate ease in heaven: with

this view he says, that he would do it in his anger, and he adds, that his vengeance

would be so dreadful that there would be no place for pity. This ought indeed to

strike us when God pronounces himself implacable. For what is more formidable

than to have God hostile, and to be verily without any hope of pardon? As often

as God withdraws his mercy he shows us material for trembling, nor is it wonder-

ful that he threatened the Jews so harshly, because he had proved by all methods

that they were desperate in their wickedness. For truly nothing had been omitted

towards curing them, unless they had been of an abandoned disposition and of most

obstinate manners. Since, therefore, they were such, it is not surprising that God

was extremely enraged against them, so that he left them no hope of pardon. But

this ought to be referred generally to the whole body of the people: meanwhile it is

by no means doubtful, as we shall afterwards see, that God excepts his elect from

the ordinary multitude. If any one object, that God always hears prayers, I reply that

189"I also." — Calvin.

EZEKIEL

he never rejects prayers which spring from faith: but here that tumultuous clamor

is alluded to which necessity occasions to unbelievers. For although they fly to God

as their natural sense impels them, yet they do not this with composed minds, nor

even relying upon the promises of God: but because the torture of their minds does

not suffer them to rest, so that by a natural impulse they are carried to God and cry

to him without any faith or sincere affection. He speaks, therefore, concerning that

kind of ejaculation which is described to us in the case of Esau, and hence he says

with a loud voice, (Genesis 27:34; Psalm 3:4; Psalm 22:2; and Psalm 32:3, and else-

where often.) Although the faithful also raise their voice: nay even cry out loudly,

as David testifies of himself, yet it is peculiar to the incredulous to utter their clamor

with full cheeks though the mind is void of faith, and is even obstinate in its wicked-

ness. Hence they do not open the heart when they thus cry to God. Hence it is not

wonderful if God rejects them and is deaf to their complaints. Now it follows ---

Ezekiel 9

CHAPTER 9

Ezekiel 9:1

1. He cried also in mine ears with a loud voice, saying, Cause them that have

charge over the city to draw near, even every man with his destroying weapon in his

hand.

1. Et clamavit voce magna in aure mea 190 dicendo, appropinquate 191 praefec-

turae 192 urbis: et quisque 193 instrumentum perditionis 194 suae in manu sua.

Now the manner of that vengeance which was lately mentioned is expressed.

Hence the Prophet says, God exclaimed, so that his command reached to the

Chaldeans, who were to be executors of his vengeance, and therefore the impera-

tive mood pleases me better, approach ye therefore. Those who consider the tense

past say ``visitations,'' nor can they do otherwise, because no sense can be elicited

from the words --- to have approached the prefecture of the city. But if we read

the imperative mood, the sense agrees very well, approach ye the prefecture: the

thing is put for the persons, or the name of the men may be understood, and thus

{,}פקדותphekdoth, may be taken in the genitive case. As to the general meaning,

God commands his servants who held authority over the devoted city, to approach,

or apply themselves, or be ready to fulfill his work, and let each, says he, have

his instrument of destruction: here destruction is taken actively. For God does not

mean that the Chaldeans were armed for their own destruction, but for that of the

Jews, and the ruin of the city. It follows ---

Ezekiel 9:2

190That is, "in my hearing." — Calvin. 191Some translate "they have approached" in the past tense, but the other rendering seems to me to suit better, as God commands to approach; "approach ye therefore." — Calvin

192Others translate, "visitations." — Calvin. 193We must understand, "let him have." — Calvin. 194That is, "his warlike instrument of destruction." — Calvin.

EZEKIEL

2. And, behold, six men came from the way of the higher gate, which lieth toward

the north, and every man a slaughter-weapon in his band; and one man among

them was clothed with linen, with a writer's inkhorn by his side: and they went in,

and stood beside the brasen altar.

2. Et ecce sex viri venientes e via portae superioris 195 quae est e regione aquilo-

nis: et cuique 196 instrumentum mallei sui 197 in manu sua: et vir unus in medio

ipsorum vestitus lineis, 198 et atramentarium scribae in lumbis ejus: et venerunt, et

steterunt e regione altaris aenei.

Now the Prophet writes that God's command was not vain or empty, because the

effect appears directly by vision. Therefore six men offered themselves. Why again

he names six, rather than more or fewer, I have not found out. For some cite the

thirty-ninth chapter of Jeremiah, where eight leaders are referred to who were in

Nebuchadnezzar's army, and had the chief authority; but first they vary in number,

then they twist themselves in many ways. But I am not so anxiously curious, nor

does it seem to me of any consequence, unless perhaps God wished to show his

servant that a little band was sufficient, and that there was no need of a large army:

or by six men he confusedly designated the whole army. It is certain indeed that

Nebuchadnezzar came surrounded with a large force to destroy the city; but in the

meantime God wished to destroy that pride and contumacy of the people, since

he only shows to his servant six men who could destroy the whole city. He says

therefore, that he came by the gate, or by way of a lofty gate, or higher one, which

was towards the north, because Babylon lay towards that region with respect to

Jerusalem. It appears therefore that the Chaldeans were here pointed out, to whom

the way was direct through that gate, since it ascended from the north over against

Jerusalem. He says, each man had an instrument of destruction, or of pounding. This

word is derived from {,}נפףnephetz, which is to destroy and rub to pieces: therefore

it can be taken as well for the mallet as for the act itself. There is no doubt that

the Prophet meant that God's command should not be without immediate effect:

because as soon as he cried out, six men were directly at hand for obeying him,

which he afterwards expresses more clearly when he says that they stood near the

altar For it was a sign of their readiness to obey God's commands when they placed

themselves before the altar. But this passage is worthy of notice, because it shows

us how anxiously we ought to give heed to God's threats, which are for the most part

directed against us. In order that we may learn to rouse ourselves from our torpor,

here as in a glass the conjunction of God's vengeance with his threats is proposed to

us. For as soon as he had spoken, we see that there were six men armed and drawn

up for destroying the city. But God wished to show his Prophet this vision, because

his business was with a hard and stupid people, as we have already seen. God's voice

was as it were their final doom: just as if a trumpet resounded, and announced that

there was no hope of pardon unless the enemy gave himself up directly. So therefore

God exclaimed with a loud voice, but this was no empty cause of fright, because he

195Or, "lofty." — Calvin 196Verbally," every man." — Calvin 197Or, "of his breaking in pieces." — Calvin. 198"In a linen garment." — Calvin

JOHN CALVIN

directly joined the execution of it, when six men appeared before the altar. But he

calls the altar which Solomon had built of square stones brazen: even the brazen

altar was not sufficient, but it looks to its first origin.

Now he says that there was among them, one man clothed with a linen garment

(1 Kings 8:64.) He is not placed among the multitude, as one among the others,

but he is separated, because his signification is distinct. This man then doubtless

sustained the character of an angel, and it is sufficiently customary in Scripture that

angels, when they take a visible form, should be called men: not because they are

really men, but because God endues them with such forms as he sees fit. Some,

whose opinion I do not altogether reject, restrict this to Christ. But because the

Prophet adds no remarkable traits, I had rather receive it generally of any angel. He

says therefore, that there was among the Chaldeans, who were prepared to execute

God's vengeance, one man clad in a linen garment A distinct mark is sometimes

given to angels which separates them from men. The linen garment was then a re-

markable ornament. And the sacrificing Papists, as if they were apes, have imitated

that custom in their garments called surplices. But since priests were accustomed

to be clad in linen robes, here the angel was represented to the Prophet in this garb.

Now let us go on, because in the next verse it will be evident why mention was made

of that angel.

Ezekiel 9:3-4

3. And the glory of the God of Israel was gone up from the cherub, whereupon

he was, to the threshold of the house. And he called to the man clothed with linen,

which had the writer's inkhorn by his side;

3. Et gloria Dei Israel ascendit 199 a cherub super quem residebat 200 ad limen

domus: et clamavit ad vi-rum indutum vestibus lineis, eujus atramentarium seribae

in lumbis erat.

4. And the LORD said unto him, Go through the midst of the city, through the

midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that

cry for all the abominations that be done in the midst thereof.

4. Et dixit Iehovah ad ipsum, transi per medium urbis, per medium Hierosoly-

mae: et signa signum super frontes virorum qui gemunt, et clamant super omnibus

abominationibus quae patiuntur in medio ejus.

Now the Prophet shows why the angel was added to the Chaldeans, namely, to

put a bridle on them, lest they should rage promiscuously and without selection

against the elect and the reprobate. This is a remarkable passage, because from

it we learn, first, that God effectually threatens the impious, so that he may have

attendants always at hand to obey him; then, that even unbelievers make war under

the direction of God, and are governed by his rod, and do nothing except at his will.

Nor are the Chaldeans said to have come to the temple in vain, and to have placed

themselves before the altar of God. This is not related to their praise, as if they

obeyed God spontaneously, or as if they had purposed to themselves to carry out

his commands, but the secret providence of God is here treated. Although, therefore,

199"Or, was lifted up." — Calvin. 200"Verbally, which was above it" — Calvin.

EZEKIEL

the Chaldeans gave the rein to their self-will, and did not think themselves divinely

governed; yet God here pronounces that they were under his hand just as if God

had them as hired soldiers: as Satan is said to have joined himself to the sons of

God: this was not a voluntary obedience, but because his machinations could not

attack the holy Job, unless by God's command. (Job 1:6.) God's sons appear in a

very different way, since they offer a free obedience, and desire him only to reign.

But how great soever is the difference between the sons of God and Satan, and

all the reprobate, yet it is equally true that Satan and the wicked obey God. This,

therefore, we must learn in the second place. But, thirdly, we are taught that God

never rashly executes his vengeance without sparing his elect. For this reason in

the slaughter of Jerusalem he has an angel, who opposes a shield, as it were, to the

Chaldeans, lest their cruelty should injure them beyond God's pleasure, as we shall

by and bye see. Therefore I said that the place was remarkable, because when God

puts forth the signs of his wrath, the sky is, as it were, overclouded, and the faithful

no less than the unbelieving are frightened, nay terrified with fear. For as to outward

condition, there was no difference between them. Because therefore the sons of God

are subject to that terror which obscures all sense of God's favor in adversity, so this

doctrine must be held diligently, namely, when God gives the rein to furious men,

so that they dissipate, overthrow, and destroy all things, then the angels are always

united, who restrain their intemperance with a hidden bridle, since otherwise they

would never be moderate.

He says, therefore, that the glory of the God of Israel ascended from the cherub

to the threshold He takes the glory of God for God himself, as we may readily collect

from the next verse; for he says that Jehovah had spoken. But this speech agrees

very well, because God cannot be comprehended by us, unless as far as he accom-

modates himself to our standard. Because therefore God is incomprehensible in

himself, nor did he appear to his Prophet as he really is, (since not angels even bear

the immense magnitude of his glory, much less a mortal man,) but he knew how far

it was expedient to discover himself, therefore the Prophet here takes his glory for

himself; that is, the vision, which was a sign or symbol of the presence of God. But he

says that it ascended from the cherub Here also is a change of number, because God

is said everywhere to sit between the cherubim. (2 Samuel 6:2; 2 Kings 19:15; Isaiah

37:16.) But here only one cherub is put, but this figure of speech is well understood,

as it is so common, for God resided between the cherubim: it is said that he went

thence to the threshold of the temple This was a prelude to departure, as we shall

afterwards see. And this testimony was needful to the Jews, because they thought

that God was bounded by the visible temple. Hence the Prophet shows that God was

not fixed to a place, so as to be compelled to remain there. This is the reason why

it is said that he came from his seat to the threshold of the temple Now, he adds,

that he cried out to the man clad in the linen garment, and whose inkhorn was by

his side, though others translate it writing-tablets: but as he afterwards says, write

on their foreheads, it is very probable that the ink was in his girdle, that he might

mark the elect of God, that the Chaldeans should not touch them. Again he calls the

angel a man, but on account of the form which he put on, as I said before. I cannot

JOHN CALVIN

proceed further.

PRAYER.

Grant, Almighty God, since thou hast deigned to approach us so familiarly, that

in return we may also desire to approach thee, and remain in firm and holy union;

so that whilst we persevere in that lawful course which thou prescribest for us in thy

word, thy blessings may increase towards us, until thou leadest us to fullness, when

thou shalt gather us into thy celestial kingdom, by Christ our Lord. --- Amen.

Lecture Twenty-fourth.

We began to explain the precept given to the angel before God sent forth the

Chaldeans to cut off the city, and destroy the people. The angel is at length com-

manded to sign the foreheads of all the pious. But many take the noun {,}תוtho,

which means the same as a mark, for the last letter of the alphabet, and yet there

is no reason to compel them to do so. {,}תוtho, is a Hebrew mark. It is puerile

to invent that subtle comment, that the foreheads of the pious were signed with

that letter, because the noun {,}תורהthoreh, which signifies the doctrine of the law,

begins with the same letter. Jerome brings forward another figment: he says that

in his time, among the Samaritans, the letter {}תwas like a cross, with which the

Christians used then to sign themselves. But all see how nugatory this is. Although

it was not the figure which is now in use among the Papists, but was the mark which

the brothers Antonii used: but I omit that as unworthy of mention. If puzzles please

you, it would be a better reason why the faithful were marked with the last letter,

because they were last among men, and as it were the offscouring of the world.

Since therefore from the beginning, the world has treated the sons of God as if they

were castaways, therefore I have said that they may be signed with the last letter:

but we may be content with the simple and genuine sense of the Prophet: therefore

God orders their foreheads to be signed. We yesterday explained the cause, and

said that a most useful doctrine could be collected from this place, namely, when

all things seem mingled on the earth, and turned upwards and downwards, yet that

God never casts away the care of his own, but protects them from all harm. God

therefore always restrains his judgments, so that he really proves that the safety of

his people is dear and precious to himself. We gather also that angels are minis-

ters of this grace, because they watch over the safety of the faithful, as Scripture

everywhere testifies. (Psalm 91:11, 12, and elsewhere often.) Now, if any one asks

what this sign was? it must be simply answered, that this vision was presented to

the Prophet for the common perception of all; for if we wish to single out a few in a

crowd, we need some sign. God therefore here borrows what we read concerning a

sign from the customs of men: for the faithful could not otherwise understand that

they were beyond the reach of weapons, when mixed with the unbelieving. Because

therefore it seems the common condition of all, they might be frightened just as if

God should raise his hand to chastise their sins. Therefore he says here, that they

were signed in some way. It is true then that we daily bear a sign by which God dis-

tinguishes us from the reprobate. For the blood of Christ reconciles us to the Father,

as is sufficiently known; but perhaps that also may be too far-fetched. It is also true

that when God struck the land of Egypt, the Israelites were passed over by the angel,

EZEKIEL

since the blood of a lamb was sprinkled on the door-posts. (Exodus 12:22, 23.) Ev-

ery house which had the mark of blood was secure and safe, when God's vengeance

was inflicted upon all the Egyptians. But as to this passage, I interpret it thus: when

God gives liberty to unbelievers, so float they seem to be able to overturn the whole

world, the angels are at the same time sent forth, who hinder their lust that they

should not touch the sons of God. This then is sufficient for us.

Now the Prophet adorns the faithful with various titles, when he says, upon the

foreheads of men who groan and cry. There is a great likeness between these two

words, {,}אנךanek, and {,}אנהaneh; but one is written by K final, and the other

by {.}הHe says then, that the faithful groan over the abominations: and then, that

they cry out: for thus they translate the latter clause, although it may also be taken

for bewailing, if we only understand outward sorrow, and that which openly appears.

Hence we gather how God receives us under his guardianship, and sends us his

angels as protectors, so that if mixed with the impious, we may yet keep ourselves

undefiled by their pollutions, and then when we cannot correct their wickedness, yet

we bear testimony by grief and sorrow that they displease us. When the Apostle

commends to us the patience of Lot, he says, that he tormented his heart while he

dwelt in Sodom. A single stranger could not recall those abandoned ones to a sound

mind, who had given themselves over to all wickedness. (2 Peter 2:7.) But he did not

grow hardened to the foulness of so much sin, but continually groaned before God,

and Was in perpetual grief. The Prophet now bears the same witness concerning

other believers. Whatever it is, God here shows what he wishes his sons to be.

Therefore if we allow ourselves to approve the sins of the impious, and take pleasure

in them and applaud them, we boast ourselves in vain to be God's sons, because he

does not reckon any among his own who do not groan at abominations. And truly

this is the sign of too much sloth, when we see the sacred name of God made the

subject of ridicule, and all order overthrown, and yet are not affected with grief. Nor

is it surprising if we are involved in the punishment of sins which our own connivance

has fostered, instead of their being a torment to us. For that exhortation must be

remembered, that the zeal of God's house may eat us up, and the reproaches of

those who reproach God may fall upon us, (Psalm 69:10,) as it is said elsewhere,

May my tongue cleave to my palate, if I am unmindful of thee, O Jerusalem, at the

summit of my mirth. (Psalm 137:6.) Therefore when we see on one side the name of

God trodden as it were under foot, and all justice violated, we see on the other side

the Church of God miserably and cruelly afflicted, if we smile in security, by this very

thing we sufficiently show that we have nothing in common with God, and in vain we

call him Father. Hence these titles must be marked, by which the Prophet marks all

God's elect, when he says, whosoever groan over the abominations: then he adds

the word, crying out, the better to express the ardor and vehemence of their zeal, ---

just as if he said that groaning was not sufficient, as many groan in a corner, when

they see the whole order of God so perverted, but when they come to the light and

the sight of men, they dare not give any sign of the least suspicion, because they are

unwilling to incur hatred and ill-will. The Prophet therefore here exacts more from

the sons of God than secret groaning, when he wishes them to groan openly and

JOHN CALVIN

vociferate; so that they bear witness that they abominate those things which God

has condemned in his law. Now it follows ---

Ezekiel 9:5-6

5. And to the others he said in mine hearing, Go ye after him through the city,

and smite: let not your eye spare, neither have ye pity:

5. Illis autem dixit in auribus meis, Transite per civitatem post eum, percutite: et

ne parcat oculus vester, et ne misereamini:

6. Slay utterly old and young, both maids, and little children, and women: but

come not near any man upon whom is the mark; and begin at my sanctuary. Then

they began at the ancient men which were before the house.

6. Senem, adolescentem, puellam, puerum et mulieres percutite ad in-

ternecionem: tamen ad omnem virum super quem fuerit signum, ne accesseritis, 201 et a sanctuario meo incipite: et inceperunt a viris sentortbus qni erant coram

domo.

Now the Prophet adds, that the Chaldeans were sent to destroy the city and its

inhabitants, but the order must be observed, because they are ordered to go behind

the angel. The grace of God therefore precedes to the safety of all the pious: then

he opened the gate, and made a way open for his wrath, long and wide, after he

had removed the faithful from all danger: for this reason it is said, that he went

through the city yet after him. And Patti also signifies this, when he says, after that

your obedience has been fulfilled, then wrath is at hand against all rebels and proud

ones. (2 Corinthians 10:6.) God therefore first cares for his own; but after he has

received them into his keeping, and hid them as it were under his wings, then he

permits the flame of his wrath to burn against all the wicked. In fine, we see that as

often as God revenges man's wickedness, he regards his Church, and treats all as

worthy of peculiar care who are endued with true and serious piety.

Then he orders them to strike, so that their eye should not spare; what God had

taken to himself he transfers to the Chaldees, because there ought to be an agree-

ment between God and all his servants, even those who are not voluntary agents,

but whom he bends every way by his secret instinct. Then he expresses more clearly,

that they should not spare either old men or young men or boys or girls; as if he said,

that he must rage against all promiscuously, without any choice of age or sex. He

here opposes women to men, because that sex bends even the most cruel to pity,

and we know that when men are slain, women are preserved. Now girls seem to

hold a better position and boys also: and decrepit old men, because nothing is to be

feared from them, are preserved safe. But God wishes the Chaldeans so to attack the

whole city, that they respect neither age nor sex. Meanwhile he excepts the faithful

of whom he had spoken, upon whomsoever the mark shall be, do not approach him.

Here it is asked, were all the good preserved free from slaughter? for we know that

Jeremiah was drawn into Egypt, to whom Chaldaea would have been a preferable

place of banishment. Already Daniel and his companions had been snatched away

before him, many were faithful in that multitude. On the other hand, we see many

despisers of God either escaped or left in the land, as Nebuchadnezzar wished the

201Or, "do not touch those who bear the mark." — Calvin.

EZEKIEL

dregs of the people to remain there. But we saw of what sort they were in Jeremiah.

It follows therefore that God neither spared all the elect, nor made a difference in

consequence of the mark, because the wicked obtained safety as well as the faith-

ful. (Jeremiah 39:10; Jeremiah 43:2, 3, 4; Jeremiah 44:15, 16.) But we must observe,

although God apparently afflicts his people with the ungodly, yet they are so sep-

arated, that nothing happens which does not tend to the safety of the righteous.

When therefore God forbids the Chaldeans to approach them, he does not mean

them to be free from all injury or disadvantage, but he promises that they should be

so separated from the ungodly, that they should acknowledge by sure experience

that God was never forgetful of his faith and promise. Now therefore we see how

that difficulty must be solved, since God does not so spare his own as not to exercise

their faith and patience, but he does spare them so that no destruction happens to

them, while he is always their protector. But when he seems to give license to the

impious, he grants this to their destruction, because they are rendered more and

more inexcusable. And this daily experience teaches us. For we see that the very

best are so afflicted, that God's judgment begins with them. We see meanwhile that

many reprobate exult with joy, even when they wantonly rage against God. But God

has the care of his own as if they had been sealed, and separates them from the

ungodly; but their own destruction remains for the ungodly, and they are already

held within its folds, although it is not yet perceptible by the eye.

It follows, begin at my sanctuary. By the word ``sanctuary'' the priests and Levites

are doubtless intended, and their fault was clearly greater. There was indeed a

small number who worshipped God purely, and stood firm in their duty, but the

greater part had revolted from the worship of God. Hence this passage ought to

be understood of those impious priests who had despised God and his servants.

Nor is it surprising that God's wrath should begin with them. For they sin doubly;

because if any private man fall away, his example is not so injurious as that of the

eminent, who thus draw all men into the same ruin. For we know that the eyes of

the multitude are turned towards their superiors. Since therefore the priests sinned

more severely than all the rest, it is not surprising if God should punish them in

the first place. Those who interpret this sentence generally, as if God ordered the

Chaldeans to begin from his Church, extenuate the sense of the Prophet too much.

For this is not a comparison between the Church of God and profane nations, but

God rather compares the ministers of his temple with the people in general, and a

clearer explanation follows directly after, that the Chaldeans began from the men,

the elders who were before the house; that is, who were set over the temple Now it

follows ---

Ezekiel 9:7

7. And he said unto them, Defile the house, and fill the courts the slain: go ye

forth. And they went forth, and slew in the city.

7. Et dixit ad eos, poiluite 202 domum, et implete altaria occisis egredimini: et

egressi sunt, et percusserunt in urbe. 203

202Or, "contaminate." — Calvin. 203That is, "they made a slaughter or destruction in the city." — Calvin.

JOHN CALVIN

Here God. repeats what he had formerly touched upon shortly and obscurely,

namely, that the Jews trusted in vain in the visible temple, because already he

had ceased to dwell there, as we shall afterwards see that he had departed. He

had promised that his perpetual dwelling should be there, (Psalm 132:14,) but that

promise is not opposed by the casual desertion of that dwelling-place. Now therefore

he adds this sentence, when he orders the Chaldeans to pollute the temple itself But

it was already polluted, some one will say: I confess it: but it regards the Common

perception of the people; for although the Jews had infected the sanctuary of God

with their wickedness, yet they boasted that his worship still remained there and his

sacred name. Now therefore he speaks of another kind of pollution, namely, that the

Chaldeans should fill all the area with the slain If a human corpse or even a dog was

seen in the sanctuary, this was an intolerable pollution; all would cry out that it was

portentous. But as often as they entered the temple, although they dragged their

crimes into God's presence, (for they went there polluted with blood, rapine, fraud,

perjuries, and a whole heap of guilt,) yet they reckoned all these pollutions as noth-

ing. God therefore here obliquely derides their sloth, when he says that they boasted

of the sanctity of the temple in vain, because they should see it at length filled with

corpses, and then should really acknowledge that the temple was no longer sacred.

Now therefore we understand the intention of the Holy Spirit. He adds, that they had

gone forth, and occasioned a slaughter in the city Here again the Prophet shows that

the Chaldeans would be at hand to smite the Jews with terror, as soon as God com-

manded them to destroy the city and cut off the inhabitants. Perhaps the city had

not yet been besieged, and that is probable, for the Jews thought Ezekiel's threat-

enings fabulous. For this reason he says that the Chaldeans appeared to him, that

they might hear or receive the commandment of God: then that they had returned

from the slaughter, to prove their obedience to God. In fine, he shows that God's

threatenings should not be in vain, because as soon as the right time should arrive,

the army of the Chaldeans would be prepared for obedience. It follows ---

Ezekiel 9:8

8. And it came to pass, while they were slaying them, and I was left, that I fell

upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of

Israel in thy pouring out of thy fury upon Jerusalem?

8. Et factum est eum percuterent relictus fui ego: et cecidi super faciem meam,

et clamavi, et dixi Aha 204 Dominator Iehovah, an delebis tu quidquid residunm est

Israelis? 205 fundendo iracundiam tuam super Ierusalem.

The Prophet does not so carefully preserve the historical order in the context of

the words. For he says, the Chaldeans had returned He afterwards adds, while they

were striking the city that he fell upon his face. But we know this to be sufficiently

common among the Hebrews, to relate first what is done afterwards. Although the

Prophet seems to have fallen upon his face a little after their return, i.e., as soon

as he perceived the city to have been nearly destroyed; yet he says, while they

were smiting, he himself was left. They think the word compounded of the past and

204Or, "oh!" — Calvin. 205Or, "all the reliques of Israel." — Calvin.

EZEKIEL

future tense, because there can be no grammatical reason that the word should be

one and single. Indeed the word seems compounded of the first and third persons,

as if he would say that he was left alone when all the rest were perishing. Yet there

is no ambiguity in the sense; for it signifies that the Chaldeans had so attacked them

everywhere, that they left none remaining. Since, therefore, they raged so savagely

against the whole multitude, the Prophet seemed to himself to remain alone, as if

God had snatched him from the horrible burning, by which he wished the whole

people to be consumed and perish. Now if any one should object, that they were

not all slain, the answer is, that a slaughter took place which almost destroyed the

name of the people; then the survivors were like the dead, because exile was worse

to them than death itself. Lastly, we must remark that the prophecy was extended

to the last penalty, which at length awaits the ungodly, although God connives at

them for a time, or merely chastises them moderately.

In fine, the slaughter of the city was shown to the Prophet as if all the citizens

had utterly perished. And so God wished to show how terrible a destruction pressed

upon the people, and yet no one feared it. Now as the Prophet fell upon his face,

it was a testimony of the human affection, by which he instructed the people al-

though unworthy. Hence he fell upon his face as a mediator, for we know that when

the faithful ask pardon of God, they fall upon their face. They are said also to pour

forth their prayers for the sake of humility, because they are unworthy to direct their

prayers and words upwards. (Psalm 102:1.) Therefore Ezekiel shows that he inter-

ceded for the safety of the people. And truly God was unwilling that his servants,

under pretense of zeal, should cast off all sense of humanity, so that the slaughter

of the people should be their play and joke. We have seen how anxiously Jeremiah

prayed for the people, so that he was at length entirely overwhelmed with grief; for

he wished, as we see in the ninth chapter, that his eyes flowed down as fountains.

(Jeremiah 9:1.) Hence the Prophets, although they were God's heralds to promul-

gate his wrath, yet had not altogether put off all care and anxiety; for when they

seemed to be hostile to the people they pitied them. And to this end Ezekiel fell on

his face before God And truly that was a grievous trial, which he did not disguise; for

he complains that a populous city was destroyed, and women and boys slain promis-

cuously with men. But he lays before God his own covenant, as if he said, even if

the whole world should perish, yet it was impossible for God to lose his own Church,

because he had promised, that as long as the sun and moon shone in heaven, there

should be a seed of the pious in the world. ``They shall be my faithful witnesses

in heaven,'' said he. (Psalm 89:37, 38.) The sun and moon are remaining in their

place: therefore God seemed to have broken his covenant when he destroyed the

whole people. This is the reason why the Prophet lies on his face, as if astonished,

and exclaims with vehemence, Alas! O Lord God, wilt thou destroy the remnant of

Israel by pouring forth thine anger? that is, whilst thou so purest forth thine anger

against Jerusalem --- for that city remained as a testimony of God's covenant; for

as yet some safety could be hoped for; but although after it was cut off, the faithful

wrestled with that temptation, yet the contest was hard and fatiguing; for no one

thought that any memorial of God's covenant could flourish when that city was ex-

JOHN CALVIN

tinct. For he had there chosen his seat and dwelling, and wished to be worshipped in

that one place. Since, therefore, the Prophet saw that city destroyed, he broke forth

into a cry, what then will become of it! For when thou hast poured forth thine anger

against Jerusalem, nothing will remain left in the city. Hence also it will readily be

understood, that God's covenant was almost obliterated, and had lost all its effect.

Now it follows ---

Ezekiel 9:9

9. Then said he unto me, The iniquity of the house of Israel and Judah is exceeding

great, and the land is full of blood, and the city full of perverseness: for they say,

The LORD hath forsaken the earth, and the LORD seeth not.

9. Et dixit mihi, iniquitas do-mus Israel et Iehudah magna supra modum, 206

et repleta fuit terra sanguinibus, et urbs repleta fuit perverse: 207 quia dixerunt,

Deseruit Iehovah terram, et Iehovah non respicit.

Here God so answers his Prophet, that he restrains too much fervor, and at the

same time asserts his own justice --- for the Prophet might be impelled this way and

that --- he might even doubt whether God would be true to his word. God might also

shake his confidence in another manner, as by raging too much against the innocent;

since therefore he might be agitated amidst those waves of trial, what God now does

ought to set him at rest. Therefore, as I have already said, he mitigates the feelings

of his Prophet, and at the same time asserts the equity of his judgment against all

false opinions which are apt to creep over us when God's judgments do not answer

to our will. Meanwhile it must be remarked, how the Prophet complains suppliantly

of the slaughter of the city, and although he seemed to expostulate with God, yet

he submitted all his senses to his command, and on that account an answer is given

which can calm him. Whenever, therefore, God does not seem to work as our carnal

reason dictates to us, we may learn, by the Prophet's example, how to restrain our-

selves, and to subject our reason to God's will, so that it may suffice us that he wills a

thing so, because his will is the most perfect rule of all justice. We see that Prophets

sometimes complain, and seem also to permit themselves too much liberty when

they expostulate with God, as we saw a memorable example in Jeremiah. (Jeremiah

12 and Jeremiah 20.) Then we read also a similar one in Habakkuk. (Habakkuk

1:2.) How so? Do the Prophets contend with God himself? yea, they directly return

to themselves, and collect into order all those wandering opinions by which they

perceive that they were greatly disturbed. So also our Prophet, on the one hand,

wonders at the slaughter of the city, and exclaims vehemently; at the same time he

falls upon his face, and in this way testifies that he would be obedient, as soon as

God answered him. This is the reason, then, why God also desires to appease his

servant; nor is it doubtful that we shall experience the same thing, if we modestly

and soberly learn to enquire when God's judgments do not answer our opinions. If,

therefore, we approach God in this way, he will doubtless show us that what he does

is right, and thus supply us with material for rest. Hence, also, God's inestimable

indulgence toward his people is collected, because he so deigns to render a reason,

206"For thus I interpret {{}מאד{, במאדbemad mad.'' --- Calvin 207"Understand judgment, but it signifies simply revolt." — Calvin.

EZEKIEL

as if he wished to satisfy them. It is certain that men are carried forward into too

much rashness, as often as they ask questions of God; for who will dare to oppose

himself to his judgments? and who will reply to him? so Paul says. (Romans 9:20.)

But God in his amazing goodness, descends even thus far, so as to render a reason

of his deeds to his servants, to settle their minds, as I have said.

PRAYER.

Grant, Almighty God, since thou didst formerly chastise thy people so harshly,

that we may profit by their example; and may we be so restrained by fear of thy

name and obedience to thy law, that thou mayest not pour forth thy wrath against

us: then if thou chastisest us, grant that it may all turn out to our good: and may

we so feel ourselves to have been sealed by thee, and to be acknowledged in the

number of thy sons, until at length thou shalt gather us into that blessed inheritance

which has been obtained for us by the blood of thine only-begotten Son. --- Amen.

Lecture Twenty fifth.

We began yesterday to explain God's answer, when he restrains the Prophet's

feelings: for he complained of the destruction of the whole nation. There was a

specious reason for it, because he thought that in this way God's covenant was made

vain. But God simply answers, that he does not exceed propriety in punishment.

The question is not answered in this way: for the Prophet might still doubt how

God's covenant remained firm and yet the people was cut off. But God does not

in every way untie all the knots by which we are entangled: hence he leaves us in

suspense, but while he does this, he wishes to prove our modesty, for if he satisfied

us altogether, there would be no proof of our obedience. But when he commands us

to acquiesce in his judgment, if we do not pass beyond it, then we bear ourselves

towards him as modestly as becomes us. Thus, therefore, he now answers half the

question of his Prophet when he pronounces, that the sin of Jerusalem and Judah is

grievous But he says, beyond measure, that the Prophet may understand that the

city, together with the nation, was to be utterly destroyed, since there was no end

to its wickedness. When he says, the land was filled with bloods, and the city with

perverse judgments: bloods we may take for slaughters, or, generally, for all kinds of

sin; for the Scripture sometimes calls atrocious crimes which deserve death, bloods,

but it sometimes calls unjust slaughters so. But because God embraces all the sins

of the people, I readily interpret bloods as crimes, by which those who had so often

provoked his anger, brought destruction upon themselves.

It follows, because they said, Jehovah has deserted the land, Jehovah sees nothing

We had a similar sentence a little before, (Ezekiel 8:12,) and I then hinted that it was

taken too coldly by interpreters, because they think that the Jews were Epicureans,

who thought that God enjoyed his own ease, and did not regard human affairs. They

think, therefore, that the Jews were so inebriated by a brutish contempt of God, as

to think they could do as they pleased with impunity, since God was afar off: as at

this time profane men allow themselves so much license, because they do not set

God before their eyes, as the Scripture often says. But we said that the Prophet

intended something else. For when the Jews had been often chastised, they were

hardened in their sins, and when they ought to acknowledge that those punishments

JOHN CALVIN

were justly inflicted upon them, they imagined that all things happened to them by

chance; just as unbelievers reckon all events as fortuitous. Such then was the sloth

of the people. God was visiting them, as he often says, that he would be known

among them as a judge: when they felt God's hand present with them, they said he

was far off, because he did not succor them in their miseries, nor offer himself as

a shield against their enemies. For their fathers had experienced the helping hand

of God in all their dangers. Since, then, God had cast away all regard for them, and

showed himself rather their enemy than the defender of their safety, they said that

he was afar off. And as we saw, he had stirred up the Chaldeans, and was then

proving the faithfulness of all his prophecies when he was executing what he had

denounced by his servants. Now, therefore, we see in what sense they said, that

God had deserted the land, because, in truth, he was not granting it any taste of

his favor. But they experienced his power in another manner when he executed his

punishment upon them. Why then did they not think him a just avenger when he

thus chastised them? But they laid hold of one thing, that they were not so regarded

by God as to be rescued from their enemies. This passage then is worthy of notice.

For when God not only invites wretched men to himself, but also draws them to

receive the punishment due to their sins, they are often rendered more obstinate,

and fancy that God' is afar off. Hence, therefore, it happens that they are seized

with madness, and hesitate not to provoke him more boldly. This perverseness is

now described when Ezekiel represents the Jews as saying, that God had deserted

the land For they are unable to see in it anything more than this; for when profane

men once take up the principle that they are deserted by God, they think at the

same time that whatever they do escapes his notice. But this was the extreme of

impiety: hence God shows, that he could no longer spare men so abandoned. And

he confirms this also in the next verse when he says ---

Ezekiel 9:10

10. And as for me also, mine eye shall not spare, neither will I have pity; but I will

recompense their way upon their head.

10. Etiam ego, non parcet 208 oculus mens, et non miserebor: vias ipsorum in

capita eorum reddam.

Now God pronounces the Jews to be so obstinate in their malice as to have cut

off from themselves all hope of pardon. For when he now says, that he would be

hostile to them without pity, he shows the necessity of taking vengeance, because

their impiety had penetrated even heaven, so that he could not spare them without

denying himself. And abrupt speech increases vehemence, as if God pronounced

that he had changed his plans. Now then we understand the meaning of this an-

swer, that the Jews were bound by so many and such impious crimes, that they had

closed the door of God's pity: nay, they had compelled him to the utmost pitch of

vengeance, because they continued to provoke him more and more. Let us learn

then from this passage not to weigh God's judgments in our scale, because we are

too much accustomed to extenuate our sins, and to treat our serious iniquities as

but slight errors, because we do not attribute just honor to God as the only judge.

208"Them." — Calvin.

EZEKIEL

Now when God commands his Prophet to rest and be silent, without doubt he at the

same time restrains that rashness of ours by which we burst forth in disobedience

when he seems to us to be too rigid. But, as I have said, we do not consider the

greatness of our sins. Therefore it is God's province alone to pronounce concerning

sins, that no mortal should estimate the quality of actions, for then we trench on

God's peculiar office. It follows ---

Ezekiel 9:11

11. And, behold, the man clothed with linen, which had the inkhorn by his side,

reported the matter, saying, I have done as thou hast commanded me.

11. Et ecce vir indutus lineis vestibus, cui atramentarium erat in lumbis, reversus

retulit dicendo, Feci quemadmodum praeceperas 209 mihi.

This sentence confirms what I said yesterday about God's paternal anxiety to-

wards the faithful. For the Prophet taught, before God would permit the Chaldeans

to destroy the city, that an angel was sent before to succor the elect, and thus to

oppose himself to the violence of the enemies: where we have said that it is shown

to us as in a glass that God holds this order in his judgments, that his fatherly love

towards the faithful always precedes them, so that he does not permit anything to

happen to them but what tends to their safety. For this reason the angel now says,

that he had done as he was commanded. Doubtless the obedience of the angel is

reported to us, because it answers to the will of God. Hence, therefore, we gather

that the safety of the faithful is always precious to God, and therefore they will al-

ways be safe and secure when we think heaven and earth mingled together. This

then is the explanation. Now follows ---

209Or, "commanded." — Calvin.

Ezekiel 10

CHAPTER 10

Ezekiel 10:1

1. Then I looked, and, behold, in the firmament that was above the head of the

cherubims there appeared over them as it were a sapphire stone, as the appearance

of the likeness of a throne.

1. Et aspexi, et ecce super expansionem quae erat super caput cherubim tan-

quam lapis sapphiri, sicut aspectus similitudinis solii quod videbatur super cos.

Here the Prophet relates another vision which has a great likeness to the first

which he related to us in the first chapter, but it has another object, as we shall

soon see. Since we discussed the chief members of the vision in the first chapter, I

shall now therefore be shorter. I shall only glance at what I formerly said, and at the

same time point out any difference. But before we descend to that, God's design in

this vision must be understood. God wished to bear witness to the Jews that he had

nothing further in common with them, because he intended to leave the temple, and

then to consume the whole city with burning. But lest this threat should be unheeded

by the Jews, God's majesty was placed before them so fearfully that it might strike

even the obstinate with fear. Now I come to the words. He says, that he saw again

over the heads of the cherubim a throne, whose color was like sapphire Instead

of living creatures he now puts cherubim, and there is no doubt that those living

creatures of which he formerly spoke were cherubim. But because the vision occurs

in the temple, God begins familiarly to explain to his servant what was previously

too obscure. For he had seen the four living creatures near the river Chebar, namely,

in a profane country. When therefore the Jews and Israelites were absent as exiles

far from the temple, it is no wonder that God did not appear so clearly to his Prophet

as he now does when brought into the temple. For although the Prophet has not

changed his place, yet he does not seem to have been transferred to Jerusalem in

vain, and to behold what was done in the temple. This is the reason why he now

EZEKIEL

calls those cherubim which he had before called simply living creatures. But we

have explained why four cherubim were seen, while only two were in the sanctuary,

namely, because the Jews were almost buried in gross ignorance. They had long

ago departed from the pursuit of sincere piety, and the light of celestial doctrine

had been almost extinct among them. Since, therefore, the ignorance of the people

was so gross, something rude must be put before them, or otherwise they could not

understand what they ought to learn.

Now it is by no means doubtful that God obliquely wishes to reprove that base

ignorance, because it was not his fault that they did not perceive in the law and the

temple whatever was useful to be known for their salvation. When, therefore, God

changes this legal form, there is no doubt he shows how degenerate the people was,

just as if he had transfigured himself. But we must also remember what I then said,

that four cherubim were offered to the Prophet that God might show that he em-

braced the whole world under his own dominion. We saw a little while ago, that the

Jews, While they thought themselves already without God's care, being thoroughly

callous, were so blind that they supposed at the same time that God exercised no

care over the world. In vain, therefore, in their perverse imaginations they shut up

God in heaven; he shows that he rules the whole universe, and that nothing moves

except by his secret power. Since then four cherubim are put instead of two, it is just

as if God showed that he reigned throughout the four quarters of the globe, and that

his power is extended in all directions, and hence that it was the height of impiety

for the Jews to imagine that he had deserted the earth Thirdly, we must remark what

has also been said before, that the cherubim had four heads, that God might show

that angelic motions flourish in all creatures. But I shall repeat this last comment in

its proper place. I now only touch it shortly.

We must now see why the Prophet says, there was a throne whose color was

like sapphire, and the throne itself was above the four cherubim: because in truth

God has his angels at hand to obey him: hence they are placed under his feet, that

we may know that they are not independent, but are so subject to God that they

always depend upon his nod, and are borne wherever he commands them. This is

the reason why they were placed under the expanse where God's throne was As

far as the expanse is concerned, it is the noun which Moses uses in relating the

creation of the world. (Genesis 1:6, 7, 8.) The Greeks translated it by {στερεωμα}

but badly: the Latins imitated them when they used the expression ``firmament:''

but it is taken for the heavens, and for the whole space between us and heaven,

and yet it is above the world. God shows his throne above the expanse of heaven,

not without himself, lest the Prophet should conceive anything earthly. For we know

how inclined men's minds are to their own fictions. But when God is mentioned,

we cannot conceive anything aright unless we raise all our senses above the whole

world. God, therefore, to raise up the mind of his Prophet, and to show himself at

hand that the Prophet may reverently attend to the oracles, and then that he may

regard the heavenly glory of God with becoming humility, interposed the expansion

between his throne and the earth. It follows ---

Ezekiel 10:2

JOHN CALVIN

2. And he spake unto the man clothed with linen, and said, Go in between the

wheels, even under the cherub, and fill thine hand with coals of fire from between

the cherubims, and scatter them over the city. And he went in in my sight.

2. Et dixit ad virum, qui indutus erat vestibus lineis, dixit, Vade 210 intra in medium

rotarum 211 sub cherub, et imple volas tuas carbonibus ignis 212 e medio cherubim,

et sparge contra urbem. Et ingressus est in oculis meis. 213

Now the end of the vision is related, which I just touched upon, since God de-

termined utterly to destroy the city; but this is described by a visible and external

symbol. God therefore is said to have commanded the wan who was clad in linen

garments to fill his hands with coals, and to scatter them, on the city, namely, that

he might cause a general burning. Here, indeed, God's name is not expressed, but

shortly afterwards the Prophet more clearly relates what he here touches so briefly

and so obscurely. It is evident that the person seated on the throne is here spo-

ken of, and we may collect from the context, that this command cannot be referred

to any but to God. But we must observe, that the angel commanded to mark the

elect now assumes a new character. And hence we collect that the angels were so

the ministers of God's favor toward the faithful, that at the same time, whenever

they were commanded, they executed his vengeance; as a steward placed over a

large family, not only sustains the office of providing for the family, in supplying it

with food and clothing, but in chastising those who conduct themselves sinfully and

wickedly. Such, therefore, is the duty of God's angels. When God wishes to brand

sinners with double shame, he often delivers them up to the devil as his executioner,

and when we are delivered into the devil's hand, this is a sign of extreme vengeance.

But God by his angels often exercises judgment against the reprobate, as examples

everywhere occur; but that is peculiarly remarkable, when the angel slew so many

thousands in the army of Sennacherib, that he raised the siege by which the As-

syrians oppressed Jerusalem. (2 Kings 19:35; Isaiah 37:36.) The same thing is now

delivered by the Prophet. We saw the angel clad in the linen garments become the

protector of the faithful, to preserve them from all injury. But now he is sent to scat-

ter coals through the whole city, to consume the stones and the wood, as well as the

men.

These things seem to be contrary to each other, but we show that there is nothing

absurd in it, if God imposes a double character on his angels. He said, therefore,

to the man who was clothed, enter within the wheel under the cherub Here there

is a change of number, because the singular number cherub is put for cherubim.

But I remarked before that this is usual, and God proposed nothing else than to

mark the place where the fiery coals were taken which burnt up the city. The altar

was never without fire; for it was not lawful to use any kind of fire, since in this

way the sacrifices were contaminated. (Leviticus 6:12, 13.) But that perpetual fire,

which God wished to burn upon the altar, regarded reconciliation to himself; for sins

were expiated by sacrifices, and therefore the fire on the altar was as it were the

210Or "enter." — Calvin. 211"Of the wheels." — Calvin. 212That is, "lighted coal." — Calvin. 213"To my eyes." — Calvin.

EZEKIEL

people's life. But now God signifies that he had a hidden fire within the wheels,

which were near the cherubim, or the four animals. But we have said, and it will

be necessary to repeat it again, that by wheels all agitations are represented which

are discerned under heaven, or revolutions, as they are usually called. But he saw

wheels under the angels, because when the wind rises, when the sky is covered with

clouds and mists, when the rain descends, and the air is disturbed by lightnings, we

think, when all these things happen, that such motions and agitations take place

naturally. But before this God wished to teach us that great agitations are not blind,

but are directed by secret instinct, and hence the notion or inspiration of the angels,

always exists. Now, therefore, when God orders his angel to take fire from the midst

of the wheel which was under the cherub, this only means that God has various

means of destroying the city. Now the wheels, as we saw before, were carried in

different directions, so that they flew throughout the city. Since, therefore, the fire

was in the midst of the wheels, while the angels transferred the wheels by their own

secret motion, hence we gather that the burning of the city was in the hand of God,

and at the same time in the temple. For the Prophet does not now see the wheels

near the river Chebar, but in the temple itself; and there is a tacit contrast, as I have

reminded you, between the fire by whose incense God was reconciled, and whence

also the sacrifices had their odor sweet and pleasing to God, and between this fire,

which should be destructive to the whole people. But he says, the angel had entered,

that we may know, as I have said before, as soon as God has pronounced what he

wishes to be done, that the execution of it is at hand. Lastly, the Prophet here

commends to us the effect of his command, when he says, that the angel entered

immediately, as God had commanded. It follows ---

Ezekiel 10:3

3. Now the cherubims stood on the right side of the house, when the man went

in; and the cloud filled the inner court.

3. Et cherubim stabant ad extra domus cum veniret vir: 214 et nubes replevit

atrium interius.

Here the Prophet relates where the cherubim were when the men entered, which

looks only to the certainty of the prophecy. For we are not here to seek any cun-

ning speculations why they were on the right hand. It is only intended to show that

the way was open to the angel to approach directly to God, and that the cherubim

were disposed there to render their assistance; for there ought to be an agreement

between the angel who took the fire which he scattered through the whole city, and

the cherubim who carried all the angels. Here the Prophet shows this agreement,

because the cherubim were turned to the right hand when he entered, so that God

was at hand; then also the cherubim were at. hand, and thus the wheels bore along

the fire.

Now we understand the intention of what we read. The interior court was filled

with a cloud: doubtless this signifies, that God by all means confirmed the vision,

that no suspicion should creep in that the Prophet was deluded with an empty spectra

(Exodus 40:34, 35; Numbers 9:15.) This therefore is the reason why God not only

214That is, "while he was entering." — Calvin.

JOHN CALVIN

appeared on his heavenly throne, but also filled the temple with a cloud; although,

as I have said before, this cloud was a symbol of God's alienation, (1 Kings 8:10, 11;

Psalm 18:12,) and we know that the sanctuary was filled with a cloud, although God

then wished to testify his paternal favor: but in this place and elsewhere, as in Psalm

18, and in other places, a cloud seems to signify the averted face of God, as if the

temple was full of darkness. And this afterwards is better confirmed; for he says ---

Ezekiel 10:4

4. Then the glory of the LORD went up front the cherub, and stood over the

threshold of the house; and the house was filled with the cloud, and the court was

full of the brightness of the LORD'S glory.

4. Et elevata fuit gloria Ie-hovae desuper cherub 215 ad limen domus; 216 et

impleta fuit domus nube: et atrium impletum fuit fulgore gloriae Iehovae.

In this verse the Prophet confirms what he lately touched upon, viz., that the

temple was filled with blackness, because God had transferred his glory away. He

says then, that the brightness of God's glory appeared above the threshold But the

glory of God resided in the sanctuary and in the very ark of the covenant; but now,

when it advances to the threshold, it is just as if he should extinguish the splendor of

his glory by which the temple was adorned, and transfer it elsewhere. But he says,

that the glory of Jehovah was elevated from its place: these words signify change

of place: God is everywhere said to dwell between the cherubim, and he wished to

be called upon there; but now his glory is said to be removed elsewhere. Hence,

therefore, it appears, that the temple was deprived of God's presence, and was in

some sense stripped of its furniture; for without God what remained? Hence that

darkness which was formerly mentioned, and is again repeated. The glory of Jehovah

then was withdrawn: from whence? from its own place and station, where it dwelt

between the cherubim, and came to the threshold of the temple: then he says, all

was changed. For the temple in which God's glory formerly shone forth became full

of darkness; but the threshold of the house, which was as it were profane, was full of

splendor: not that God dwelt at the threshold, for this vision has another meaning,

viz., that God after leaving his temple appeared without it; for by the threshold he

signifies a place conspicuous to all. Now therefore we understand the design of the

Holy Spirit when he says, the glory of Jehovah was elevated from that seat, which he

had chosen as a residence for himself between the cherubim, and was conspicuous

above the threshold: whence it happened that the temple itself grew dark, but God's

brightness was conspicuous in the court itself. It follows ---

Ezekiel 10:5

5. And the sound of the cherubims' wings was heard even to the outer court, as

the voice of the Almighty God when he speaketh.

5. Et vox alarum cherubim audita fuit usque ad exterius atrium, sicuti vox Dei

omnipotentis cum loquitur.

In this verse also the Prophet confirms the vision, because God always gave signs

of his presence. But it seems also to have another object, since the cherubim by

215That is, "which was above the cherub." — Calvin. 216"Above the threshold of the temple." — Calvin.

EZEKIEL

the sound of their wings point out a remarkable change, both unusual and incom-

prehensible. For he says, there was a noise which shook the place, just as if God

was speaking. When therefore we hear God's voice, the Prophet means to say, it

is just as if God thundered from heaven and made the whole world tremble; for no

concussion can be more severe than that sound of the cherubims' wings. From this

a certain wonderful change must be perceptible, since God so filled his Prophet with

terror, that he should be a messenger and witness of it to all others.

PRAYER.

Grant, Almighty God, since thou now placest before our eyes proofs of thine anger,

that we may not perversely provoke thy wrath, like thine ancient people; but rather,

may we so profit by this teaching as to grow wise in time, and strive to be reconciled

to thee, and to cast away all our depraved desires, until at length we shall be gath-

ered unto that blessed rest which thine only-begotten Son has procured for us by his

blood. --- Amen.

Lecture Twenty sixth.

Ezekiel 10:6-7

6. And it came to pass, that when he had commanded the man clothed with

linen, saying, Take fire from between the wheels, from between the cherubims; then

he went in, and stood beside the wheels.

6. Et factum est cum praecepisset viro qui indutus erat lineis, dicendo, Sume

ignem e medio rotae, e medio cherubim; profectus est, et stetit e regione rotae.

7. And one cherub stretched forth his hand from between the cherubims unto the

fire that was between the cherubims, and took thereof, and put it into the hands of

him that was clothed with linen: who took it, and went out.

7. Et extendit cherub manure suam e medio cherubim ad ignem qui erat in medio

cherubim: et recepit, et dedit in volas 217 ejus qui indutus erat lineis: et accepit, et

egressus est.

Here the Prophet teaches the end of the vision. The Jews thought that they should

always be safe and secure under God's presence; they thought that the sacred fire

on the altar availed for the expiation of all wickedness. But God showed that he so

resided in the temple that he clothed himself with wrath against them, and that the

cherubim were keepers of his arms by which they were at length to be destroyed. We

see, therefore, that this false and perverse glowing by which the Jews were intoxi-

cated was cut from under them, since they thought that God was in some way bound

to themselves exclusively. Hence the angel is ordered to take fire and to sprinkle

it about the city, that it may be destroyed by the burning. But this was necessary,

because the Jews, while they for a long time obstinately abused the forbearance of

God, could not be induced to repent by any fear of his wrath. For this reason this

vision was shown to the Prophet. Then he says that fire was given, but whence was

it taken? it was, says he, in the midst of the cherubim. When David prays to God,

he makes mention of the cherubim, (Psalm 80:1,) by which a more familiar access is

laid open, and deservedly so; because God, when inviting the faithful to himself, as if

he stretched forth his hands to them, had angels at hand who brought him in contact

217"Into his hands." — Calvin.

JOHN CALVIN

with men. Now the Prophet teaches, that God's presence was of no use to the Jews,

because he was in arms for their destruction; and the cherubim, who were formerly

ministers of his grace, were now at hand to execute his vengeance, since they ex-

tend fire from hand to hand for the conflagration of the whole city. For he says, that

he was come who was clad in linen garments, and stood near the wheels, by which

words he signifies, that angels were thoroughly prepared to obey God's commands

in every particular. In men there is great delay and even languor; but the Prophet

assures us, that angels were ready for the performance of their duty. As soon as

God shows them what he wishes to be done, they have their hands extended, and

thus they are prepared to execute his will. For this reason he says, that they stood

near the wheels It follows ---

Ezekiel 10:8

8. And there appeared in the cherubims the form of a man's hand under their

wings.

8. Et visa est ipsis cherubim similitudo manus hominis sub alis

I will now pass rapidly over what I explained more copiously in the first chapter,

lest I should burden you with vain repetition. I said that hands appeared under the

wings, that the Prophet might understand the great vigor of angels for action: but in

the meantime it marked the agreement of their agitation with the obedience which

they offer to God. For doubtless wings in angels represent direction, by which God

testifies that the angels have no proper or independent, motion, but are governed

by his secret instinct: for wings signify something terrestrial and human. And it is

clear that when wings were given to angels, by this symbol God's secret government

was pointed out, (Colossians 1:16,) for they are not only called principalities, but

powers. Since, therefore, God governs angels by his own will, he therefore wishes

them to be represented in the sanctuary as winged. (Exodus 25:20, and Exodus

37:9.) Now, because there is no action without hands, the Prophet says that human

hands appeared under the wings: as if he had said, that this alacrity was not without

its effect, because it was joined with operation, for we know that all functions are

designated by this word in Scripture. It is then as if he said, that the angels were

winged, since they were animated by the secret virtue of God, and had no motion in

themselves; then that they were apt and fit for exercising the functions committed to

them, because they were endued with hands. But he says that those hands lay hid

under their wings, because angels do not take up anything rashly, as men take up a

matter vigorously, but without choice. He says, then, that their hands were covered

by the wings, because angels undertake nothing rashly nor without consideration,

but every operation of theirs depends on that secret government of God of which I

have spoken. It follows ---

Ezekiel 10:9

9. And when I looked, behold the four wheels by the cherubims, one wheel by one

cherub, and another wheel by another cherub: and the appearance of the wheels

was as the colour of a beryl stone.

9. Et aspexi, et ecce quatuor rotae e regione cherubim, rota una e regione cherub

unius, altera rota e regione alterius cherub: et aspectus rotarum tanquam similitudo

EZEKIEL

lapidis Tharsis.

Here the Prophet, as in the first chapter, says that wheels were added to each

living creature. I have previously explained what the wheels mean. I will now only

allude to them; concerning the living creatures I shall by and bye treat more fully. But

the wheels are images of all the changes which are discerned in the world. No more

suitable figure can be chosen; for nothing is stationary in the world, but revolutions,

as we commonly call them, are continually happening. Since, therefore, they are so

changeable, nay even tumultuous at times, profane men cannot understand how the

world is governed by the fixed counsel of God; but they fabricate for themselves a

blind fortune: hence God in concession to our weakness has represented to us, under

the form of wheels, all changes of things, all accidents, as they are called, and all

events; as if he were to say, that all things in the world are revolving and changing,

not only that all elements are agitated upwards and downwards, but human events

especially. Meanwhile he has corrected the error, while he has conceded something

to the rudeness of men. For we see manifold conversions which appear to us under

the form of a wheel: but meanwhile we indulge in too much license, when we imagine

a blind fortune. Hence the Prophet saw wheels near the cherubim; that is, he saw

those changes by which men's minds are disturbed, as if all things happened rashly

in the world. But he saw that the wheels did not revolve by their own force, but

are annexed to the angels, since all events depend on a first cause, namely, on

that secret ordinance and inspiration of God, by which the angels are moved, and

whence also they have their vigor. In this explanation nothing is forced, because it

is not doubtful that the living creatures, as we shall soon see, signify angela Let us

go on then to the context ---

Ezekiel 10:10

10. And as for their appearances, they four had one likeness, as if a wheel had

been in the midst of a wheel.

10. Et aspectus eorum similitudo una, 218 ipsis quatuor, quemadmodum si rota

esset in medio rotae.

We have also explained this part. He says that all had the same aspect, not be-

cause God always governs events in an equable manner, for experience opposes

this. But he means that the appearance was the same, because the variety which

causes darkness to our eyes, does not remove the perpetual and well-arranged tenor

of the works of God. Hence there is one appearance to the four wheels, because all

God's works agree among themselves; and although their wonderful variety draws

our eyes this way and that, yet he knows how to direct to his own purposes things

which appear so dissipated. There is again a kind of concession, when he says, that

wheel was in the midst of wheel For we see things so mutually involved, that no dis-

tinction occurs to us when we consider God's works by our own carnal sense. If we

wish, therefore, to judge concerning God's works, wheel will be in the midst of wheel;

that is, there will be wonderful perplexity, and this will hold us so bound together,

that our minds cannot extricate themselves. This, therefore, is the concession, that.

wheel was in the midst of wheel; but the common error is corrected directly after-

218That is, "the appearance of each was the same." — Calvin.

JOHN CALVIN

wards, when the Prophet adds that the wheels were full of eyes It follows then ---

Ezekiel 10:11-12

11. When they went, they went upon their four sides; they turned not as they

went, but to the place whither the head looked they followed it; they turned not as

they went.

11. Cum profisiscerentur, ad quatuor latera pergebant, non revertebantur in eu-

ndo 219 quia ad locum ad quem respiciebat caput post illud ambulabant, non rever-

tebantur eundo.

12. And their whole body, and their backs, and their hands, and their wings, and

the wheels, were full of eyes round about, even the wheels that they four had.

12. Et tota caro ipsorum, et dorsa ipsorum, et manus ipsorum, et alae ipsorum,

denique rotae ipsae plenae erant oculis in circuitu ipsis quatuor rotis.

Now, as I have remarked, after the Prophet has granted that there are certain

events of things as it were twisted and bending, and that God acts through windings,

he then shows that God does nothing rashly: and that the events which we think

tumultuous and confused have a certain direction, and that too the best. For this

reason he says, first that the wheels had set out, they did not return, since each

followed its own head Interpreters do not agree on these words. For as to the turning

of the head, some translate it ``the first,'' and thus mean that in whatever way

the first cherub goes, the others follow him. But I rather think that the wheels are

compared with the cherubs themselves, and the singular noun head is here put for

heads: for we before saw that wheels were annexed to each cherub, Therefore each

wheel has its own head, that is, has a living creature by which it is ruled. Hence

the sense of the Prophet is, that the 'wheels turned on this side or on that, by any

outward or sudden impulse, but were governed by the cherubim themselves, which

will explain this portion more clearly.

He adds, that the wheels were full of eyes. Hence we gather, that although by

the events of things God may seem to sport and to have various erratic circuits, yet

all things are governed by his inestimable wisdom: for this reason the wheels are

said to be full of eyes The Prophet uses the word flesh inappropriately for the very

body of the wheels. But we know that the language which he used in exile was not

very elegant, and hence it is by no means wonderful if it is rather rough and savors

of asperity. Yet the sense is not doubtful, since the whole body of the wheels in their

back and their hands was all full of eyes: he next adds, the wheels themselves, not

to mark anything different, but afterwards when he speaks of the flesh, the back and

the hands, he names the wheels simply: as if he had said that they were full of eyes in

every part. Now we see how things contrary in appearance may be best reconciled.

For the events of things are as unstable as if any one kept turning' a wheel: then

they become complicated, as if wheel was within wheel: but in the meantime God so

tempers all things among themselves which seem to us confused, that it may appear

that he perceives best what is necessary to be done, and that the events of things

are full of eyes. But whence does this arise? This clearness depends on the angelic

inspiration, for the wheels are not turned in different directions of their own accord,

219"Going forward." — Calvin

EZEKIEL

but each follows its own leader and head. It is also said, in appearance like the stone

Tharsis, (beryl.) Jerome thought the Cilician sea was intended, and so translated it

sky-colored: but because we know that this name beryl occurs among the precious

stones, I therefore retain the simple sense. Now it follows ---

Ezekiel 10:13

13. As for the wheels, it was cried unto them in my hearing, O wheel.

13. Ad rotas ipsas clamavit, rota in auribus reels.

By this verse the Prophet better confirms what I have said, that the events of

things are full of eyes, since they depend on the secret commands of God. Because

therefore nothing happens unless by God's command, hence it happens in the multi-

form changes of things that there is an equable tenor with reference to God. He says

therefore that God cried, or the angel, O wheel. We know that wheels are properly

without sense: but here the Prophet signifies that God's voice is heard by all crea-

tures, so that not even the slightest motion happens without that secret instinct.

When the air is serene and calm, we do not think that God's voice reigns there, but

we imagine some natural cause: so also when the sky is clouded, when it rains, when

storms rise, when other changes happen, in some way or other we exclude God from

these actions. But the Prophet, on the contrary, says, that he heard the voice of God

when he cried O wheel 220 But God did not exclaim by way of derision, but wished

to testify that there was a certain hidden inclination by which all creatures obey his

command To this end therefore God exclaims, O wheel, that we should not think that

events are rashly moved, or that any agitation arises without control, or that the

elements are so gross that they do not obey God, since his voice gives efficacy and

vigor to all.

Ezekiel 10:14

14. And every one had four faces: the first face was the face of a cherub, and the

second face was the face of a man, and the third the face of a lion, and the fourth

the face of an eagle.

14. Et quatuor facies uni, singulis animalibus, facies unius facies cherub, et facies

secundi facies hominis, et tertii facies leonis, et quarti facies aquilae.

Now Ezekiel descends to the animals themselves, which he now pronounces to

be cherubim, yet under another form than that in the sanctuary. We said in the first

chapter why he saw four cherubim since only two surrounded the ark of the covenant.

This variation may seem absurd, for God was accustomed to accommodate his vi-

sions to the forms of the law, that he might hold the people in the simplicity of the

law. But the reason which I brought forward in the first chapter is by no means to be

rejected, because in truth so great was the grossness and rudeness of the people,

that it was necessary to bend aside from the first and genuine institution. God had

been content with two cherubim, and in that number doubtless he represented all

angels; but he was surrounded on the right hand and on the left that he might show

the people that he could never be wanting in power to bring them help. Now the

Jews were so stupified that they shut up God in heaven, because scarcely any recog-

220Compare Milton here: — "Wheel within wheel indrawn, Itself instinct with spirit." — Par. Lost, 6:751.

JOHN CALVIN

nition of his providence then remained, as we have already seen. Since, therefore,

the Jews thus excluded God from the government of the world, he was obliged to use

a new form, different from that of the law, that they might really perceive that God's

government extended over the four quarters of the world. And there is no doubt that

by the four living creatures God reminded them that nothing took place in the world

without his control. But when the world is described, its four quarters or regions are

put.

Now, therefore, we understand why the Prophet saw not two cherubim only but

four: the same reason for difference in the form of the cherubim is also added. For

the cherubim were like winged boys: but the Prophet says, that each of the living

creatures was furnished with four heads. This was doubtless an assistance towards

rousing' the people from their torpor, because the Jews could not otherwise under-

stand the meaning and the force of the angelic inspiration by which God governs

the whole world: hence after four living creatures had been presented before the

Prophet, four heads were also given to each living creature, namely, the head of an

ox, of a man, of a lion, and of an eagle We said in the first chapter, that by these

heads all living creatures were represented to us: for although trees, and the sea,

and rivers, and herbs, and the air, and stars, and sun, are parts of the universe, yet

in living beings there is some nearer approach to God, and some clearer display of

his energy: for there is motion in a man, in an ox, in an eagle, and in a lion. These

animals comprehend within themselves all parts of the universe by that figure of

speech by which a part represents the whole. Meanwhile since angels are living

creatures we must observe in what sense God attributes to angels themselves the

head of a lion, an eagle, and a man: for this seems but little in accordance with their

nature. But he could not better express the inseparable connection which exists in

the motion of angels and all creatures. We have said, that angels are not called the

powers 221 of God in vain: now when a lion either roars or exercises its strength, it

seems to move by its own strength, so also it may be said of other animals. But God

here says, that the living creatures are in some sense parts of the angels though

not of the same substance, for this is not to be understood of similarity of nature

but. of effect. We are to understand, therefore, that while men move about and

discharge their duties, they apply themselves in different directions to the objects of

their pursuit, and so also do wild beasts; yet there are angelic motions underneath,

so that neither men nor animals move themselves, but their whole vigor depends on

a secret inspiration.

A difficult question remains, namely, why Ezekiel says here that the first head was

that of a cherub, while in the first chapter he said it was that of an ox. (Ezekiel 10:10.)

Some escape the difficulty by saying that it appeared at a distance like an ox, but a

nearer inspection showed it to be a cherub, But this is too forced, so that I have no

doubt that there is some difference in the vision; nor does what he afterwards adds,

that this was the living creature which he saw at the river Chebar, oppose this; for

he calls anything which is like another, and has the same object, the same thing.

221"Virtutes." — Lat. "Vertus de Dieu." — Fr. An important word, lint not very easily translatable by a single English word. — Tr.

EZEKIEL

Paul says their fathers in the desert ate the same spiritual food, and drank the same

spiritual drink. (1 Corinthians 10:3, 4.) But we know how different was the symbol

manna, and the water flowing from the rock, from the sacred Supper which Christ

left for us; but as I have already said, since there is an affinity between the sacred

symbols, they are to be referred to the same scope. Thus Paul says, the same drink

and the same food, and Ezekiel says, it was the same living creature. Meanwhile,

there is nothing out of place in our saying that the vision is slightly changed, For when

God opened himself at first, the Prophet was on profane ground, now the vision is

added more in the form of the sanctuary, because he was seized by the Spirit, that

he might see the abominations by which the Jews had stained the temple, as already

stated. When therefore the face of an ox was presented to the Prophet, near the river

Chebar, that he might now understand that they were angels, or living' cherubs, and

that the four heads may not distract him, the face of a cherub is presented to him;

so that, being admonished by this sign, he may determine that each living creature

is nothing else than an angel or cherub, although it differs from the received form,

of which God had proposed to Moses an example on the mount.

We now understand why God turned aside from the course prescribed in his law,

when he offered this vision to his Prophet; because, in truth, the people had so de-

generated from all sense of piety, that they could not be taught by the simple plan

or rule of the law, but had need of gross remembrancers. This is one explanation.

Then again four living creatures are employed, that God may signify that his energy

is diffused through the whole universe. Then, again, four heads are assigned to each

living creature, that we may know that no part of the world is free from his provi-

dence, and from that secret inspiration which is efficacious through angels. Then

as to the last clause, where the face of an ox appeared to the Prophet before, now

he beholds that of a cherub, that he may understand that these living creatures are

nothing else than angels; but the reason why God endues his angels with a new form,

is because the slothfulness of the people was so great, that they did not recognize

what they ought to have been familiar with, for it was not God's fault that they had

not imbibed the doctrine of piety from their earliest childhood. Now it follows ---

Ezekiel 10:15

15. And the cherubims were lifted up. This is the living creature that I saw by the

river of Chebar.

15. Et ascenderunt cherubim: ipsum est animal quod videram in fluvio Chebar.

We shall afterwards explain in the proper place why he says the cherubim as-

cended. The first and principal scope of this vision was that God would no longer

dwell in the temple, because he had determined to depart thence on account of the

impious and wicked profanations by which the temple had been contaminated. Now

for this reason he says, the cherubim ascended; but he adds, that was the living crea-

ture, which he had seen near the river Chebar He adds this for clearing up the vision,

because if it had been offered only once, the Jews might doubt its tendency, and its

obscurity would take away their taste for it, and render the prophetic teaching quite

insipid. But since the vision is repeated, God confirms and sanctions what otherwise

had not been sufficiently stamped upon the hearts of the people; for experience

JOHN CALVIN

also teaches us this, that we increase in faith and make further progress according

as God speaks with us again and again. For even if we seem to ourselves to follow

up what we have learnt from the Scriptures, yet if the same sentence is repeated,

we become still more familiar with it. Then again, if we read the same sentiment

in two or three Prophets, God brings forward more witnesses, that so the truth may

be better established; since we know our great propensity to doubt, we are always

fluctuating, and although the word of God has in it sufficient energy to confirm us,

we are still unsettled, unless our minds are propped up by various supports. God

therefore wished to place the same thing twice before the eyes of his Prophet, that

the former vision might make more impression not only on the Prophet himself, but

also upon all the Jews. For we said that although there was some difference, yet

there is no discordance in the Prophet's saying that the living creature was one and

the same.

Ezekiel 10:16

16. And when the cherubims went, the wheels went by them: and when the

cherubims lifted up their wings to mount up from the earth, the same wheels also

turned not from beside them.

16. Et cum proficiscebantur cherubim proficiscebantur rotae e regione ipsorum: 222 et cum attollerent cherubim alas suas in sublime e terra, non revertebantur

rotae, etiam ipsae e regione ipsorum.

The Prophet here confirms what he had said before, namely, that there was no

intrinsic motion in the wheels, but that they were drawn by a secret instinct wherever

the cherubim moved themselves. Hence we gather that the events of things are not

accidental, nor excited in various directions by any blind impulse, but directed by

the hidden energy of God, and that too by means of angels. First he says, when

the cherubim set out, the wheels set out at the same time: then when the cherubim

raised their wings upwards, the wheels followed the same course, and did not return;

that is, were not drawn aside from that agreement of which he had spoken before;

but how the wheels were not reversed, we shall explain more clearly to-morrow.

PRAYER.

Grant, Almighty God, since we are the work and fashioning of thy hands, that we

may know that we exist and move in thee alone, so that we may submit ourselves

to thee, and not only may we be ruled by thy hidden providence, but may it so

appear that we are obedient and submissive to thee, as becometh sons, that we

may desire to glorify thy name in the world, until we arrive at the fruition of that

blessed inheritance which is laid up for us in heaven, through Christ our Lord. ---

Amen.

Lecture Twenty seventh.

We began yesterday to explain the sentence of the Prophet when he says, that

the wheels were raised together with the living creatures But we have shortly taught

that whatever we behold in creation so depends on angelic motion and inspiration,

that there is an inseparable connection between them. Now the Prophet adds, that

the wheels were not reversed, by which phrase he expresses their continual tenor.

222Or, "near them." — Calvin.

EZEKIEL

For it cannot happen that any agreement should appear for a time without a sud-

den change occurring. But the Prophet says that the wheels were so raised with

the living creatures that they never departed from them. Now we understand his

intention. He had previously asserted the same thing of the living creatures, and

there was a kind of contradiction to be solved which might otherwise occasion a

scruple, for he said that the living creatures were reversed and yet not reversed,

but we can reconcile these two things, because the living creatures never deviated

from their prescribed course and from a definite and settled space; meanwhile they

were reversed, because they ran like lightning and hastened quickly from one action

to another. Meanwhile the Prophet wished to teach, that in God's works nothing is

abrupt, nothing cut off, nothing mutilated, but angels so direct all actions and all

events of things, that whatever God determines arrives at its own end. But this does

not prevent God from operating variously, and after at one goal from beginning a

new course. Now it follows ---

Ezekiel 10:17

17. When they stood, these stood; and when they were lifted up, these lifted up

themselves also: for the spirit of the living creature was in them.

17. Et cum starent animilia stabant etiam: et cum elevaren-tur elevebant se:

quia spiritus animalis in ipsis.

As he just said that the wheels were obedient to the movement of the living crea-

tures, so he now says that they ceased with them. But in this place it seems as if

some incongruity might arise: for it is not correct to say that angels ever rest. We

know that their quickness and promptness in executing God's commands is cele-

brated. (Psalm 103:20, 21.) Then since angels are the powers of God, it follows that

they never cease from their office of working. For God never can rest; he sustains the

world by his energy, he governs everything however minute, so that not even a spar-

row falls to the ground without his decree. (Matthew 10:29.) And there is that known

and celebrated sentence of Christ, My Father and I work hitherto. (John 5:17.) Since,

therefore, God never rests from his works, how then can that resting be explained

of which the Prophet says, when the angels stood, the wheels also stood? I reply: it

must be taken in a human sense; for although God works continually by means of

angels, yet he seems sometimes to rest between. For he does not govern his works

in any equable manner, as for instance, the heavens are sometimes calm, and at

others agitated, so that a great variety appears in God's works, from which we may

imagine that he is sometimes in vehement motion, and at others at perfect repose.

This, therefore, is the cessation of which the Prophet now speaks when he says, the

living creatures stood, and at the same time the wheels with them Experience also

confirms this; for God sometimes seems to mingle heaven and earth, and rouses us

by unaccustomed work, while at others the course of his works seems to flow like

a placid river. So that it is not absurd to say that the wheels stood with the living

creatures, and proceeded and were elevated with them He adds, the spirit of the

living creature was in the wheels, I explained this point, in the first chapter, but here

it may be shortly explained, that the spirit is here taken for secret vigor or instinct.

The wheels are not properly animated, because we said that the events of things

JOHN CALVIN

are represented to us by this word, and whatever seems to happen in the world; but

their incomprehensible vigor and agitation proceeds from God's command, so that

all creatures are animated by angelic motion: not that there is a conversion of the

angel into an ox or a man, but because God exerts and diffuses his energy in a secret

manner, so that no creature is content with his own peculiar vigor, but is animated

by angels themselves. Now it follows ---

Ezekiel 10:18-19

18. Then the glory of the LORD departed from off the threshold of the house, and

stood over the cherubims.

18. Et egressa est gloria Iehovae e limine domus, et stetit super cherubim:

19. And the cherubims lifted up their wings, and mounted up from the earth in

my sight: when they went out, the wheels also were beside them, and every one

stood at the door of the east gate of the LORD'S house; and the glory of the God of

Israel was over them above.

19. Et sustulerunt cherubim alas suas, et ascenderunt e terra in oculis reels: cum

egrederentnr rotae etiam coram ipsis: et stetit super limen portae Iehovae orientalis:

et gloria Dei Israel super ipsa sursum.

Here the Prophet teaches us what is the principal point in the vision, namely, that

God had deserted the temple: for we, know with what confidence the Jews boasted

that they should be safe continually under the protection of God. In consequence

of the promise, that God's temple should be the place of his rest wherein he would

dwell, (Psalm 132:14,) they did not think it possible that God would ever leave them:

so they sinned without restraint; and while they drove him far away from them by

their crimes, yet they wished to have him in some way bound to them. This folly

is derided by Isaiah --- Heaven is my seat, and earth is my foot. stool: what house

therefore will ye build for me? (Isaiah 66:1.) God had commanded his temple to be

built, and wished to have his earthly dwelling, place there: but he says that his wish

had been rendered nugatory: and how? why when he promised that he would dwell

in the temple, he wished his name to be purely and reverently invoked there.

But the Jews had polluted the temple in every way. Hence they thought that God

was shut up there in vain: because his liberality did not tend to his partaking of

the captivity of the Jews, but to his having them in obedience to himself. Therefore

Isaiah deservedly says, that the temple became unfit for the use of God when it

was profaned. So also we see in Jeremiah: Do not trust in lying words, the temple

of Jehovah, the temple of Jehovah, the temple of Jehovah. (Jeremiah 7:4.) That

repetition is used because they were so elated by their obstinacy. The Jews resisted

the Prophets, and as often as any threat was uttered against them, they immediately

fled to that asylum, the temple of the Lord.

For this reason therefore the Prophet now relates, that the glory of God had de-

serted the sanctuary: for otherwise what we have seen would have been out of

place: he was sent to scatter burning through the whole city: in this way the temple

would have been burnt, and God would have been consumed by peculiar fire: here

I speak after the common form, because when the ark of the covenant is called the

God of hosts, (2 Samuel 6:2,) how could it happen that the fire should destroy the

EZEKIEL

ark, together with all parts of the temple? But God himself meets them and shows

them that the temple was deprived of its glory when it was destroyed by the en-

emy. Afterwards the temple was overthrown And in the Psalms its lamentable ruin

is described, how cruelly and proudly, and with what barbarous mockery the enemy

insulted it, (Psalm 74, and Psalm 79:) this was very disgraceful, and disturbed their

weak minds. Hence it was necessary to persuade the faithful that God no longer

dwelt in the temple, but that it remained only an empty spectacle, because he had

taken away his glory since the place was corrupted by so many defilements. Now

therefore we understand the design of the Prophet, when he says that the glory of Je-

hovah had departed from the threshold of the house, and stood above the cherubim

But he had already said that the cherubim had raised their wings, which he again

confirms. Whence it follows, that God with his angels, when the temple was left,

deserted the Jews, so that for the future they would boast themselves in vain to be

safe under his protection. Therefore he says that the cherubim raised their wings,

and ascended from the earth before his eyes Nor is this clause superfluous, since it

was difficult to persuade the Jews of what he said about his deserting them. There

was a celebrated oracle, ``here will I dwell, since I have chosen it.'' (Psalm 132:14.)

When they grasped at that, they thought that the sun would sooner fall from heaven

than God would leave that temple.

But the Prophet says that he saw it clearly, that no doubt might remain. If any

one should here ask, how that promise which I have mentioned agrees with that

departure which the Prophet here relates? the answer is easy, if we only understand

that God does not always work by human means, nor yet according to our carnal

perception. God often seems to act so abruptly that his beginning is without an end:

in fine, God seems sometimes to sport and to draw back his hand, so that the event

does not answer to the joyful beginnings. Since therefore, according to our carnal

senses, God's works appear to be frustrated, it is necessary to use such language:

otherwise we should never understand how God departed from the sanctuary, when

he had chosen it in perpetuity. But he so departed, that the place still remained

sacred, and the temple stood before God though it had been overthrown in the eyes

of men. The visible appearance of the temple was taken away, but meanwhile, since

the temple was founded on the promise of God, it stood among its ruins, as I have

said. For this reason Daniel, although solitude and devastation ought to avert his

eyes and senses from Judea, prayed in that direction, as if the temple had remained

entire. And why so? He looked at the promise. (Daniel 6:10.) And for this reason the

Prophet said, after the return from the captivity, that the glory of the second temple

surpassed that of the first, as the Prophet Haggai says. (Haggai 2:9.) And we know

with what copiousness and magnificence Isaiah discourses concerning the splendor

of the second temple and its inestimable glory. (Isaiah 60:7.) We shall see also a

similar doctrine at the end of this book. Since therefore the temple stood before God,

because it was founded on his promise, this temporary desertion could not abolish

what I have said concerning God's perpetual station.

same thing also must be said concerning the kingdom: that kingdom ought to

stand while the sun and moon shone in heaven, (Psalm 89:37, 38,) this is true: and

JOHN CALVIN

yet there was a sad interruption during many years. For we know what a serious

disgrace the last king suffered: then had all dignity fallen to ruin, so that nothing

could be seen but the horrible vengeance of God. And yet that promise always had

its own effect; as long as the sun and moon shall stand, they shall be my faithful

witnesses of the perpetuity of the kingdom. Now then we understand in what sense

God left his temple, and yet did not in anywise break his promise. But he says, the

glory of the God of Israel stood at the eastern gate, but above it, so that it was raised

up from the earth. The meaning of that speech was, that the Jews might know that

God was no longer to be sought in that dwelling of wood and stone, because he had

not only left his seat, but had ascended upwards, that they should have no more

intercourse with him. Now it follows ---

Ezekiel 10:20

20. This is the living creature that I saw under the God of Israel by the river of

Chebar; and I knew that they were the cherubims.

20. Ipsum est animal quod vide-ram subtus Deum Israel in fluvio Chebar: et

cognovi quod cherubim esscut.

He repeats what we have seen before, namely, that one vision was offered twice,

because God wished to mark distinctly what otherwise had been doubtful. The

Prophet indeed was sufficiently persuaded that God had appeared to him, but the

confirmation of it was not in vain, because he would have to sustain great conflicts.

Meanwhile it must be observed, that the vision was confirmed a second time, not for

the private advantage of a single person, but that this drawing attention to it might

profit the whole people, or at any rate render those without excuse who so despised

the favor of God, so manifest and so clearly laid open to them. He says, therefore,

this was the living creature which he had seen under the God of Israel In the first

chapter he related that there was a throne in the open firmament of heaven, where

he sat who was like a man in external form, and yet was not a man. There we saw

that the true and only God was alluded to, and yet that this description could not

apply to the Father, but necessarily belonged to the Son. These two things then are

to be borne in mind: and the Prophet here takes away all doubt when he names the

God of Israel like a man, which could not apply to the person of the Father. That

likeness then ought, to be agreed upon among the pious. Controversy, therefore,

on this point ought not be engaged in; for Sabellius, who took away the distinction

of persons, was sufficiently refuted by his own extravagance. Since, therefore, the

Father never put on the form or likeness of man, and it is nowhere read in the Scrip-

tures that. he is compared to a man, we must explain this of Christ. And now Ezekiel

bears witness that he is the God of Israel. We see, therefore, how foolishly the tri-

flers of our day babble who desire to disturb the Churches by making Christ a sort of

deity transfused from the substance of the Father. They confess, indeed, that he is

God, but this confession is a mere pretense, 223 since they say that the God of Israel

means God the Father, and that the title cannot apply to either the Son or the Spirit.

The Spirit, therefore, is mistaken when he says by the Prophet's mouth, the God of

223The Latin is, "merus est fucus:" the French, "mats ce n'est que toute tromperie:" Anglice, "all trash." — Tr.

EZEKIEL

Israel appeared in human form This place, therefore, is remarkable for refuting that

delusion by which foolish men fatigue themselves and others: while they allow Christ

to be God, yet they deprive him of his true deity, because they say that it is derived

from the Father.

He says also, that he knew them to be cherubim Now although he knew that God

had appeared to him before, yet he had no certain knowledge concerning the living

creatures, for with regard to them he remained in suspense; but now after God has

familiarly explained to him the vision in the temple, he says, that he was taught that

they were cherubim So what we said yesterday is confirmed, that the face of the ox

was changed into that of a cherub, so that the Prophet understood that angels were

pointed out under the form of cherubim, even those which surrounded the ark of the

covenant. Let us proceed ---

Ezekiel 10:21

21. Every one had four faces apiece, and every one four wings; and the likeness

of the hands of a man was under their wings.

21. Quatuor quatuor: 224 facies uni, et quatuor alae uni: et similitudo manuum

hominis sub alis ipsorum.

The Prophet appears to dwell on points by no means doubtful: he has already

spoken of the four heads, then why does he repeat it? Because he was dealing with

a dull and perverse people: they were also slow in receiving the Prophet's doctrine:

and they added this vice worse than all the rest, namely, a constant and open en-

deavor to detract from the authority of all the Prophets. For this reason the Prophet

says, that there were four heads and four wings to each living creature, lest the Jews

should scoffingly deride it as an empty specter and delusion of the Prophet, because

he thought he saw what had no existence. For this reason he inculcates more fre-

quently what. was sufficiently clear by itself had the Jews been docile and obedient.

It follows ---

Ezekiel 10:22

22. And the likeness of their faces was the same faces which I saw by the river of

Chebar, their appearances and themselves: they went every one straight forward.

22. Et similitude facierum ipsis, facies quam videram super fluvium Chebar, as-

pectus eorum et ipsa 225 quisque 226 ad 227 faciem suam proficiscebatur.

He pursues the same sentiment, that nothing was obscure or perplexed in this

vision, since all things were mutually suitable. For the remembrance of the vision

which he had received remained in the Prophet's mind: but now when he is hurried

into the temple, he recognizes the same God and the same forms as those to which

he had been accustomed. We see then how he meets their perverseness, who had

otherwise boasted that he had offered them only his own fictions without any truth in

them. Hence he restrains this petulance, and shows that God had certainly appeared

to him, and that too a second time. Since he now says that each living creature went,

forward in the direction of its face, it is not doubtful that this refers to their actions.

224This is, "four apiece." — Calvin. 225"The living creatures or cherubs themselves." — Calvin. 226"Cherub." — Calvin 227"Towards." — Calvin.

JOHN CALVIN

Hence he points out that angels did not wander in their course as a person usually

does who looks this way and that, or deserts the path, or turns to the right hand or

the left. The Prophet therefore says, that the living creatures proceeded so that each

was intent on its own end or scope: because if the motion of the angels had been

turbulent, they had not been the servants of God. Finally, the Prophet signifies that

the angels were not only alert and prepared for obedience, but were at the same

time arranged and formed after a fixed rule, so that they did not in the slightest

degree turn aside from. the command and direction of God 228 It now follows ---

228The explanation which Calvin gives of the meaning of these singular Disclosures is indeed very adverse to our modern ideas of those physical laws by which the Almighty governs the universe; and they will not perhaps be easily adopted by those who have been inspired with the philosophy of Bacon and Newton. The reader of Calvin may with satisfaction con-suit C. B. Michaelis' Sylloge Comment. Theol., edited by D. T. Pott, volume 5, and following; Lightfoot's Description of the Temple, volume 1; and Jahn's Bibl. Archoeolog., volume 2, sec. 187, and following. The learned Commentary on Ezekiel and Explanations of his Visions, by Hieron. Pradus and Joan. Bapt. Villalpandus, two Jesuits, published at Rome in 1596 and 1604, by the permission of their superiors, illustrates this tenth chapter very copiously, and displays great diligence, erudition, and accuracy. Another valuable exegetical exposition of this chapter is given by OEcolampadius in his Comment. in omn. libr. Prophet., edit. 1558; he occupies eighteen folio pages with an elaborate comment under the title "Expositio mysterii quod hac visione adumbratur," in which he sees Christus dominus glorioe and gratia est firmamentum justitioe Christi The discussion of the Cherubim is very complete, though it may be well to consult the article in Kitto's Biblical Cyclopedia on the word "Cherub." Rosenmuller, in his valuable Scholia, makes constant use of the Arable and Syriac versions, quotes fully from the Greek. of Theodoret, and diligently compares the Hebrew Codices of Kennicott and De Rossi, as well as the Greek texts of the Roman Codex, the Complutensian, and the Alexandrine. With such adminicula the reader of these Lectures on Ezekiel will have suﬀicient data for forming a correct judgment on the merits of Calvin's interpretation.

Ezekiel 11

CHAPTER 11

Ezekiel 11:1-2

1. Moreover, the Spirit lifted me up, and brought me unto the east gate of the

LORD'S house, which looketh eastward: and behold at the door of the gate five and

twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of

Benaiah, princes of the people.

1. Et sustulit me Spiritus et introduxit me ad portam domus Iehovae orientalera: 229 et ecce in limine portae vigintiquinque viri: et aspexi in medio ipsorum 230 Iaaza-

niah filium Azur, et Pelthiah filium Benaiah, principes populi.

2. Then said he unto me, Son of man, these are the men that devise mischief,

and give wicked counsel in this city:

2. Et dixit ad me, Fili hominis, isti homines cogitant vanitatem, et consultant

consilium perversum in urbe hae.

Here the Prophet admonishes the people that perverse leaders would be the cause

of their destruction. For if the blind lead the blind both will fall into the ditch (Matthew

15:14; Luke 6:39.) Since, therefore, the elders of the city were such wicked apos-

tates, they drew with them the whole body of the people into the same ruin. Now,

therefore, the Prophet shows that the state of the city was so corrupt that no hope

of pardon remained, since those who ought to be the eyes of the whole people were

involved in darkness. But he names the five and twenty seniors Whence it is proba-

ble, that this number was chosen in the midst of confusion, or that a definite number

is put for an indefinite; and I rather embrace this second view. Whatever it is, it im-

plies that those who held the reins of government were impious despisers of God,

and hence it is not surprising that impiety and defection from God and his law had

begun to increase among the whole people. But we must remark the Prophet's in-

229"Which looks towards the cast." — Calvin. 230That is, "between themselves." — Calvin.

JOHN CALVIN

tention. For common soldiers are accustomed to consider their commanders as a

shield, as we this day see in the Papacy. For this is their last refuge, since they think

themselves guilty of no fault when they obey their holy Mother Church. Such also

formerly was the obstinacy of the people.

Lastly, men always throw off all blame from themselves, under pretense of error

or ignorance. Hence the Prophet now shows that the city was not free from God's

wrath, since it was corrupted by its leaders and rulers; nay, that this was a cause of

its destruction, since the people were too easily led astray by perverse examples.

Meanwhile, we must notice the Prophet's freedom, because he here fearlessly at-

tacks the most noble princes. He was, indeed, out of danger, because he was an

exile: but it seems that he was at Jerusalem when he uttered this prophecy. He

shows, therefore, his strength of mind, since he does not spare the nobles. Hence

this useful doctrine is collected, that those who excel in reputation and rank are

not free from blame if they conduct themselves wickedly, as we see happens in

the Papacy. For, as to the Pope himself, it is in his power to condemn the whole

world, while he exempts himself from all blame. And as to the Bishops, now twenty

or thirty witnesses are required, and afterwards even seventy: hence one of those

horned beasts could not be convinced, unless the whole people should rise up: so

also it was formerly. But here the Prophet shows, that however eminent are those

who are endued with power over the people, yet they are not sacred nor absolved

from all law by any peculiar privilege, since God freely judges them by his Spirit,

and reproves them by his Prophets. Lastly, if we wish to discharge our duty rightly,

especially when it consists of the office of teaching, we should avoid all respect of

persons, for those who boast that they excel others are yet subject to the censures

of God. For this reason it follows ---

Ezekiel 11:3

3. Which say, It is not near; let us build houses: this city is the caldron, and we

be the flesh.

3. Qui dicunt, non in propinquo: aedificare domos 231 ipsa est olla 232 nos autem

sumus caro.

Here the Prophet explains what might be obscure through their perverseness.

He brings forward, therefore, what the impious thought could be covered by many

fallacies. For we know that hypocrites endeavor to fix their eyes on God, and when

they scatter their own clouds before themselves, they think that he is blinded. For

this reason Isaiah says, that God also is wise, (Isaiah 31:2,) and derides their cunning,

since they think that they blind God's eyes whilst they conceal their sins with various

coverings. Since, therefore, the obstinacy of these men was so great., the Prophet

here strips off their mask; for they could be turned aside by perverse counsels to

deny that they deserved anything of the kind. But the Prophet here cuts away their

pretenses, because, in truth, their impiety was more than sufficiently evident, since

they boast that the time is not yet at hand, and, therefore, that they might build

houses at Jerusalem as in a time of ease and peace. As we saw in Jeremiah, the

231That is," Let us build." — Calvin. 232Or, "caldron." — Calvin.

EZEKIEL

time of the last destruction was approaching; everything remaining in the city had

now been destined to final ruin: and for this reason Jeremiah advised houses to be

built in Chaldea and in foreign lands, since the captives must spend a long period

there, even seventy years. (Jeremiah 29:5.) Since then the predicted time was now

drawing on, it became extreme folly in the people to oppose themselves, and to treat

God's threats as a laughing-stock, and to boast that it was a time for building. Now,

therefore, we see what the Prophet blames and condemns in the five and twenty men

who were princes of the people, namely, that they hardened the people in obstinate

wickedness, and encouraged torpor, so that the Prophet's threats were unheeded.

Since, therefore, they so stupified the people by their enticements, and took away

all sense of repentance, they also set aside all fear of God's wrath which had been

denounced against them. The Prophet condemns this depravity in their counsels.

But, in the second clause, this contempt appears more detestable when they say,

that Jerusalem is the caldron, and they are the flesh I do not doubt their allusion

to Jeremiah; for in the first chapter the pot was shown, but the fire was from the

north, (Jeremiah 1:13;) so then the Spirit wished to teach us, that the Chaldeans

would come like a fire to consume Jerusalem, as if a pot is placed on a large and

constant fire, even if it be full of water and flesh, yet its contents are consumed, and

the juice of the flesh is dried up by too long cooking. God had demonstrated this

by his servant Jeremiah: here the Jews deride and factiously elude what ought to

strike them with no light fear, unless they had been too slothful: behold, say they,

we are the flesh and Jerusalem is the caldron: So they seem to rate the Prophet

Jeremiah, as if he were inconsistent, --- ``What? do you threaten us with captivity?

and meanwhile you say that this city will be the pot and the Chaldeans the fire.

If God wishes to consume us, therefore let us remain within: thus we may build

houses.'' Now we understand how they sought some appearance of inconsistency in

the words of the Prophet: as reprobate and profane men always take up arguments

by which they may diminish and extenuate all faith in heavenly doctrine, nay, even

reduce it to nothing if they could. The Prophet, therefore, provides a remedy for

this evil, as we have seen. But before he proceeds to it, he repeats their impious

saying, that Jerusalem is a caldron, and the people flesh They turned what had been

said to a meaning directly contrary, for the Prophet said that they should burn since

the Chaldeans would be like fire' but they said --- well, we shall be scorched, but

that will be done lightly, so that we shall remain safe to a good old age. Hence

we understand how diabolical was their audacity, who were so blinded by the just

judgments of God, that they did not scruple petulantly to blame even God himself,

and to make a laughingstock of the authority of his teaching. Thus we see in another

way how faithfully Ezekiel had discharged his duty: he had been created a Prophet:

he had not to discharge his office by himself, but was an assistant to Jeremiah. And

we cannot otherwise discharge our duty to God and his Church unless we mutually

extend our hands to each other, when ministers are mutually united and one studies

to assist the other. Ezekiel now signifies this when he professes himself the ally and

assistant of Jeremiah.

PRAYER.

JOHN CALVIN

Grant, Almighty God, that as we know from thine ancient people how great our

hardness is, unless we are inclined by thy Holy Spirit, nay, totally renewed into obe-

dience to thy doctrine: that as often as we hear thy threatening, we may be seriously

frightened, and that we may desire to return to true and perfect obedience, not by

momentary but by permanent repentance, till at length we are gathered into that

happy rest, which has been obtained for us through the blood of thine only-begotten

Son. Amen.

Lecture Twenty eighth.

Ezekiel 11:4

4. Therefore prophesy against them, prophesy, O son of man.

4. Propterea prophetiza contra cos, prophetiza, fili hominis.

Yesterday we saw that the Jews scurrilously eluded the prophecies of Jeremiah,

especially when he threatened them with God's wrath. For he had said, that a vision

was offered to him, in which Jerusalem was like a pot, and the fire lighted from

the north. For a laughing-stock they said that they could rest safely within the city,

because they were not yet cooked but raw, so that if that prophecy is true, said they,

we shall not so quickly depart from the city. For God foretold that we should be the

flesh which was about to be cooked: if this city is a caldron, we ought to remain here

till we are cooked: but this has not happened. Hence what Jeremiah pronounces is

vain, that we shall be dragged into exile, because these two things disagree, viz.,

God wishing us to rest in the city, and yet dragging us into a distant region. Since

it is so, Jeremiah's prophecy is vain; thus then they deceived themselves. But God

commands another Prophet of his to rise up against them. And the repetition is

emphatic, prophesy, prophesy against them For nothing is less tolerable than that

men should petulantly spurn God's anger, which ought to inspire all with fear. For

if the mountains melt before him, (Isaiah 64:3,) if angels themselves tremble, (Job

4:18,) how comes it that the vessel of clay dares to conflict with its maker? (Isaiah

45:9.) And we see also how God grows angry against such perverseness; especially

when he denounces, by the mouth of Isaiah, that this sin would be unpardonable. I

have called you, said he, to ashes and mourning: but, on the other hand, ye have

said, Let us eat and drink, and ye have turned my threats into a laughing-stock.

For this was your proverb, to-morrow we shall die: as I live, your iniquity shall not

go unpunished. God affirms by an oath, that he would never be appeased by the

impious and profane despisers of his judgments. For this reason also he now repeats

again, prophesy, prophesy. Let us go on ---

Ezekiel 11:5

5. And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith

the LORD; Thus have ye said, O house of Israel: for I know the things that come into

your mind, every one of them.

5. Et cecidit super me Spiritus Iehovae, et dixit mihi, Die, sic dicit Iehovah, sic

dixisti domus Israel: et ascensiones spiritus vestri ego novi ipsam. 233

Here the Prophet turns the impious scurrility of the people into another sense, for

they had corrupted what Jeremiah had said. They knew what he meant by the pot

233There is a change of number. — Calvin.

EZEKIEL

and the flesh, but they thought they could avert God's wrath by their cleverness.

Here the Prophet brings forward another sense, not that of Jeremiah, nor that of the

people, but a third. In the twenty-fourth chapter he will again denounce them as

like flesh, since God will cast them into a pot to be cooked, so that even their bones

should be consumed. But here the Prophet only considers how he shall refute their

wicked saying, by which they think to catch Jeremiah in a snare, as they did not agree

sufficiently with his prophecy. What does he say, then? First, that the Spirit had fallen

upon, him, that he might gain a hearing for his prophecy; for if he had spoken from

his own mind he might be rejected with impunity; for the speakers ought to utter

God's word, and to be the organ of his Spirit. The Pope boasts this to his followers,

but the true and faithful servants of God ought to do this in reality, namely, not to

utter their own comments, but to receive from God's hands what they deliver to the

people, and thus to discharge their duty faithfully. To this end the Prophet says, that

the Spirit fell upon him. For although he had been previously endued with the gift of

prophecy, yet as often as he exercised it this grace ought, to be renewed; because

it is not sufficient for us to be imbued once with the illumination of the Holy Spirit,

unless God works in us daily. Since, therefore, he follows up his gifts in his servants

while he uses their assistance, hence it is not in vain that Ezekiel says, the Spirit

was still given to him, because this gift was necessary for every act. Afterward she

expresses more dearly what he had said, namely, that the Spirit had spoken; for it

signifies that what he shortly subjoins had been dictated to him.

Here, therefore, he admonishes the Jews that they should not foolishly promise

themselves impunity, when they despised his prophecies, since he does not speak

from himself, but only relates what the Spirit suggested and dictated. Thus have ye

spoken, O house of Israel, said he, and I have known the risings of your heart God

here precisely urges the Jews that they should not hope to obtain anything by turning

their backs; for we know how carelessly and boldly hypocrites reject all teaching,

and do not hesitate to strive with God, since they find many pretexts by which they

excuse themselves. Hence there would be no end, unless the Lord should racet

them, and with the supreme command and power of a judge, should show them that

subterfuges were vain, and make all their excuses idle, and of no moment. This then

is the Prophet's meaning when he says, that whatever rose up in their heart was

known to God But by these words he implies, that they sought in vain a theater in

the world, as if they should succeed if they proved their cause before men: he says

that it is vain, because they must come into the court of heaven, where God will be

the only Judge. Now, when our thoughts are known to God, in vain we take up with

this or that; because God will not admit our subterfuges, nor will he allow himself to

be deluded by our smartness and cunning. Now, therefore, we see what the Prophet

means by saying that God knows what sprang up in the heart of the Jews, because,

forsooth, they had never desisted from contending and quarreling by their fallacies,

so as to draw away all confidence from his prophecies. Hence we see the utility of

the doctrine, that we deceive ourselves in vain by acuteness, so as to escape by our

crooked imaginations, because God sees men's cunning, and while they desire to

be ingenious, he seizes them, and shows the vanity of what they think the greatest

JOHN CALVIN

wisdom. So let us desire to approve ourselves to God, and not esteem our deeds

and plans according to our own sense and judgment. Now it follows ---

Ezekiel 11:6-7

6. Ye have multiplied your slain in this city, and ye have filled the streets thereof

with the slain.

6. Multiplicasti interfectos vestres in urbe hac, et implevistis compita ejus intef-

fectis.

7. Therefore thus saith the Lord GOD, Your slain, whom ye have laid in the midst

of it, they are the flesh, and this city is the caldron: but I will bring you forth out of

the midst of it.

7. Propterea sic dicit Dominator Iehovah, Interfecti vestri quos posuistis in medio

ejus, ipsi erunt caro, et ipsa olla 234 et vos ejiciam e medio eius.

Now Ezekiel attacks, as it were, in close combat, the buffoons who trifled with God

by their jests, and brings forward that; sense which I have just before touched on,

and of which the prophecy of Jeremiah was full, in a different manner to that. which

they imagined. Ye, says he, have slain many; the city was full of many slaughters:

therefore the pot was full of flesh; this flesh was cooked: there is no longer any

room in the vessel. You must therefore of necessity be cast forth as froth, or as

foul flesh, for which no vessel is found for cooking it. We see, then, that the Prophet

here treats them wittily, and plays off jests in answer to them; meanwhile he strikes a

deadly wound, when he shows that they joked so petulantly to their own destruction,

and boasted that Jeremiah was their adversary. Hence he confirms the prophecy of

Jeremiah, and yet he does not interpret it, because Jeremiah had spoken properly and

clearly, when he said that they were flesh. The meaning was the same as if God were

to pronounce that he would consume them in the midst of the city. It happened as

we have formerly seen; for he scattered some of the people, and slew some with the

sword, and some with hunger. Whatever it is, the prophecy of Jeremiah will always

be found true, namely, that God had cooked the Jews with the fire of the Chaldees.

(Jeremiah 1:13.) But since they had perverted that doctrine, the Prophet does not

regard the meaning of Jeremiah, but shows that they never profited while they turned

their backs on God. Ye shall not be flesh, says he, but your slain were flesh: ye have

refilled the caldron, that is the city with the slain; now there is no room for you.

What therefore remains, but that God should cast you out as foul flesh? Neither

will he cook you, says he, nor will he consume you in a caldron, but where he has

stretched you at full length on the earth, there will he consume you. Now, therefore,

we see how great a destruction the Jews had brought upon themselves, when they

took the liberty of joking and jesting at the Prophets. Hence he says, they had filled

the city with the slain He does not mean that men had been openly put to death in

Jerusalem, but this form of speech embraces all forms of injustice; for we know that

God esteems those homicides who oppress miserable men, overturn their fortunes,

and suck innocent blood. Since, then, God esteems all violence as slaughter, he

properly says, that the city was filled with the slain The Jews might object that no

one had brought violence upon them; they could not be convicted in the sight of

234Or, "caldron." — Calvin.

EZEKIEL

men; but when their wickedness was so gross among themselves, that they did not

spare the wretched, but cruelly afflicted them, he says that the city was filled with

the slain He now adds, when the city was full of flesh there was no more place for

them, and he now shows that although Jeremiah had predicted that they should be

cooked with the fire of the Chaldeans, yet they had advanced so far in wickedness,

that they were unworthy of being cooked within the city. Hence, says he, a greater

vengeance from God awaits you, since ye proceed to provoke his anger more and

more. It follows ---

Ezekiel 11:8-11

8. Ye have feared the sword; and I will bring a sword upon you, saith the Lord

GOD.

8. Gladium timuistis, et gladium adducam super vos, dicit Dominator lehovah.

9. And I will bring you out of the midst thereof, and deliver you into the hands of

strangers, and will execute judgments among you.

9. Et ejiciam vos e medio ejus, et tradam vos in manum extraneorum, et exercebo

in vos judicia.

10. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall

know that I am the LORD.

10. Et gladio cadetis: ad terminum Israel judicabo vos, et scietis quod ego sim

Iehovah.

11. This city shall not be your caldron, neither shall ye be the flesh in the midst

thereof; but I will judge you in the border of Israel:

11. Ipsa non erit vobis in ollam: et vos non eritis 235 in medio ejus in carnem: in

termino Israel judicabo vos.

We ought to join these verses together, because the Prophet treats the same thing

in many words. First he denounces that they should perish by the sword since they

feared the sword By these words he admonishes them, that even if God should draw

them out of the city, yet Jeremiah's prophecy would prove true, since the Chaldeans

would consume them as if the pot was boiling on the fire. Lastly, he shows how

frivolous was their cavil when they said, ``if we are flesh, we shall remain in the

caldron.'' But the Prophet shows that they must not cavil like children with God,

because when he showed the caldron to his servant Jeremiah, he meant nothing

else than that the Jews should perish, since the Chaldeans would come to consume

them. But they had purposely perverted the Prophet's sense, and thought them-

selves clever and shrewd when they corrupted the heavenly doctrine. First of all the

Prophet says, ye have feared the sword, and ye shall fall by the sword: he after-

wards adds the manner: I, says he, will bring the sword upon you, which ye feared:

he says, I will draw you out from the midst of it. He declares the manner: namely,

that he will bring them into an open plain, that he may more easily slay them there.

If any should object, that this was not seething them in the city, the answer is easy:

that God did not restrict his wroth to one kind of punishment, when he thus spoke by

Jeremiah. For we know that the Prophets set before us God's judgments in various

ways, and thus use various figures. Since therefore the Prophets do not always teach

235The negative must be understood. — Calvin.

JOHN CALVIN

in the same manner, it is not surprising if, when he shortly shows that God's wrath

was near the Jews, he used that simile: ye shall fall, says he, by the sword, and in

the borders of Israel shall I judge you.

Here he clearly expresses what I lately touched upon. It was indeed God's judg-

ment, when the Jews were drawn from the city in which they thought they had a quiet

nest: for when they were violently dragged into exile, God exercised his judgments

upon them: and from the time when he deprived them of their country, then he al-

ready began to be their judge. But here he begins to treat of a severer judgment.

Although God had begun to chastise the Jews when he expelled them from the city,

yet he treated them more severely in the boundaries of Israel; because when they

came in sight of the king of Babylon, then the king saw his slain: then he himself

was rendered blind and dragged into Chaldea, and all the nobles slain. (2 Kings 25;

Jeremiah 39.) Hence we may gather that the people's blood was poured out without

discrimination. Now therefore we understand what God means when he threatens

to judge them in the borders of Israel, that is without their country. Lastly, he here

denounces a double penalty, first because God would east them out of Jerusalem in

which they delighted, and in which they said that they should dwell so long that exile

would be their first punishment: then he adds, that he was not content with exile,

but that a heavier punishment was at hand, when they should be cast out of their

country, and the land should cast; them forth as a stench which it cannot bear. I will

judge you therefore in the borders of Israel: that is, beyond the holy land: for since

one curse has already occurred in exile, still a harder and more formidable revenge

will await; you. Now he adds, ye shall know that I am Jehovah

Doubtless Ezekiel reproves the sloth which was the cause of such great contu-

macy: for they had never dared to contend so perseveringly with God, unless their

minds had been stupified; for were we to reflect that we are striving with God, horror

would immediately seize upon us; for who labors under such madness as to dare to

contend with God his maker? This torpor, therefore, Ezekiel now obliquely reproves,

when he says that the Jews would know too late that they were dealing with God.

Although therefore they sinned through ignorance, it does not follow that they were

without, excuse, for whence arose their ignorance except from being inattentive to

God? It sprang first from carelessness: then that carelessness and security produced

contempt, and contempt sprang from their depraved lust of sinning. Since therefore

they determined to give themselves up to all manner of sinning, they put away as

far as possible all teaching: nay they willingly endeavored to stupify their own con-

sciences, and thus we see that depraved desire impelled them to contempt, and

contempt begat in them security, in which at length this ignorance plunged them.

Since therefore at the time it did not come into their mind to contend with God, this

does not extenuate their fault, because, as I have said, they had stupified themselves

with determined and spontaneous wickedness.

Meanwhile, it is by no means doubtful that God always pricked them that they

might feel themselves sinners, but the Prophet here speaks of that knowledge which

is called experimental. For the impious are said to know God when, being struck by

his hand, they unwillingly acknowledge his power: because whether they will or not

EZEKIEL

they feel him to be their judge. But this knowledge does not profit them; nay even

increases their destruction. But we understand the Prophet's meaning, that the Jews

were rebellious and despised God's servants: because they pretended that they had

to do only with men, and covered themselves with darkness, lest they should behold

the light which was offered to their eyes. God pronounces that they should know

at length with whom they contended, as Zechariah says, they shall see whom they

have pierced; (Zechariah 12:10;) that is, they shall know that it is I whom they have

wounded, when they so proudly despised my servants, and abjured all confidence in

my teaching. Hence also we gather that the minds of the impious were so confused,

that seeing they did not see; for when they experience God to be their judge, they

are compelled in reality to confess that they feel his hand: yet they remain stupid,

because they do not profit, as the Prophet had just now said, --- ye feared the sword.

But they were careless, as we saw, and despised all threats. Of what kind, then,

is this fear which is remarked upon by the Prophet? that of the impious forsooth,

who while they make for themselves blandishments, and fancy that they have made

a covenant with death, as is said in Isaiah, (Isaiah 28:15; Isaiah 48:22; and Isaiah

57:21,) and promise themselves freedom from punishment, even when a scourge

is passing through the land, yet tremble and are always ill-at-ease, because they

have no peace, as it is said elsewhere. In fine, we see the impious always remaining

careless and stupid: though they are careless, yet they tremble and are tortured with

secret impiety, since the severity of God urges them on. At length he concludes,

Jerusalem should not be their caldron, but he would punish them in the border of

Israel But I have sufficiently explained this clause. It follows ---

Ezekiel 11:12

12. And ye shall know that I am the LORD: for ye have not walked in my statutes,

neither executed my judgments, but have done after the manners of the heathen

that are round about you.

12. Et cognoscentis quod ego sim Iehovah; quia in statutis meis non ambulastis,

et judicia mea non fecistis: sed secundum judicia gentium quae in circmitu vestro

sunt, fecistis.

He repeats what he had said, that they would acknowledge too late how impiously

and wickedly they had despised the prophecies: because this was to draw down

God himself from heaven; for God wishes that reverence which he exacts from us

to be given to his own word. Therefore men rage in contempt of his teaching, as

if after the manner of giants they wished to draw God down from heaven. But he

expresses the cause more clearly: because indeed they have not walked in his law

and his precepts; but have entangled themselves in the superstitions of the nations

Here we see that God could not possibly be accused of too much rigor, because he

executed a judgment so heavy and severe against the Jews. For he had given them

the law. This was the greatest ingratitude, to reject the teaching, which ought to be

familiar to them, and at the same time to add to it the impious rites of the Gentiles:

this was to prefer the devil to God himself with full deliberation. Hence God shows

that although he would treat the Jews severely, yet that his wrath was moderate

compared with their sins: because nothing was wanting to complete their impiety

JOHN CALVIN

when they so rejected his law. When therefore he says that they did not walk in

the law, he takes this principle for granted, that the law was not given in vain, but

that in it the Jews were, faithfully and clearly taught the right way, as also Moses

says, ``this is the way, walk ye in it.'' There is no doubt that Ezekiel referred to that

sentence of Moses, when he said,

that the Jews did not walk in the law, and did not perform the judgments of God.

(Deuteronomy 5:33; Isaiah 30:21.)

Since therefore God has shown the way, so that they had no excuse for wandering,

how great was their ingratitude in leaving the way and willfully casting themselves

into wanderings?

Now comparison aggravates their crime, when he says, that they preferred the

judgments and rites of the Gentiles which were around them Because they had un-

believing neighbors, God had opposed his law like a rampart to separate them from

the profane Gentiles. Since therefore they had so far approached these detestable

rites, and that too by rejecting utterly the law of God, do we not perceive that they

were worthy of severe punishment? Meanwhile let us observe, when God has borne

with us a long time, if we persist in our obstinacy, that nothing else is left but the

extinction of the light of doctrine, and that God should show himself in some other

manner. For the Prophet's discourse is like a glass, in which God represents himself.

But when we shut our eyes and throw down the glass and break it, then God shows

himself in some other manner; that is, he no longer thinks it right to show us his

face, but teaches us by his hand, and convinces us of our impious obstinacy by a

proof of his power, because we were unwilling to submit to his teaching. It follows

---

Ezekiel 11:13

13. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died.

Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD!

wilt thou make a full end of the remnant of Israel?

13. Et fuit cum prophetarem, tunc Phalatias filius Benaim mortuus est: et cecidi

super faciem meam, et clamavi voce magna, et dixi, Heus Dominator Iehovah, tu

consumptionem facies residui Israel?

It is by no means doubtful that this Phalatias died at the same time at which the

vision was offered to God's servant. We shall see at the end of the chapter that

the Prophet was always in exile; but then he seemed to himself caught up into the

temple, and seemed also to himself to behold Phalatias dead. And yet it is possible

that he died at his own home, and not in the entrance or threshold of the temple.

But we know that the vision was not limited to places. As, therefore, Ezekiel was only

by vision in the temple, so also he saw the death of Phalatias; and in this way God

began by a kind of prelude to show that the slaughter of the city was at hand. For

Phalatias was one of the chief rulers, as was said in the first verse of this chapter,

and was doubtless a man of good reputation: hence his death was a presage of

a general destruction. Hence this exclamation of the Prophet, Ah Lord God, wilt

thou utterly consume the remnant of Israel? for now only a small number out of

an immense multitude remained. Phalatias is seized, and in this way he shows that

EZEKIEL

destruction hangs over the whole people. Hence it came to pass that the Prophet

fell upon the earth astonished, and exclaimed that it was by no means agreeable to

God's promises to destroy the remnant of Israel. For some remnant ought to remain,

as we often see in other places: even in the general slaughter of the whole people,

God always gave some hope that he would not abolish his covenant. For this reason

the Prophet now exclaims.

PRAYER.

Grant, Almighty God, since we cease not to provoke thine anger every day, that at

least being admonished by the prophecies which thine ancient people did not despise

with impunity, we may be touched with a true sense of penitence, and may we so

submit ourselves to thee, that we may willingly humble and renounce ourselves; and

not only do thou mitigate the punishments which otherwise hang over us, but also

show thyself a merciful and gracious Father towards us, until at length we enjoy the

fullness of thy fatherly love in thy heavenly kingdom, through Christ our Lord. ---

Amen.

Lecture Twenty-ninth

IN the last Lecture the Prophet's complaint and lamentation on account of the

death of Phalatias, was described to us. He had heard indeed by the Spirit that

Phalatias and others like him were impious despisers of God, and corrupters of his

whole worship: yet he exclaims when he sees him dead, as if all things were lost. But

we must remember that the Prophet did not speak in his own senses. 236 He regards

also the reputation and dignity of Phalatias, for there is no doubt that he excelled

the other elders, as the greater of the people thought their own stability depended

on his counsel and prudence. Since, therefore, almost all thought Phalatias to be

the support of the city and kingdom, it is not surprising that the Prophet, according

to the common opinion, asks with wonder whether God is about to consume every

remnant of the people. And he alludes to the man's name, For {,}פלטphelet, is to

escape; whence {( }פליטיםphelitim) is the name for survivors, and those who escape

from any danger or slaughter. Since, therefore, Phalatias carried in his very name

something of this kind, viz., if there was any hope of safety for them, it resided in

his person: for this reason the Prophet asks whether God will destroy the remnant

of his people. Now it follows ---

Ezekiel 11:14-16

14. Again the word of the LORD came unto me, saying,

14. Et fuit sermo Iehovah ad me, dicendo,

15. Son of man, thy brethren, even thy brethren, the men of thy kindred, and all

the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have

said, Get you far from the LORD: unto us is this land given in possession.

15. Fili hominis, fratres tui, fratres tui, viri propinquitatis tuae, et omnis domus

Israel tota ipsa: quibus dixerunt ipsis incolae Ierusalem, Procul discedite a Iehovah,

nobis data est terra in haereditatem.

16. Therefore say, Thus saith the Lord GOD; Although I have cast them far off

among the heathen, and although I have scattered them among the countries, yet

236"Ex proprio sensu:" — in contrast to prophetic inspiration.

JOHN CALVIN

will I be to them as a little sanctuary in the countries where they shall come.

16. Propterea dic, Sic dicit Dominator Iehovah, Quia procul ejecti estis inter

gentes, et quia dispersi estis per tetras: ideo 237 ero ipsis in sanctuarium parrum 238 in terris ad quas venerunt.

Here God seems to rebuke the thoughtlessness of his servant, or rather the error

of the people, because we said that the Prophet announced not what he privately

thought, but what was commonly received. Whatever it is, God answers his com-

plaint as we saw, and shows that even if he takes away from the midst the eminent

and conspicuous, and those who seem to be the supports of a city and kingdom, yet

the Church does not perish on that account, because he has hidden reasons why he

preserves it, not in splendid and magnificent pomp, as men call it, but that its safety

may at length excite admiration. The sum of the matter is, therefore, although not

only Phalatias, but all the councillors of the king, and all the leaders of the people

should perish, yet that God can work in weakness, so that the Church shall never-

theless remain safe: and so he teaches that the remnant must not be sought in that

rank which was then conspicuous, but rather among men ordinary and despised.

Now we understand the intention of God in this answer.

He says therefore, thy brethren, thy brethren, and the men of thy relationship.

He here recalls his servant to the exiles and the captives, of whom he himself was

one, as if he would say that they were not cast out of the Church, as they were still in

some estimation. For God seemed to east them off when he banished them from the

promised land; but he now shows that they were reckoned among his sons although

disinherited from the land of Canaan. Hence he twice repeats the name of brethren,

and adds, men of thy relationship, that the Prophet might rather reckon himself

also to be among the number. Those who refer this to the three exiles, weaken

the vehemence of the passage, whilst they obtrude an inappropriate comment, and

turn away the reader from the genuine sense of the Prophet. But rather, as I lately

hinted,. God here chastises the Prophet because he perversely restricts the body

of the Church to the citizens at Jerusalem; as if he said, although the Israelites are

captives, yet do they seem to you foreigners? and so will you not leave them a place

in the Church? They are, therefore, thy brethren, thy brethren, says he, and the men

of thy relationship Hence the repetition is emphatic, and tends to this purpose, that

the Prophet may cease to measure God's grace by the safety of the city alone, as

he had done. Because one man had suddenly died, he thought that all must perish.

Meanwhile he did not perceive how he injured the miserable exiles, whom God had

so expelled from the land of Canaan, that yet some hope of pity remained, as all the

Prophets show, and as we shall soon see. This passage then is worthy of observation,

that we may learn not to estimate the state of the Church by the common opinion

of mankind. And so with respect to the splendor which too often blinds the eyes of

the simple. For it will so happen, that we think we have found the Church where

there is none, and we despair if it does not offer itself to our eyes; as we see at this

day that many are astonished by those magnificent pomps which are conspicuous

237"Therefore" — the copula ought to be resolved into the causative. — Calvin. 238Or, "of fewness." — Calvin.

EZEKIEL

in the Papacy. There the name of ``The Church'' keeps flying bravely in the face of

all: there also its marks are brought forward: the simple are attracted to the empty

spectacle: so under the name of the Church they are drawn to destruction; because

they determine that the Church is there where that splendor which deceives them is

seen. On the other hand, many who cannot discern the Church with their eyes and

point to it with the finger, accuse God of deceiving them, as if all the faithful in the

world were extinct. We must hold, therefore, that the Church is often wonderfully

preserved in its hiding --- places: for its members are not luxurious men, or such

as win the veneration of the foolish by vain ostentation; but rather ordinary men,

of no estimation in the world. We have a memorable example of this, when God

recalls his own Prophet from the chief leaders at Jerusalem, not to other leaders,

who should attract men to wonder at themselves, but to miserable exiles, whose

dispersion rendered them despicable. He shows therefore that some remnants were

left even in Chaldea.

Now it follows, to whom the inhabitants of Jerusalem said, depart, ye far from the

sanctuary of Jehovah, the land is given to us Here God inveighs against the arrogance

of the people, which remained at home quiet and careless. For he here relates the

words of the citizens of Jerusalem, because, forsooth, they preferred themselves to

the exiles, nay boasted that they were alienated from the holy people because they

had been dragged into exile, or had left the city of their own accord. As to their

saying, depart afar off, it ought not to be taken strictly in the imperative mood; but

the speech ought so to be understood, that while they depart far from the sanctuary,

the land will remain as an inheritance for us. We see, therefore, that the citizens of

Jerusalem pleased themselves, and were satisfied with their own ease, since they still

enjoyed their country, worshipped God in the temple, and the name of a kingdom

was still standing. Since therefore they so enjoyed themselves, God shows that

on the contrary they were blinded with pride, since he had not entirely cast away

his captives, although he afflicted them with temporal punishment. But this their

boasting was very foolish, in congratulating themselves on their escape from exile.

For meanwhile what was their state? In truth their king' was treated with ignominy,

and we know what happened to themselves afterwards; for they were reduced to

such straits, that mothers devoured their children, and those nourished in great,

luxury consumed their dung. Nay even before the city was besieged, what reason

was left them for boasting in themselves! but we here perceive how great was their

obstinacy in which they hardened themselves against the scourge of God. Hence

they stupidly supposed that God could not subdue them. Now what is their ferocity,

that they insult over the miserable exiles as if they were cast away far from God?

since Ezekiel and Daniel and their companions were among these exiles. We know

that Daniel's piety was so celebrated at Jerusalem, that they all acknowledged him

as the peculiar gift and ornament of his age. When, therefore, Daniel was in such

estimation for superior piety, how could they erect their crests against him --- since

they were Conscious of many crimes, profane, full of all defilements, addicted to

cruelty, fraud, and perjury, being foul in their abominations, and infamous in their

intemperance?

JOHN CALVIN

Since therefore we see that they so boldly insulted their brethren, can we wonder

that at this day the Papists also are fierce, because they retain the ordinary succes-

sion and the title of the Church, and that they say that we are cast away and cut off

from the Church, and so are unworthy of enjoying either a name or a place among

Christians? If, therefore, at this day the Papists are so hot against us, there is no

reason why their haughtiness should disturb us; but in this mirror we may learn that

it always was so. But there was another reason why the citizens of Jerusalem said

that their captives were cast far away. For it was clear that their exile was the just

penalty for their crimes; but meanwhile how did they dare separate themselves from

others, when their life was more wicked? Lastly, since God had already passed sen-

tence upon them, their condition could not be really different from theirs, concerning

whom the judge had pronounced his opinion, but they were deaf to all the Prophets'

threats, so that they despised God, and hence that boasting which treated all as

foreigners who did not remain in the land of Canaan. This passage also teaches us,

that if God at any time chastises those who profess the same religion with us, yet

there is no reason why we should entirely condemn them, as if they were desperate;

for opportunity must be given for the mercy of God. And we must diligently mark

what follows. For after the Prophet has related that the citizens of Jerusalem boasted

when they thought themselves the sole survivors, God answers on the contrary, be-

cause they were cast away far among the nations, and dispersed among the lands,

or through the lands, therefore I shall be to them as a small sanctuary

We see that God even here claims some place for sinners in the Church, against

whom he had exercised the rigor of his judgment. He says, by way of concession,

that they were cast away and dispersed, but he adds, that he was still with them

for a sanctuary; nay, because they bore their exile calmly and with equanimity, they

pronounce this to be a reason why he should pity them. For neither is their sentence

so general that God overlooked his own elect. This promise then ought not to be

extended to all the captives without discrimination, because we shall see that God

included only a few. Without doubt then, this was a peculiar promise which God

wished to be a consolation to his elect. He says, because they bore exile and dis-

persion with calmness and composure, therefore God would be a sanctuary to them

But this was a gracious approval of their modesty and subjection, because they not

only suffered exile but also dispersion, which was more severe. For if they had all

been drawn into a distant region this had been a severe trial, but still they might

have united more easily, had they not been dispersed. This second punishment was

the sadder to them, because they perceived in it the material for despair, as if they

could never be collected together again in one body.

thus their wrestling with these temptations was a sign of no little piety; and as

some of the faithful did not demonstrate their obedience at once, yet because God

knows his own, (2 Timothy 2:19,) and watches for their safety, hence he here opposes

to all their miseries that protection on which their safety was founded. Because,

therefore, they were dispersed through the lands, hence, says he, I will be to them

a small sanctuary

The third person is here used. Interpreters make {,}מעטmegnet, mean the noun

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toar, and understand it as ``a small sanctuary,'' although it may be taken for a

paucity of men, and we may, therefore, fairly translate it ``a sanctuary of security.''

Although the other sense suits the passage best, that God would be a small sanctu-

ary to the captives, so there will be an antithesis between the splendor of the visible

temple and the hidden grace of God, which so escaped the notice of the Chaldeans

that they rather trod it under foot, and even the Jews who still remained at Jerusalem

despised it. The sanctuary, therefore, which God had chosen for himself on Mount

Zion, because it deservedly attracted all eyes towards it, and the Israelites were

always gazing at it, since it revealed the majesty of God, might be called the mag-

nificent sanctuary of God: nothing of the sort was seen in the Babylonish exile: but

God says, that he was to the captives as a small or contracted sanctuary This place

answers to the 90th Psalm, where Moses says, Thou, O God, hast always been a

tabernacle to us, (Psalm 90:1,) and yet God had not always either a temple or a

tabernacle from which he entered into a covenant with the fathers. But Moses there

teaches what God afterwards represented by a visible symbol, that the fathers re-

ally thought that they truly lay hid under the shadow of God's wings, and were not

otherwise safe and sheltered unless God protected them. Moses, therefore, in the

name of the fathers, celebrates the grace of God which was continual even before

the sanctuary was built. So also in this place God says by a figure, that he was their

sanctuary, not that he had erected an altar there, but because the Israelites were

destitute of any external pledge and symbol, he reminds them that the thing itself

was not entirely taken away, since God had his wings outstretched to cherish and

defend them. This passage is also worthy of notice, lest the faithful should despond

where God has no standard erected: although he does not openly go before them

with royal ensigns to preserve them, yet they need not conclude themselves alto-

gether deserted; but they should recall to remembrance what is here said of a small

sanctuary. God, therefore, although he does not openly exhibit his influence, yet he

does not cease to preserve them by a secret power, of which in this our age we have

a very remarkable proof. The world indeed thinks us lost as often as the Church is

materially injured, and the greater part become very anxious, as if God had deserted

them. Then let this promise be remembered as a remedy, God is to the dispersed

and cast away a small sanctuary; so that although his hand is hidden, yet our safety

proves that he has worked powerfully in our weakness. We see then that this sense

is most suitable, and contains very useful doctrine. Yet the other sense will suit, that

God is ``the sanctuary of a few,'' because in that great multitude but few remain who

are really the people of God, for the greater part was ignorant of him; since then God

does not regard that multitude of the impious which was already within the Church,

but only here directs his discourse towards his own elect, it is not surprising that he

asserts them to be but few in number. Now it follows ---

Ezekiel 11:17

17. Therefore say, Thus saith the Lord GOD, I will even gather you from among

the people, and assemble you out of the countries where ye have been scattered,

and I will give you the land of Israel.

17. Propterea dices, Sic dicit Dominator Iehovah, congregabo vos e populis, et

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colligam vos et terris, ad quas expulsi estis, et dabo vobis terrain Israel.

Now God expresses the effect of his grace. In the last verse he had said that

he would be a sanctuary. I have reminded you that these words ought not to be

understood of a visible place in which God was worshipped, but of that hidden in-

fluence by which he cherishes his people. But if the exile had been perpetual, that

promise might seem vain. Why then did God protect his people in exile, if he wished

them to be consumed there? because otherwise his covenant would have been in

vain. Therefore lest any one should object that God deceives his faithful ones, when

he pronounces that he would be their sanctuary, he now points out its result, viz.,

that he would restore them to their country. Therefore, says he, I will collect you

from the people, and gather you from the nations to which ye have been, driven,

and I will give you the land of Israel Since therefore a return to their country was a

certain pledge of God's love, hence he announces that they should at length return

On the whole the restitution of the Church is promised, which should confirm God's

covenant. In it had been said to Abraham, I will give this land to thee and to thy seed

for ever. (Genesis 13:15; and Genesis 17:8.) God, therefore, to show his covenant

still remaining entire and secure, which he had interrupted for a short time, here

speaks concerning this restoration. And as to the Prophet so often inculcating the

name of God, and relating his orders in God's name, and directing his discourse to

the captives, this tends to confirm his message, because in such a desperate state

of things it was difficult to wait patiently for what the Prophet taught, viz., that a time

would come when God would collect them again, and recall them home. Hence the

faithful were admonished that they must consider God's power, and put their trust

in this prophecy. It follows ---

Ezekiel 11:18

18. And they shall come thither, and they shall take away all the detestable things

thereof and all the abominations thereof from thence.

18. Et venient illuc, et tollent omnia idola ejus, et omnes abominationes ejus ex

ea.

Here he adds something more important --- that when the Israelites had returned

to their country they would be sincere worshippers of God, and not only offer sac-

rifices in the temple, but purge the land of all its pollutions. Here also the Prophet

admonishes them how great and detestable was the impiety of the ten tribes, be-

cause they had contaminated the land with idols. He does not here allude to the idols

of the Gentiles, but rather reproves the Israelites because they had contaminated

with their defilements the land which had been dedicated to God. Hence the Prophet

exhorted his countrymen to repentance, when he shows that they were not cast out

of the land before it was polluted; and therefore that they were justly punished for

their sacrilege. This is one point. Afterwards we must remark, that we then truly

and purely enjoy God's blessings, when we direct their use to that end which is here

set before us, namely, pure and proper worship. Nothing more frequently meets us

than this teaching --- that we have been redeemed by God that we may celebrate his

glory; that the Church was planted that in it he may be glorified, and we may make

known his attributes. Hence let us learn that God's benefits then issue in our safety,

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and are testimonies of his paternal favor when they excite us to worship him. Thirdly,

we must remark, that we do not rightly discharge our duty towards God, unless when

we purge his worship from all stain and defilement. Many so worship God, that they

corrupt with vicious mixtures whatever obedience they seem to render. And to this

day even, those who seem to themselves very wise, are shamefully divided between

God and the devil, as if they could satisfy God with half their allegiance. Hence let us

learn from this passage, that God abhors such deceivers; for when he says that the

Israelites after their return should be devoted to piety, he indicates it by this mark

--- that they shall take away all their abominations, and all their idols from the land

It afterwards follows ---

Ezekiel 11:19-20

19. And I will give them one heart, and I will put a new spirit within you; and I will

take the stony heart out of their flesh, and will give them an heart of flesh:

19. Et dabo illis cor unum, et spiritum novurn ponam in visceribus eorum, et

tollam cor lapideum e carne ipsorum, et dabo ipsis cor carneum.

20. That they may walk in my statutes, and keep mine ordinances, and do them:

and they shall be my people, and I will be their God.

20. Ut in statutis meis ambulent, et jndicia mea custodiant, et faciant ea: et erunt

mihi in populum, et ego ero ipsis in Deum.

As God had already spoken concerning the piety of the Israelites, he shows that

they could not forsake their sins until they were renewed, and so born again by his

Spirit. Therefore he seemed in the last verse to praise the Israelites; but because

men too eagerly claim as their own what has been given them from above, now God

claims to himself glow of their virtues, of which he had formerly spoken. Their zeal

in purging the land of all abominations was worthy of praise; hence the survivors of

the people of Israel are deservedly celebrated, because they were impelled by the

fervor of zeal to free the worship of God from all corruptions; but lest they should

boast, that they had done it in their own strength, and from the impulse of their own

hearts, God now modifies his former assertions, and shows that such pursuit of piety

would exist among the Israelites, after he had regenerated them by his Spirit. And

this plea alone may suffice to refute the Papists, as often as they seize upon such

passages from the Scriptures, where God either exacts something from his people,

or proclaims their virtues. David does this; hence he does it of his own free will: God

requires this; hence it is in the will of men that they are equal to the performance of

all things. Thus they trifle. But we see that the Prophet unites two things together,

namely, the faithful elect of God strenuously attending to their duty, and intent on

promoting his glory, even with ardor in the pursuit of his worship; and yet they were

nothing by themselves. Hence it is added immediately afterwards --- I will give them

one heart, and will put a new spirit in their breasts But we must defer the rest to the

next lecture.

PRAYER.

Grant, O Almighty God, that we may learn to cast our eyes upon the state of thine

ancient Church, since at the present day the sorrowful and manifest dispersion of thy

Church seems to threaten its complete destruction: Grant also, that we may look

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upon those promises which are common to us also, that we may wait till thy Church

emerges again from the darkness of death. Meanwhile, may we be content with thy

help, however weak as to outward appearance, till at length it shall appear that our

patience was not delusive, when we enjoy the reward of our faith and patience in

thy heavenly kingdom, through Jesus Christ our Lord. --- Amen.

Lecture Thirtieth.

In the last lecture, after Ezekiel had announced the conversion of the people, at

the same time he taught that the singular gift of repentance would be bestowed:

because when any one has turned aside from the right way, unless God extends his

hand, he will plunge himself even into the deep abyss. Hence after a man has once

left God, he cannot return to him by himself. We then touched shortly on this doc-

trine: now a fuller explanation must be added. As soon as we consider the Prophet's

words, we shall at once understand the matter. God promises to give the people one

heart Some explain this of mutual consent, but it does not suit in my opinion. In the

third chapter of Zephaniah, at verse 9, (Zephaniah 3:9) ``one shoulder'' is taken in

this sense. For when the Prophet says, that God would make all call upon him purely

and worship with one shoulder, he seems to mean that all should be unanimous, and

that each would excite, his neighbor. But in this place one heart is rather opposed

to a divided one; for the Israelites were distracted after vague errors. They ought

to listen to God's precepts, and subject themselves to his law: thus they had been

content with him alone, and had addicted themselves entirely to true piety. But their

heart was distracted: as when a woman does not preserve her fidelity to her hus-

band, but is led away by her lusts, nothing is at rest in her. So also when the people

revolted from the law of God, it was like a wandering harlot. We see, therefore, that

the hearts of all the impious were divided and distracted, and that nothing in them

was simple or sincere. Now God promises that he would take care that the people

were not drawn aside after their superstitions, but remained in pure and simple obe-

dience to the law. If any one objects, that the faithful endure a perpetual contest

with the lusts of the flesh, and hence their heart is divided, the answer is easy, that

one heart is understood in the sense of regeneration. For although the faithful feel

a great contest within them, and their heart is by no means whole, since it is ag-

itated by many temptations, yet as in the meantime they seriously aspire to God,

their heart is said to be entire, because it is not double or feigned. We understand

then what the Prophet means, and at chapter 36, (Jeremiah 36) where he repeats

the same sentiment, for one heart he puts a new spirit, as also he says a little after-

wards, I will put a new spirit in their bowels, or inward parts. As by the word heart he

means affections, so also by the spirit he signifies the mind itself and all its thoughts.

the spirit of a man is often taken for the whole soul, and then it comprehends also

all the affections. But where the two are joined together, as the heart and spirit,

the heart is called the seat of all the affections, it is in truth the very will of man,

while the spirit is the faculty of intelligence. For we know that there are two special

endowments of the mind: the first is its power of reasoning, and the next its being

endued with judgment and choice: afterwards we shall say how men have the fac-

ulty of choosing and yet want free will. But this principle must be held, that the soul

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of man excels first in intelligence or reason, then in judgment, on which choice and

will depend. We see, therefore, that by these words the Prophet testifies that men

have need of a complete renovation that they may return into the way from which

they once began to wander.

Afterwards he adds, I will take away the heart of stone, or the stony heart, from

their flesh, and will give them a heart of flesh. The word flesh is here received in

a different sense; for the Prophet alludes to the heart, which we know to be part of

the human body, when he says, I will take away the heart of stone from their flesh.

When God regenerates his elect, he does not change either their flesh, or skin, or

blood; the spiritual and interior grace has no relation to their body: but the Prophet

speaks rather grossly, that he may conform his discourse to the state of a rude and

gross people. For flesh in the former clause meant the same as body: but at the end

of the 'verse a fleshy heart is put for a flexible heart: an opposition also must. be

marked between the flesh and a stone: a stone by its own hardness repels even the

strongest blows of the hammers, and nothing can be inscribed on it; but the fleshy

heart by its softness admits whatever is inscribed or engraven on it. The Prophet

speaks grossly, as I have said, yet the sense is by no means ambiguous: namely,

since the Israelites were full of obstinacy, God afterwards changed their heart, so that

they became flexible and obedient that is, by correcting their hardness he rendered

their heart soft.

He adds afterwards, that they may walk in my statutes, and keep my judgments,

and do them, and they shall be my people, and I will be their God Now the Prophet

more clearly expresses how God would give his elect hearts of flesh instead of those

of stone, when he regenerates them by his Spirit, and when he forms them to obey

his law, so that they may willingly observe his commands, and efficiently accomplish

what he causes them to will. Now let us consider more attentively the whole matter

of which the Prophet treats. When God speaks of a stony heart, he doubtless con-

demns all mortals of obstinacy. For the Prophet is not here treating of a few whose

nature differs from others, but as in a glass he puts the Israelites before us, that we

know what our condition is, when being deserted by God we follow our natural in-

clinations. We collect, therefore, from this place, that all have a heart of stone, that

is, that all are so corrupt that they cannot bear to obey God, since they are entirely

carried away to obstinacy. Meanwhile it is certain that this fault is adventitious: for

when God created man he did not bestow upon him a heart of stone, and as long

as Adam stood sinless, doubtless his will was upright and well disposed, and it was

also inclined to obedience to God. When therefore we say that our heart is of stone,

this takes its origin from the fall of Adam, and from the corruption of our nature; for

if Adam had been created with a hard and obstinate heart, that would have been a

reproach to God. But as we have said, the will of Adam was upright from the be-

ginning, and flexible to follow the righteousness of God; but when Adam corrupted

himself, we perished with him. Hence, therefore, the stony heart, because we have

put off that integrity of nature which God had conferred upon us at the beginning.

For whatever Adam lost we also lost by the fall: because he was not created for his

own self alone, but in his person God showed what would be the condition of the

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human race. Hence after he had been spoiled of the excellent gifts by which he was

adorned, all his posterity were reduced to the same want and misery. Hence our

heart is stony; but through original depravity, because we ought to attribute this to

our father Adam, and not to throw the fault of our sin and corruption on God. Fi-

nally, we see what the beginning of regeneration is, namely, when God takes away

that depravity by which we are bound down. But two parts of regeneration must be

marked, of which also the Prophet treats.

God pronounces that he gives to his elect one heart and new spirit It follows,

therefore, that the whole soul is vitiated, from reason even to the affections. The

sophists in the Papacy confess that man's soul is vitiated, but only in part. They are

also compelled to subscribe to the ancients, that Adam lost supernatural gifts, and

that natural ones were corrupted, but afterwards they involve the light in darkness,

and feign that some part of the reason remains sound and entire, then that the will is

vitiated only in part: hence it is a common saying of theirs, that man's free will was

wounded and injured, but that it did not perish. Now they define free will, the free

faculty of choice, which is joined with reason and also depends upon it. For the will by

itself, without the judgment, does not contain full and solid liberty, but when reason

governs and holds the chief power in the soul of man, then the will obeys and forms

itself after the prescribed rule: that is free will. The Papists do not deny that free will

is injured and wounded, but as I have already said, they hold back something, as if

men were partly right by their own proper motion, and some inclination or flexible

motion of the will remained as well towards good as evil. Thus indeed they prate

in the schools: but we see what the Holy Spirit pronounces. For if there is need of

a new spirit and a new heart, it follows that the soul of man is not only injured in

each part, but so corrupt that its depravity may be called death and destruction, as

far as rectitude is concerned. But here a question is objected, whether men differ

at all from brute beasts? But experience proves that men are endued with some

reason. I answer, as it is said in the first chapter of John, (John 1:5,) that light shines

in darkness; that is, that some sparks of intelligence remain, but so far from leading

any man into the way, they do not enable him to see it. Hence whatever reason and

intelligence there is in us, it does not bring us into the path of obedience to God, and

much less leads by continual perseverance to the goal.

What then? These very sparks shine in the darkness to render men without

excuse. Behold, therefore, how far man's reason prevails, that he may feel self-

convinced that no pretext for ignorance or error remains to him. Therefore man's

intelligence is altogether useless towards guiding his life aright. Perverseness more

clearly appears in his heart. For man's will boils over to obstinacy, and when anything

right and what God approves is put before us, our affections immediately become

restive and ferocious; like a refractory horse when he feels the spur leaps up and

strikes his rider, so our will betrays its obstinacy when it admits nothing but what

reason and a sound intelligence dictates. I have already taught that man's reason

is blind, but that blindness is not so perspicuous in us, because, as I have said, God

has left in us some light, that no excuse for error should remain. It is not surprising,

then, if God here promises that he would give a new heart, because if we examine all

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the affections of men, we shall find them hostile to God. For that passage of St. Paul

(Romans 8:9) is true, that all the thoughts of the flesh are hostile to God. Doubtless

he here takes the flesh after his own manner, namely, as signifying' the whole man

as he is by nature and is born into the world. Since, therefore, all our affections are

hostile and repugnant to God, we see how foolishly the schoolmen trifle, who feign

that the will is injured, and so this weakness is to them in the place of death. Paul

says that he was sold under sin, that is, as far as he was one of the sons of Adam:

The law, he says, works in us sin, (Romans 7:14,) I am sold and enslaved to sin. But

what do they say? That sin indeed reigns in us, but only in part, for there is some

integrity which resists it. How far they differ from St. Paul! But this passage also

with sufficient clearness refutes comments of this kind, where God pronounces that

newness of heart and spirit is his own free gift Therefore Scripture uses the name of

creation elsewhere, which is worthy of notice. For as often as the Papists boast that

they have even the least particle of rectitude, they reckon themselves creators: since

when Paul says that we are born again by God's Spirit, he calls us {τὸ} {ποίημα},

his fashioning or workmanship, and explains that we are created unto good works.

(Ephesians 2:10.) To the same purpose is the language of the Psalm, (Psalm 100:3,)

he made us, not we ourselves. For he is not treating here of that first creation by

which we became men, but of that special grace by which we are born again by the

Spirit of God. If therefore regeneration is a creation of man, whoever arrogates to

himself even the least share in the matter, seizes so much from God, as if he were

his own creator, which is detestable to be heard of. And yet this is easily elicited

from the common teaching of Scripture.

Now it follows, that they shall walk in my statutes, and keep my precepts and

do them Here the Prophet removes other doubts, by which Satan has endeavored

to obscure the grace of God, because he could not entirely destroy it. We have

already seen that the Papists do not entirely take away the grace of God; for they are

compelled to confess that man can do nothing except he is assisted by God's grace:

that free will lies without vigor and efficacy until it revives by the assistance of grace.

Hence they have that in common with us, that man, as he is corrupt, cannot even

move a finger so as to discharge any duty towards God. But here they err in two ways,

because, as I have already said, they feign that some-right motion remains in man's

will, besides that there is sound reason in the mind; and they afterwards add that the

grace of the Holy Spirit is not efficacious without the concurrence or co-operation of

our free will. And here their gross impiety is detected. Hence they confess that we

are regenerated by the Spirit of God, because we should otherwise be useless to think

anything aright, namely, because weakness hinders us from willing efficaciously.

But, on the contrary, they imagine God's grace to be mutilated, but how? because

God's grace stirs us up towards ourselves, so that we become able to wish well, and

also to follow out and perfect what we have willed.

We see, therefore, that when they treat of the grace of the Holy Spirit, they leave

man suspended in the midst. How far then does the Spirit of God work within us?

They say, that we may be able to will rightly and to act rightly. Hence nothing else

is given us by the Holy Spirit but the ability: but it is ours to co-operate, and to

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strengthen and to establish what otherwise would be of no avail. For what advantage

is there in the ability without the addition of the upright will? Our condemnation

would only be increased. But here is their ridiculous ignorance, for how could any

one stand even for a single moment, if God conferred on us only the ability. Adam had

that ability in his first creation, and. then he was as yet perfect, but we are depraved;

so that as far as the remains of the flesh abide in us which we carry about in this

life, we must strive with great difficulties. If therefore Adam by and bye fell, although

endued with rectitude of nature and with the faculty of willing and of acting uprightly,

what will become of us? for we have need not only of Adam's uprightness, and of

his faculty of both willing and acting uprightly, but we have need of unconquered

fortitude, that we may not yield to temptations, but be superior to the devil, and

subdue all depraved and vicious affections of the flesh, and persevere unto the end

in this wrestling or warfare. We see, therefore, how childishly they trifle who ascribe

nothing else to the grace of the Holy Spirit unless the gift of ability. And Augustine

expounds this wisely, and treats it at sufficient length in his book ``Concerning the

gift of perseverance, and the predestination of the saints;'' for he compares us with

the first Adam, and shows that God's grace would not be efficacious, except in the

case of a single individual, unless he granted us more than the ability. But what

need have we of human testimonies, when the Holy Spirit clearly pronounces by the

mouth of his Prophet what we here read? Ezekiel does not say: I will give them a. new

spirit or a new heart, that they may walk and be endued with that moderate faculty:

what then? that they may walk in my precepts, that they may keep my statutes,

and perform, my commands We see therefore that regeneration extends so far that

the effect follows, as also Paul teaches: Complete, says he, your salvation with fear

and trembling, (Philippians 2:12;) here he exhorts the faithful to the attempt. And

truly God does not wish us to be like stones. Let us strive therefore and stretch all

our nerves, and do our utmost towards acting uprightly: but Paul advises that to

be done with fear and trembling; that is, by casting away all confidence in one's

own strength, because if we are intoxicated with that diabolical pretense that we

are fellow-workers with God, and that his grace is assisted by the motion of our free

will, we shall break down, and at length God will show how great our blindness was.

Paul gives the reason, because, says he, it is God who works both to will and to

accomplish. (Philippians 2:13.) He does not say there that it is God who works the

ability, and who excites in us the power of willing, but he says that God is the author

of that upright will, and then he adds also the effect; because it is not sufficient to

will unless we are able to execute. As to the word ``power,'' Paul does not use it, for

it would occasion dispute, but he says that God works in all of us to accomplish.

If any one object, that men naturally will and act naturally by their own proper

judgment and motion, I answer, that the will is naturally implanted in man, whence

this faculty belongs equally to the elect and the reprobate. All therefore will, but

through Adam's fall it happens that our will is depraved and rebellious against God:

will, I say, remains in us, but it is enslaved and bound by sin. Whence then comes

an upright will? Even from regeneration by the Spirit. Hence the Spirit does not

confer on us the faculty of willing: for it is inherent to us from our birth, that is, it

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is hereditary, and a part of the creation which could not be blotted out by Adam's

fall; but when the will is in us, God gives us to will rightly, and this is his work.

Besides, when it is said that he gives us the power of willing, this is not understood

generally, because it ought not to be extended to the bad as well as to the good;

but when Paul is treating of the salvation of men, he deservedly assigns to God our

willing uprightly. We now understand what the Prophet's words signify, and it seems

that he denotes perseverance when he says, that they may walk in my precepts, and

keep my judgments and do them. the whole matter had been explained in one word,

that they may walk in my statutes: but because men always sinfully consider how

they may lessen the grace of God, and by sacrilegious boldness endeavor to draw to

themselves what belongs to him; therefore that. the Prophet may better exclude all

pride, he says that we must attribute to God the walking in his precepts, preserving

his statutes, and obeying his whole law. Hence let us leave entirely his own praise to

God, and thus acknowledge that in our good works nothing is our own; and especially

in perseverance, let us reckon it God's singular gift: and this is surely necessary, if

we consider how very weak we are, and with how many and what violent attacks

Satan continually urges us. First of all, we may easily fall every moment, unless God

sustain us: and then the thrusts of Satan by far exceed our strength. If therefore we

consider our condition without the grace of God, we shall confess that in our good

works the only part which is ours is the fault, as also Augustine wisely makes this

exception: for it is sufficiently known that no work is so praiseworthy as not to be

sprinkled with some fault. Neither do the duties which we discharge proceed from a

perfect love of God, but we have always to wrestle that we may obey him. We seem

then to contaminate our deeds by this defect. There is then in our good works that

very thing which vitiates them, so that they are deservedly rejected before God. But

when we treat of uprightness and praise, we must learn to leave to God what is his

own, lest we wish to be partakers in sacrilege.

Now it follows, and they shall be my people, and I will be their God Under these

words the Prophet doubtless includes that gratuitous pardon by which God recon-

ciles sinners to himself. And truly, it would not be sufficient for us to be renewed in

obedience to God's righteousness unless his paternal indulgence, by which he par-

dons our infirmities, is added. This is expressed more clearly by Jeremiah, (Jeremiah

31:33,) and by our Prophet, (Jeremiah 36:25-27,) but it is the mark of a Scripture

phrase. For as often as God promises the sons of Abraham that they should be his

people, that promise has no other foundation than in his gratuitous covenant which

contains the forgiveness of sins. Hence it is as if the Prophet had added, that God

would expiate all the faults of his people. For our safety is contained in these two

members, that God follows us with his paternal favor, while he bears with us, and

does not call us up for judgment, but buries our sins, as is said in Psalm 32:1, 2,

Blessed is the man to whom God does not impute his iniquities.

It follows, on the other side, that all are wretched and accursed to whom he does

impute them. If any one object, that we have no need of pardon when we do not

sin, the answer is easy, that the faithful are never so regenerated as to fulfill the law

of God. They aspire to keep his commands, and that too with a serious and sincere

JOHN CALVIN

affection; but because some defects always remain, therefore they are guilty, and

their guilt cannot be blotted out otherwise than by expiation when God pardons them.

But we know that there were under the law rites prescribed for expiating their sins:

this was the meaning of sprinkling by water and the pouring out of blood; but we

know that these ceremonies were of no value in themselves, except as far as they

directed the people's faith to Christ. Hence, whenever our salvation is; treated of,

let these two things be remembered, that we cannot be reckoned God's sons unless

he freely expiate our sins, and thus reconcile himself to us: and then not unless

he also rule us by his Spirit. Now we must hold, that what God hath joined man

ought not to separate. Those, therefore, who through relying on the indulgence of

God permit themselves to give way to sin, rend his covenant and impiously sever

it. Why so? because God has joined these two things together, viz., that he will be

propitious to his sons, and will also renew their hearts, Hence those who lay hold

of only one member of the sentence, namely, the pardon, because God bears with

them, and omit the other, are as false and sacrilegious as if they abolished half of

God's covenant. Therefore we must hold what I have said, namely, that under these

words reconciliation is pointed out, by which it happens that God does not impute

their sins to his own. Lastly, let us remark that the whole perfection of our salvation

has been placed in this, if God reckons us among his people. As it is said in Psalm

33:12,

``Happy is the people to whom Jehovah is their God.''

There solid happiness is described, namely, when God deems any people worthy

of this honor of belonging peculiarly to himself. Only let him be propitious to us, and

then we shall not be anxious, because our salvation is secure. It follows ---

Ezekiel 11:21

21. But as for them whose heart walketh after the heart of their detestable things

and their abominations, I will recompense their way upon their own heads, saith the

Lord GOD.

21. Et quorum cor pergit 239 ad cor abominationurn 240 et spurcitiarum ipserum,

viam corum in caput ipsorum rependam, dicit Dominator Iehovah.

The phrase which the Prophet uses is indeed harsh: he says, their heart goes

after heart, so that some interpret this of imitation: namely, since God promises that

he will be an avenger if any of the people conduct themselves after bad examples

and unite in alliance with the wicked, just as if they glued together their hearts and

affections, but that is harsh. The repetition is therefore superfluous, and the Prophet

means nothing else than that God will be avenged if the Israelites follow their own

heart, so as to walk in their own foulness and abominations. First of all we must

understand the reason why the Prophet uses this sentiment. God had liberally poured

out the treasures of his mercy, but since, hypocrites have always been mixed with

the good, at the same time that they confidently boast themselves members of the

Church, and use the name of God with great audacity; so that the Prophet uses

this threat that they may not think all the promises which we hear of to belong

239Or, "walks." — Calvin. 240"Foulness." — Calvin.

EZEKIEL

to themselves promiscuously. For there were always many reprobate among the

elect people, because not all who sprang from father Abraham were true Israelites.

(Romans 9:6, 7.)

Since therefore it was so, the Prophet properly shows here that what he had pre-

viously promised was peculiar to God's elect, and to the true and lawful members of

the Church, but not to the spurious, nor to the degenerate, nor to those who are un-

regenerated by the true and incorruptible seed. This is the Prophet's intention. But

lest there might seem to be too much rigor when God, as it were, armed comes down

into the midst to destroy all who do not repent, the Prophet here declares their crime

--- namely, because their heart walks after their heart, that is, thine heart draws it-

self, and so the word heart is twice repeated. It is indeed a superfluous repetition

but emphatic, when he says, that the heart of those who so pertinaciously adhere

to their own superstitions is then impelled by its own self to new motions, so that by

its continual tenor it goes always towards superstitions. Hence I will be an avenger,

says God. Hence as often as God proposes to us testimonies of his favor, let each

descend into himself and examine all his affections. But when any one lays hold of

his own vices let him not please himself in them, but rather groan over them, and

strive to renounce his own affections that he may follow God: neither let him harden

himself in obstinacy, so that his heart may not proceed and rush continually towards

evil, as is here said.

PRAYER.

Grant, Almighty God, since we have utterly perished in our father Adam, and there

remains in us no single part which is not corrupt, whilst we carry material for wrath,

and cursing, and death, as well in the soul as in the body, that being regenerated by

the Spirit, we may more and more withdraw ourselves from our own will and our own

spirit, and so submit ourselves to thee, that thy Spirit may truly reign within us: And

afterwards, grant that we may not be ungrateful, but considering how inestimable is

this benefit, may we dedicate our whole life and apply ourselves to glorify thy name,

in Jesus Christ our Lord. --- Amen.

Lecture Thirty First,

Ezekiel 11:22-23

22. Then did the cherubims lift up their wings, and the wheels beside them; and

the glory of the God of Israel was over them above.

22. Et sustulerunt cherubim alas suas, et rotae e regione ipsorum: et gloria Dei

Israel super ipsos sursum.

23. And the glory of the LORD went up from the midst of the city, and stood upon

the mountain which is on the east side of the city.

23. Et ascendit gloria Iehovae e medio urbis, et stetit super montem qui est ab

oriente urbis.

Here Ezekiel repeats what we saw before, namely, that God as he had chosen

Mount Zion had at length rejected it, because that place had been polluted by the

many wickednesses of the people. The Jews fancied that God was, as it were, held

captive among them, and in this confidence they gave themselves up to licentious-

ness. Hence the Prophet shows them that God was not so bound to them as not to

JOHN CALVIN

go wherever he pleased, and what is more, he announces that he has migrated, and

that the temple is deprived of his glory. This indeed was almost incredible. For since

God had pro-raised to dwell there perpetually, (Psalm 132:14,) his faithful ones could

scarcely suppose that he would neglect his promise, and desert the temple which

he had chosen. But this interruption does not interfere with his promise, which was

always true and firm. God, therefore, did not entirely desert Mount Zion, because

the opposite promise concerning his return must be kept. Since then the exile was

temporary, and the temple was to be restored after seventy years, these points may

be reconciled: namely, that God departed from it and yet the place remained sa-

cred, so that after the lapse of that time which God had previously determined, his

worship should be restored again in the temple and on Mount Zion. But he says, that

God had visibly gone out of the city and the cherubim also: that is, that God was

borne above the wings of the cherubim, as also the scripture elsewhere says: and

he does this, because the Jews were governed by external symbols, and when the

ark of the covenant was shut up in the sanctuary, no one could be persuaded that

God could be torn away from it. With this view the Prophet says, The cherubim had

flown away elsewhere, and that at the same time God was carried upon their wings

Now he adds ---

Ezekiel 11:24

24. Afterwards the spirit took me up, and brought me in a vision by the Spirit of

God into Chaldea, to them of the captivity. So the vision that I had seen went up

from me.

24. Et Spiritus sustulit me, et reduxit me in Chaldaeam ad captivitatem, in visione,

in Spiritu Dei. Et ascendit desuper me 241 visio quam videram.

Let us add also the next verse ---

Ezekiel 11:25

25. Then I spake unto them of the captivity all the things that the LORD had

shewed me.

25. Et locutus sum captivitati cunctos sermones Iehovae, quos mihi ostenderat. 242

The Prophet here confirms what he had said at the beginning, viz., that this vision

was divinely presented and was not an empty and deceptive specter. This prophecy

was difficult of belief, so that all doubt ought to be removed, lest any one should

object that God was not the author of the vision. He says, therefore, that he was

raised up by the Spirit of God and brought into Chaldea. We have already asserted,

that the Prophet did not change his place, though I am unwilling to contend for this, if

any one think otherwise. But still it appears to me, that when the Prophet remained in

exile he saw Jerusalem and the other places about which he discourses, not humanly

but by a prophetic spirit. As then he had been carried to Jerusalem by the Spirit, so

was he brought back into exile. But Spirit is here opposed to nature, since we know

that our prospect is limited within a definite space. Now if the least obstacle occur

our sight will not pass over five or six paces. But when God's Spirit illuminates us, a

241That is, "left me." — Calvin. 242"Which he had made me see." — Calvin

EZEKIEL

new faculty begins to flourish in us, which is by no means to be estimated naturally.

We now see in what sense Ezekiel says, that he was brought back into Chaldea by

the Spirit of God, because he was in truth like a man in an ecstasy. For he had

been carried out of himself, but now he is left in his ordinary state. And this is the

meaning of these words, in a vision in the Spirit of God For a vision is opposed to a

reality. For if the Prophet had been brought back by a vision, it follows that he had

not really been at Jerusalem so as to be brought back into Chaldea. Now he meets

the question which may be moved, viz.: ``What was the efficacy of the vision?'' For

the Prophet recalls us to the power of the Spirit which we must not measure by our

rule. Since, therefore, the operation of the Spirit is incomprehensible, we need not

wonder that the Prophet was carried to Jerusalem in a vision, and afterwards brought

back into captivity. He adds that the vision departed from him, by which words he

commends his own doctrine, and extols it beyond all mortal speeches, because he

separates between what was human in himself and what was divine when he says,

the vision departed from me. Hence the Prophet wishes himself to be considered

as twofold: that is, as a private man, and but one of many, for in this capacity he

had no authority as if he was to be heard in God's stead. But when the Spirit acted

upon him, he wished to withdraw himself from the number of men, because he did

not speak of himself, nor treat of anything human, or in a human manner, but the

Spirit of God so flourished in him that he uttered nothing but what was celestial and

divine.

Afterwards he says, that he spoke all those words to the captives, or exiles. This

passage seems superfluous. For to what purpose had the Prophet been taught con-

cerning the destruction of the city, the overthrow of the kingdom, and the ruin of the

temple, unless to induce the Jews who still remained in the country to desist from

their superstition? But we must remember that the Prophet had a hard contest with

those exiles among whom he dwelt, as will more clearly appear in the next chap-

ter. For as the Jews boasted that they remained safe, and laughed at the captives

who had suffered themselves to be drawn away into a distant land, so the exiles

were weary of their miseries. For their condition was very sorrowful when they saw

themselves exposed to every reproach, and treated by the Chaldeans servilely and

insultingly. Since, then, this was their condition, they roared among themselves and

were indignant, since they had to bear the manners of the Prophets, and especially

Jeremiah. Since, therefore, the captives repented of their lot, it was needful for the

Prophet to restrain their contumely. And this is the meaning of the words that he

related the words of Jehovah to the captives. Nor was this admonition less needful

for the exiles, than for the Jews who as yet remained safe in the city. He says, the

words which God caused him to see, improperly, but very appositely to the sense;

for not only had God spoken, but he had placed the thing itself before the eyes of

the Prophet. Hence we see why he says, that words had been shown to him that

he might behold them I have already said that this language is improper for words,

because it applies to the sight, for eyes do not receive words, but cars. But here the

Prophet signifies that it was not the naked and simple word of God, but clothed in

an external symbol. Augustine says that a sacrament is a word made visible, and

JOHN CALVIN

he speaks correctly; because in baptism God addresses our eyes, when he brings

forward water as a symbol of our ablution and regeneration. In the Supper also he

directs his speech to our eyes, since Christ shows his flesh to us as truly food, and

his blood as truly drink, when bread and wine are set before us. For this reason also

the Prophet now says, that he saw the word of God, because it was clothed in out-

ward symbols. For God appeared to his Prophet, as I have said, and showed him the

temple, and there erected a theater, as it were, in which he beheld the whole state

of the city Jerusalem. 243 Let us go on ---

243See Augustine's Homily on John, 89, bk. 19, com. Faust. Calvin, as well as other Commentators, often felt great diﬀiculty in separating the human element from the divine, while interpreting the Prophets. He has expressed it feelingly while interpreting this last verse of the eleventh chapter. It is confessedly most diﬀicult to draw the line rigidly between the direct agency of God and the subservient instrumentality of man. The spiritual teaching delivered by the Prophets evidently needed some visible and tangible means of conveyance to the outward senses of the recipients; but who shall mark off any palpable boundary between spirit and grace — the mind of God, and the regenerated mind of the Prophet? If there are no harsh transitions and sudden breaks in the natural world, so in the spiritual and moral, the limits between the essentially divine and the clearly human are at present untraceable by mortal vision. As the revelations to Ezekiel were progressive, differing in immediate character and object, so together with them something extrinsic was needed, to become a suitable vehicle for the majesty and purity of the truth conveyed. Neither the Prophet nor his countrymen could bear the naked effulgence of the divine messages; they were too luminous and dazzling for their sin-burdened souls, and thus they needed a condescending adaptation to their many infirmities. The pure and colorless water of life, instinct though it be with the spirit of Deity, comes to us tinctured with the peculiarity of the earthen vessel through which it flows. Our attention ought often to be dragon to this while reading Ezekiel. The Almighty not only condescends to his infirmities, but to those of the captives among whom he dwelt, so that the pure light of prophetic manifestation becomes tinged in passing through a two-fold medium, before it reaches us, among "the isles of the Gentiles." And while we cannot give the reader any formal rules for testing the soundness of Calvin's interpretations, we must appeal to that sound mind, that cultivated scholarship, and that Christian tact, which is the result of experience, in discriminating between the chaff and the wheat. Ordinary faculties, chastened by severe and patient study, combined with holy and Christian views of Divine truth as a whole, will suﬀice for deciding on such abstruse questions with a suﬀicient degree of precision and correctness.

Ezekiel 12

Chapter 12

Ezekiel 12:1-2

1. The word of the LORD also came unto me, saying,

1. Et fuit sermo Iehovae ad me dicendo,

2. Son of man, thou dwellest in the midst of a rebellious house, which have eyes

to see, and see not; they have ears to hear, and hear not: for they are a rebellious

house.

2. Fili hominis, in medio domus rebellis tu habitas, oculi illis ad videndum, et non

vident: aures illis ad audiendum, et non audiunt: quia domus rebellis ipsi. 244

Because God was about to give a command to his servant, he wished to inspire

him with fortitude of mind, lest, when he saw that he was consuming his labor in vain,

he should withdraw from his course. For we know how severe is that temptation to

God's servants when they speak to the deaf, and not only is their doctrine rejected

but even refused with ignominy. They think, therefore, that nothing is better than

silence, because where their word is so despised it only exposes the name of God

to the reproaches of the impious. Now then we understand for what purpose God

admonishes his Prophet about the contumacy of the nation. The Prophet had tried

enough, and more than enough, how unmanageable the Israelites were, but God

confirms by his judgment what the Prophet had discovered sufficiently in practice.

Then we must observe another reason, for God not only commanded his Prophet

what to say, but he added an outward symbol, as we shall see. But the Prophet

might object, that it would be ridiculous to take a staff, and scrip, and hat, as a

traveler about to commence a journey. Nor is it doubtful that the Israelites derided

through perverseness what he was doing, as a boyish amusement.

Lest, therefore, the Prophet should think what he was commanded to do absurd,

244That is, "they are." — Calvin.

JOHN CALVIN

God instructs him, and gives him the reason of his plan. He says, therefore, the

house of Israel is rebellious, and then he expresses the greatness of their contu-

macy, namely, that they are deaf, though endued with ears: that they are blind, and

yet do not want eyes God here shows that the Israelites could not defend their error,

as if they had sinned without consideration; but he assigns their neither hearing nor

seeing to their obstinacy. And this must be diligently remarked, because hypocrites,

when convicted, catch as much as possible at this excuse, that they fell through error

or ignorance. But God on the contrary here pronounces that the Israelites were blind

and deaf, and shows that their blindness was voluntary. When, therefore, unbeliev-

ers pretend that they have not been illuminated by the Lord, it may be conceded to

them that they are blind and deaf: but we must often proceed beyond this, since

their own obstinacy is the fountain of their blindness and deafness: and God blinds

them, because they will not admit the light offered them, but stop their ears. In

God's judgments, indeed, the causes do not always appear, for we sometimes see a

whole nation Minded without any reason apparent to us; but as far as the ten tribes

are concerned, there can be no excuse for their error, since they were brought up

from childhood in God's law, so that their pride and contempt caused God to reject

them. Hence they were so stupified that they neither saw with their eyes nor heard

with their ears. And this the Prophet expresses significantly, they hear not, says

he, since they are a rebellious house; he does not say, because their senses do not

penetrate to the secrets of God, are not sufficiently acute, are not endued with such

great prudence; but because they are a rebellious house, that is, because they have

stupified themselves. Hence it happens that they neither hear nor see. It follows ---

Ezekiel 12:3

3. Therefore, thou son of man, prepare thee stuff for removing, and remove by

day in their sight; and thou shalt remove from thy place to another place in their

sight: it may be they will consider, though they be a rebellious house.

3. Et tu fili hominis, fac 245 tibi vasa transmigrationis: et transmigra interdiu in

oculis ipsorum: migrabis autem a loco tuo ad locum alium in oculis ipsorum, si forte

videant, quia domus rebellis strut.

Now God instructs his Prophet in what he wishes him to do: he orders him to take

vessels for journeying, that is, he orders him to prepare for a long journey, even for

exile: for exile is the subject here. But he who is compelled to leave home to go

into a foreign land, collects whatever he can carry with him, namely, his clothes,

shoes, hat, scrip, and staff, and other things of that kind, if he have even a little

money. Therefore the Prophet is advised to gird himself for his journey, by which he

represents the character of those who were just about to be dragged into exile. For

this reason he is ordered to prepare for himself vessels for traveling The Latins call

garments as well as other goods ``vessels:'' whence proverbially to collect goods is

to remove baggage in a military phrase, or to take away one's stuff. But he orders

this to be done in the day-time, that the Israelites may see what is done.

Then the Prophet is ordered to remove from one place to another As I have said,

245Or, "prepare." — Calvin.

EZEKIEL

this might appear puerile. Cicero describes those legal fictions, 246 how those who

went to law about a field when called upon to plead, had, so to speak, an imaginary

way of going to see it; for since it was too troublesome to the judge to mount his horse

and ride over various fields, they retained an ancient and customary ceremony: the

plaintiff said, the land which you say is yours, I claim for myself and say is mine, and if

you wish to dispute with me legally, I summon you to the spot: the defendant replied,

as you summon me there, I in return answer your summons. The judge then arose

and moved from his place, and so an imaginary action took place. Cicero derides

that by-play, and says it is unworthy of the gravity of a court of law. But such was the

action of the Prophet; he took his hat, cloak, staff, and shoes, and other things, and

changed his place as if he were moving. But he only went a short distance. But God

previously had said, that he was dealing with a perverse nation, and so had need of

such assistances. And we must remark the particle, if by chance they should see,

because they are a rebellious house For here God as it were suspends the event of

his teaching, when he says, if perhaps they should hear And the reason is added,

because the hardness of the people was so great, that they could scarcely be turned

to obedience by any discourses or signs. Meanwhile let us learn from this place,

that we must still go on, although success does not answer to our labor, when we

spend our strength for God. And this instruction is peculiarly necessary, because

when God imposes on us any duty, we dispute with ourselves as to its result, and

thus all energy flags, because we are seldom willing to put forth a finger unless we

perceive a prosperous issue. Because, therefore, we are always too attentive to the

fruit of our labor, hence this passage should be diligently regarded, when God sends

his Prophet and yet adds, if by chance they should listen. Whatever may be the

event, we must obey God; if our labor should not profit, yet God wishes us to obey

him. It follows ---

Ezekiel 12:4

4. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing:

and thou shalt go forth at even in their sight, as they that go forth into captivity.

4. Et effer vasa tanquam vasa captivitatis interdiu in oculis ipsorum: et tu

egredieris vespere in oculis ipsorum secundum egressus captivitatis.

The other verses must now be added ---

Ezekiel 12:5-6

5. Dig thou through the wall in their sight, and carry out thereby.

5. In oculis ipsorum perfodies tibi parietem, et educes per ipsum.

6. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the

twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee

for a sign unto the house of Israel.

6. In oculis ipsorum super humerum gestabis, in tenebris egredieris; faciem tuam

occultabis et non aspicies terram, quia portentum constitui to domui Israel.

Ezekiel is verbose in this narration. But in the beginning of the book we said,

246Orat. pro Murcena, sect. 12, page 129; and Edit. Lond. 1819, tom. 2, page 760. It is needless to quote the passage, as Calvin's allusion to it is suﬀicienfiy copious, and the reader will readily perceive how our own obsolete law forms are open to the same objection, and illustrate the text in a similar way.

JOHN CALVIN

that because the teacher was sent to men very slow and stupid, he therefore used

a rough style. We added also, that he had acquired it partly from the custom of the

region in which he dwelt. For the people declined by degrees from the polish of their

language, and hence it happens that the Prophet's diction is not quite pure, but is

intermixed with something foreign. As to the subject itself there is no ambiguity,

since God repeats that he should dig through a wall, and bring out his vessels by

himself before their eyes Here follows another part of the vision, namely, that there

should be no free egress but that the Jews would desire to depart by stealth. First,

therefore, it is shown to the Prophet, that the Jews who when secure at Jerusalem

boasted that all was well with them, should be exiles; then, that it would not be in

their power to go forth when they wished, unless perhaps they stealthily escaped

the hands of the enemy through their hiding-place, as thieves escape by digging

through a wall. Then the application will follow, but yet it was worth while to state

what God intended by this vision. Afterwards everything is embraced. In their sight,

says he, thou shalt bear upon thy shoulder, that is, thou shalt be prepared and girt

for a journey as a traveler, and this shall be done in the day-time: but in darkness,

says he, thou shalt bring them forth: after thy vessels have been prepared, wait for

the evening: in the darkness afterwards thou shalt go forth. Here he shows what

I have already touched upon, when necessity expelled the Jews from their country,

that their departure would not be free, because they would be well off if' they could

snatch themselves away from the sight of their enemies in hiding-places and the

darkness of the night.

He adds, thou shalt hide thy face, and the clause, neither shalt thou look upon

the earth, means the same thing. Anxiety and trembling is marked by this phrase,

as when he says, thou shalt hide thy face, it signifies that the Jews should be so

perplexed that they should fear every event which happened. For those who fear

everything veil their faces, as is well known. But this trembling is better expressed

when he says, thou shaft not look upon the earth. For those who are in haste do

not dare to bend down their eyes the least in either one direction or another, but

are carried along to the place to which they are going, and press forward with their

eyes, because they cannot hasten with their feet as quickly as they desire. Hence

they seize their way, as it were, with their eyes. This is the reason why God says,

thou shalt not look upon the earth, because I have set thee, says he, for a sign to the

house of Israel. Here God meets the petulance of those who otherwise would laugh

at what the Prophet was doing: what do you mean by that fictitious emigration? why

do you not rest at home? why do you here frighten us with an empty spectacle? God,

therefore, that the Jews should not obstinately despise what he shows them, adds,

that the Prophet was a sign or a wonder to the house of Israel The word wonder is here

taken in its genuine sense, though sometimes it has an unfavorable meaning. We

say that anything portentous is disagreeable: but a ``portent'' properly designates

any sign of the future. When therefore men predict what is hidden, it is called a

portent. And this is the meaning of Isaiah, (Isaiah 8:18,) where he says, Behold me,

and the children whom God has given me, for signs and wonders. He puts {,}אתות

athoth, ``signs,'' in the first place, then {,}מופתיםmophthim, ``portents.'' Here the

EZEKIEL

Prophet speaks in the singular: I have given thee for a wonder. But since Isaiah

treats of the rest of the faithful, he then uses signs and portents; since Isaiah seems

to imply something more, namely, that the people were so stupid that they so feared

and abhorred God's servants, as if they had met, with a prodigy. Here, therefore, the

depravity of the people is to be marked, because when they saw any pious and

sincere worshipper of God they turned away their eyes as from a formidable prodigy.

But now the Prophet speaks simply, that he had been placed for a prodigy to the

house of Israel: because in truth this action was a presage of that future captivity

which the Jews did not fear for themselves, and which was also incredible to the

Israelites; whence that penitence and weariness of which I have spoken. But I do

not object if any think that the Prophet speaks of a portent, because the Israelites

were struck with astonishment; but the former sense is far more apposite. In this way

then God distinguishes the action of the Prophet from all empty spectacles, and so

vindicates his servant from all opprobrium. Meanwhile he signifies that although the

Prophet was despised, yet that he would be true, and at the same time the avenger

of contempt. It follows ---

Ezekiel 12:7

7. And I did so as I was commanded: I brought forth my stuff by day, as stuff for

captivity, and in the even I digged through the wall with mine hand; I brought it forth

in the twilight, and I bare it upon my shoulder in their sight.

7. Atque ita feci quemadmodum jussus fueram, vasa mea eduxi tanquam vasa

captivitatis interdiu: et vespere perfodi in parletem 247 manu; in tenebris eduxi,

super humerum extuli 248 in oculis ipsorum.

Here the Prophet relates that he had executed what God had commanded: nor did

it escape him that this action would be exposed to many jeers and reproaches. But

he esteemed nothing of equal moment with pleasing God: hence we must remark

the Prophet's alacrity in executing God's commands. For since to ingenuous natures

nothing is more distasteful than reproach, he might reject the burden imposed upon

him, because it provoked the laughter of all men. But because God was otherwise

pleased he did as he was ordered. He says, therefore, that he carried away his

vessels, as it were vessels of captivity, or of migration, and that in the day-time:

as if he said that he had prepared whatever was necessary for the journey, as if he

saw that a long march, even exile was before him. This then was the reason why he

prepared his goods in the day-time. Now it follows, at evening he dug through the

wall This belongs to the second clause, that the Israelites might understand that all

egress was blocked up to the Jews, so that no safety remained but in concealed flight.

He says also, by the hand, whence it appears to be done suddenly and tumultuously.

He says, that he went out in darkness, and carried things on his shoulder --- namely,

that he may confirm what we have so often said, that the Jews had no hope of safety

except under cover of the night: because they were besieged on every side, and

could not move on one side or the other, lest the enemy should seize them. This

is the reason why the Prophet says, that he went out in darkness through the wall

247Verbally, "but I dug through a wall for myself." — Calvin. 248Or, "I carried forth." — Calvin.

JOHN CALVIN

which had been dug through

PRAYER.

Grant, Almighty God, since thou so wishest us to live in this world, that we may

travel onwards till thou gatherest us into thy heavenly rest, that we may truly con-

template that eternal inheritance, and apply to it all our endeavors: and next, that

we may so travel in this world that we may not wander nor stray from the way; but

being always intent on the mark which thou settest before us, grant us to proceed on

our way, until we finish our course, and enjoy that glory which thine only-begotten

Son has prepared for us through his own blood. --- Amen.

Lecture Thirty-second

Ezekiel 12:8-11

8. And in the morning came the word of the LORD unto me, saying,

8. Et fuit sermo Iehovae ad me mane, dicendo,

9. Son of man, hath not the house of Israel, the rebellious house, said unto thee,

What doest thou?

9. Fili hominis, an non dixerunt tibi, domus Israel, domus rebellis, 249 Quid tu

facis?

10. Say thou unto them, Thus saith the Lord GOD; This burden concerneth the

prince in Jerusalem, and all the house of Israel that are among them.

10. Dic illis, sic dicit Dominator Iehova, Principis onus hoc 250 in Ierusalem, et

totius domus Israel quae in medio ipsorum.

11. Say, I am your sign: like as I have done, so shall it be done unto them: they

shall remove, and go into captivity.

11. Dic els, Ego portentum vestrum sicuti feci ita fiet illis, in transmigrationem,

in caprivitatem ibunt.

We gather from these words of the Prophet, that he was himself derided when

he began to migrate: then that he dug through the wall by night secretly, and thus

carried away his baggage. For those who think that the Israelites enquired about

this, as if it were unknown to them, do not sufficiently consider the Prophet's words.

For the repetition of the epithet rebellious house is not in vain; for if this question

had proceeded from mere folly, God would not have called them rebellious. This

epithet, then, refers to the present passage, and thus we may determine that the

Israelites asked the Prophet deridingly, what does this mean? For he seemed to

them to be trifling, and thus they jeered at him; for we know the audacity of the

nation in despising their Prophets. It is not, then, to be wondered at, when they

obtained a plausible ground for it, if they commented rather freely upon what the

Prophet was doing. We said yesterday 'that this seemed a childish spectacle. Hence

the Israelites seemed, not without reason, to reject what the Prophet was doing as

a thing of nought. But God does not suffer his servants to be reviled in this way.

He now signified to the Prophet that his calling ought to be deservedly held sacred.

Since therefore Ezekiel bore certain marks of the prophetic office, although at first

sight his conduct could not appear serious, yet the people ought to have enquired

249Or, as we have elsewhere said, "exasperating," or "bitter." — Calvin. 250"This sorrowful prophecy." — Calvin.

EZEKIEL

modestly. For whatever we know to flow from God should be reverently received

without controversy. But if there is any obscurity we may wonder and enquire into

it; but as I have said, docility and modesty ought always to precede. But what did

the Israelites do? they enquired, indeed, the meaning of the Prophet's conduct, but

only to reject it with ridicule. For this reason God is angry, and announces himself

a severe avenger of that audacity, because they persecuted the sacred Prophet.

Hence this must be read emphatically --- what doest thou? as if they said that the

Prophet was foolish, and carried and prepared his goods, and dug through the wall,

in vain, since all these things were of no moment. But the answer, when it shows

that God is greatly offended with such trifling, sufficiently demonstrates that they

did not ask the question through ignorance, or want of thought, but through mere

wantonness.

He now says, this prophecy relates to the prince, and the whole house of Israel

which is in the midst of them. Without doubt he understands the king, as we shall

soon see: nor does he speak of any king indefinitely, but points out Zedekiah, as

will be immediately evident from circumstances. He says, therefore, this burden, or

this sorrowful prophecy, looks towards the prince, and to the house of Israel, which

dwell at Jerusalem. But it is probable that some had fled that they might not fall

into the hands of the enemy, since Jerusalem was a safe receptacle for them. The

captives thought themselves bad managers, because they had not followed those

leaders, since Jerusalem was a safe refuge for them, and hence the greater sorrow at

their captivity. Hence God pronounces that the Israelites were comprehended with

their king in this prophecy. It is indeed true that this was a common name to all the

posterity of Abraham; for the twelve tribes sprung from the patriarch Jacob, but it

was then becoming customary for the ten tribes to retain the name of Israel, and for

that of Judah to have their own proper and peculiar name. Afterwards he confirms

his teaching, that he was as a sign to them. We explained this expression yesterday,

showing how the Prophet was placed before them as a sign, so that God represented

what was as yet unknown to them; for signs divinely sent are called portents, when

they foretell what no one would expect to happen. God, indeed, often shows what he

is going' to do by many, yet ordinary signs; but an extraordinary one, which cannot

be considered natural, is called a portent. So therefore the Prophet is ordered to say

to the Israelites that he was to them for a wonder, namely, to reprove their obstinacy,

which, as we have said, was the cause of their impious contempt. For it was no part

of their religion for a Prophet to deride them, so that they should suppose him to

be trifling with them, as if frightening children about nothing. God, therefore, that

the Israelites might at length be roused up at his own time, pronounces his servant

to be a wonder to them. And we gather from the reason which is added, what the

name portent meant in yesterday's lecture. For he says, as I have done, so shall

it be done to you; that is, what you now think to be child's play, shall be seriously

fulfilled in yourselves. For the Prophet seemed to act a part, like a player, and on

this account was derided. He now declares that it should not be fabulous, since the

Israelites, who were left in Judea among the Jews, and the king himself, should not

act a part; for God would compel them to collect their baggage, and to take flight by

JOHN CALVIN

stealth in the darkness of the night, which he follows up through the whole verse.

Into banishment and exile, says he, shall they go. When therefore the Prophet was

commanded to collect and prepare his goods, he was a sign of the exile of which he

now speaks. But the explanation of the second part is added.

Ezekiel 12:12

12. And the prince that is among them shall bear upon his shoulder in the twilight,

and shall go forth: they shall dig through the wall to carry out thereby: he shall cover

his face, that he see not the ground with his eyes.

12. Et princeps qui in medio ipsorum est super humerum portabit in tenebris,

et ingredietur in pariete quem effoderint ad educendum 251 in ipso: faciem suam

occultabit, ne (ut non) aspiciat oculo terram.

We have said that two things were shown, both the people's exile and their clan-

destine flight: the Prophet now speaks again about this trembling. He says therefore,

that not only the vulgar and the dregs of the people would be so anxious that they

would endeavor to escape secretly and carry their own baggage; but the prince him-

self, that is, their king would be subject to such ignominy: the prince himself, says

he, shall carry on his shoulder. Many followed him, as we have seen, and at length

he was seized with a great company, as the Prophet will shortly subjoin, and being'

caught in the desert of Jericho, he was dragged by the enemy before their king: but

here mention is made of the king alone, because it was almost incredible that the

enemy could not be reconciled. For surrender often appeases even the most hostile

enemies; it often preserves kings, although an extended carnage may take place;

and we know that kings are often preserved on account of their dignity, after they

have been led in triumph. What therefore the Prophet pronounces concerning king

Zedekiah does not imply any escape of the multitude from similar punishment: but

because the king himself, together with his subjects in general, would be compelled

to escape by stealth, and would be sure to fall into the hands of the enemy.

Next, the prince who is in the midst of them Here the words, the midst of them,

are taken in a different sense from that in which the Israelites were lately said to be

in the midst of the people who inhabited Jerusalem, because they had been mixed

with the Jews from the time when they had dwelt within their territories. But he

says their prince was in the midst in another sense, because in truth the eyes of all

were turned towards him, as if when a standard is erected, it is beheld by all, and

retains the whole multitude in their ranks, so also the king was in the midst, that

the people might not disperse, for a miserable dispersion follows when the head is

taken away. But the intention of the Holy Spirit must be observed. For the Jews,

as we have formerly seen, were hardened in their wickedness by the false pretense

that God would always maintain his dwelling among them. For it had been said of

the throne of David, that it should stand as long as the sun and moon should shine

in the heavens. (Psalm 89:36, 37.) And hence Jeremiah's lamentable complaint: the

Christ, or anointed of God, in whose breath our life consisted. (Lamentations 4:20.)

The Prophet does not speak there after the usual mode, and obtrusively remind God

of his promise, as hypocrites do, but he has respect to God's counsel. For David, since

251Or, "for carrying out." — Calvin.

EZEKIEL

he was a type of Christ, was truly the soul of the people, even among the Gentiles,

as he is there reckoned to be. For they not only looked to their king for safety while

included within the city walls, but although dispersed among the nations, they still

hoped to be safe under their monarch's shadow. But their confidence was perverse,

since they had impiously departed from the true worship of God. Hence the Prophet,

to deprive them of that vain source of pride and boasting, says, now their king was

in the midst of them: but it would not always be so, for God would drive him out,

and even compel him to fly into secret hiding-places.

He afterwards adds, he shall hide his face, that he shall not see the ground with his

eyes This also was accomplished, the sacred history narrates. For Zedekiah escaped

through the gardens by subterraneous passages: he thought the enemy would be

ignorant of his flight, but he was seized. (2 Kings 25:4, 5; and Jeremiah 39:4, 5.)

We see, then, the meaning of this concealment of his face or countenance, namely,

because Zedekiah distrusted any he might meet. But this was very bitter, and also

base and disgraceful, for a king so to conceal himself, and not to dare to look upon

the ground with his eyes. And now something far more disastrous follows.

Ezekiel 12:13

13. My net also will I spread upon him, and he shall be taken in my snare: and I

will bring him to Babylon, to the land of the Chaldeans; yet shall he not see it, though

he shall die there.

13. Et extendam rete meum super ipsum, et capietur in plagis meis, 252 et edu-

cam eum inquit Babylonem in terrain Chaldaeae, et ipsam non videbit, et illic mori-

etur.

That was no slight slaughter, when Zedekiah at length, in his desperation, thought

of flight, and thus descended into hidden trenches, as if seeking life in the tomb:

thus was he reduced to extremities. But the Prophet now adds, that it would be

useless, because notwithstanding this he should be taken by his enemies Besides,

what God executed by means of the Chaldeans he properly transfers to himself. The

Chaldeans laid their snares when advised of the king's flight: they knew its direction,

and hence they apprehended him. So God announces himself as the author: I, says

he, will stretch out my net. This we know, that the Chaldeans did not leave their own

country of their own accord, nor carry on the war in their own strength, nor take the

king by their own counsel; but the whole affair was under the government of heaven.

Men lent their aid, and seemed to carry' on the work by their own labor; but unless

God had provided for the event, all their endeavors had proved fruitless. Hence, as

God had stirred up the Chaldeans to exact punishment from the king and the people,

so he raised their minds to confidence, then he strengthened them to persist in the

siege of the city, and afterwards opened their eyes, and sent persons to disclose the

plans of the king, so that he might be seized in a cave, as it really happened. The

whole of this was done by the secret providence of God. So diligently ought we to

observe those places in which God shows that what seems to be the work of men is

really his own. Even likeness does not want its weight; for we seem always to have

252"In nets," some translate "a drag-net," but erroneously, and this has given rise to mistake, because some have thought the similie derived from fishes, while it is clear that the same thing is indicated by different words: he shall be taken therefore in my net. — Calvin.

JOHN CALVIN

some refuge in perplexity, and on whatever side we look around, some hope deceives

us. But God announces that he has nets spread, by which we are surrounded on

every side: hence when we seem to have a way of escape, God has hidden nets in

which he encloses us. So that this place compares God to a hunter, and ourselves to

wild beasts; for when a huntsman follows wild beasts, they seek for a way of escape

and rush out there, but they are caught in nets: so also when we endeavor to elude

God's hands, we are entrapped and held by him: because when we wish to withdraw

ourselves from his providence, we deserve that blindness which leads us to rush on

our own destruction.

Hence I will spread my net for him, and he shall be taken in my snares, I will lead

him away, says he, to Babylon The Prophet shows by degrees how formidably God's

vengeance should alight on Zedekiah and the whole people. It was already most

miserable to be taken by the enemy and subjected to their lust and cruelty. If he

had been slain, this would have been accomplished in a single moment, but God

wished him to be drawn into exile; meanwhile he says that he should die at Babylon,

without seeing the city, both of which were accomplished. Zedekiah then wasted

away in exile, for he lay even to his death in filth and defilement. And although he

was buried, as we saw in Jeremiah, yet this condition was most sorrowful --- to fear

through one's whole lifetime some fresh wrath of an enemy. Then he was barbarously

and inhumanly treated: his eyes were put out on the journey; and here it is said, he

shall not see Babylon, and yet he shall arrive there and die there. Afterwards he

saw his sons strangled in his sight: then his eyes were dug out --- a spectacle more

grievous than death. Now we may reflect on the kind of life a man must spend

in exile, in prison, and in chains --- since he was bound with chains, as the sacred

narrative informs us --- there to consume away by a slow death in a foul prison and

in total darkness; yet all this happened to Zedekiah. We see then how God thunders

against the Israelites, who thought themselves hardly treated in exile, since they

might have remained safe at Jerusalem.

Ezekiel 12:14

14. And I will scatter toward every wind all that are about him to help him, and

all his bands; and I will draw out the sword after them.

14. Et omnes qui in circuitu ejus sunt in auxilium ejus, et omnes alas ejus 253

dispergam ad omnem, vel ad quemlibet, ventura et gladium evaginabo post ipsos.

He confirms the verse above, and says, that although Zedekiah had many soldiers

as a garrison, and accustomed the people to bear arms, yet all this would not profit

him, since God would disperse all the guards in whom he trusted. He says then, that

he would scatter to every wind all who were around Zedekiah For unbelievers were

deceived when they saw the king surrounded by auxiliaries, and the people of the

city trained to warfare: and since Zedekiah was so armed for the defense of the city,

they thought it could never be taken by the Chaldeans. God, therefore, here first of

all teaches that the war was carried on under his auspices, and then that there was

no doubt of his taking the city. He does not speak of the Chaldeans, lest unbelievers

should institute a comparison --- ``it is true indeed that the Chaldeans are besieging

253That is, "all his garrison." — Calvin.

EZEKIEL

the city with a strong and numerous army, but the city is impregnable, and besides

it is defended with great spirit, and the king has forces sufficiently strong for his de-

fense.'' Lest this opinion should foolishly deceive the disbelievers, God comes into

the field and turns their attention away from the Chaldeans. For this reason he as-

cribes to himself the conduct of the enemy: hence we gather that profane nations

are in God's hands, since he not only governs them by the spirit of regeneration,

but compels even the impious, who desire to abolish his authority, to obey his com-

mands. God does not draw his sword from heaven, nor do angels openly appear

with drawn swords; the Chaldeans do that; but as it is said in Isaiah, (Isaiah 10:15,)

Shall the ax boast itself against its owner? Since thus the vigor of the Chaldeans

was nothing in itself, God armed them and then afforded them the success which he

wished. It follows ---

Ezekiel 12:15

15. And they shall know that I am the LORD, when I shall scatter them among the

nations, and disperse them in the countries.

15. Et cognoscent quod ego Iehovah, postquam expulero ipsos inter gentes, 254

et dispersero ipsos per terrag. 255

Here God insults both Jews and Israelites who had united themselves. He says

that he would so display his power that they should be compelled to acknowledge

him, but to their own destruction. Experimental knowledge is sometimes attributed

to the faithful; because when we are too slow, God shows us his power by sure proofs.

But what is here said ought to be restricted to the reprobate and abandoned, who do

not acknowledge God except in death. Yet Zedekiah was not entirely without the fear

of God: he reverenced Jeremiah, and the seed of piety was not altogether extinct in

his mind. As regards the people, inasmuch as they offered the daily sacrifice, they

certainly cherished some opinion of God's favor, and also of his power. But because

they despised the Prophets, they were altogether unsubdued, and made a laughing-

stock of their threats, and for this cause they are said not to acknowledge God. And

we must diligently notice this. For the impious do not think themselves so stupid as

to refuse to God his just honor; but yet when God calls them they turn their backs:

when he sets before them his message, even for their own advantage, they are not

only deaf and stop their ears, but they are even riotous, and deride all his threats

like idle stories. But it is certain that no knowledge of God can flourish when such

contempt of his doctrine prevails. For this reason he says now, at length the Jews

shall know, because this contempt hindered them from ascribing praise to God for

his power; for they had been terrified by even his nod. Jeremiah had assiduously

instructed them in God's word, but they were so hardened that they treated it as a

thing of nought. The threat then is most grievous: as if God had said, When I smite

you with my hand, you shall feel me to be God. Let us learn then to acknowledge God

betimes by faith, because this is the fitting opportunity for salutary knowledge. Let

us not abuse his patience while he rages against us with a stretched out hand, and

pursues us fiercely. Sometimes, indeed, he chastises his own people for their good,

254Or, "dissipate," or, "scatter abroad;" {,{בהפיציbehephitzi, signifies violent expulsion. --- Calvin. 255That is, "through different regions." — Calvin.

JOHN CALVIN

but when it comes to pass that there is no hope of repentance to the reprobate, then

he reduces them to nothing. Now it follows ---

Ezekiel 12:16

16. But I will leave a few men of them from the sword, from the famine, and from

the pestilence; that they may declare all their abominations among the heathen

whither they come; and they shall know that I am the LORD.

16. Et residuos faciam ex illis homines numeri 256 a gladio, a fame, a peste, ut

enarrent cunctas abominationes suas in gentibus, ad quas venient; et cognoscent

quod ego Iehovah.

Some think that God here speaks of the faithful, whom he had determined to

preserve in the very midst of death. And certainly there is some mitigation of his

former vengeance. But it is not in harmony with the rest to understand the faithful

here, for he is speaking of the people in general. But as we have already seen that

the slaughter of the city was such that God scattered the remnant to the four winds,

and this the Prophet confirms. We must hold, then, first of all, that this promise

was not directed peculiarly to the elect or to God's Church, but rather that God is

showing that exile will not be the end of woes to the captives, although they will

not be directly cut to pieces. Their condition, indeed, might seem preferable, but

God pronounces that he would be inexorable towards them. Although all should not

perish by the sword, or famine, or pestilence, and some remnant should be left, that

will happen, says he, not because I am going to be reconciled to them, but that I may

spread their crimes among the Gentiles. For when he says, that they may narrate,

he does not mean that they would be witnesses to their own sins, as the pious are

accustomed, as we shall see elsewhere, to extol the mercy of God, and candidly to

confess their faults before men. He does not mean that kind of confession which is

a sign of repentance, but rather a real speech. 257 For that exile uttered with a loud

voice, that those men were abandoned whom God treated with such hostility. He had

chosen the people, was the guardian of the city, and would have been their perpetual

preserver, if their perverseness had not prevented it. Hence their being destitute of

his aid, their being deprived of all their goods, their being treated tyrannically by

their enemies, this made their extreme wickedness clearly appear. They narrated,

then, not by words but by their actual position, their own sins to the Gentiles.

Now, therefore, we understand the intention of God: although some remained

alive and unconcerned by either the sword, or famine, or pestilence, yet they were

cursed, since their expulsion to a distance served no other purpose than that of

spreading their disgrace and rendering them detestable, so flint the profane Gentiles

acknowledged that they deserved vengeance for their wickedness. Therefore they

shall narrate among the Gentiles all their abominations, and they shall know that I

am Jehovah. Again he repeats that sentiment, that they should know too late what

they had despised: since God had acted towards them as a father, and they had not

acknowledged his favor; and at length they should be compelled to feel him as their

judge, even to their eternal destruction.

256That is, "few men." — Calvin. 257"Realis sermo." — Calvin. "Une parole par effect, c'est a dire, reelle." — Fr.

EZEKIEL

PRAYER.

Grant, Almighty God, since thou declarest to us by so many proofs the formidable

nature of thine anger, especially against the obstinate and rebellious, who reject thy

word familiarly spoken to them: Grant, I say, that we may embrace what is proposed

to us in thy name with the humility and reverence becoming' to thy children, so that

we may repent of our sins, and obtain their pardon, until at length we are freed from

all corruptions of the flesh, and become partakers of that eternal and celestial glory

which thy only-begotten Son has purchased for us by his blood. --- Amen.

Lecture Thirty third

Ezekiel 12:17-19

17. Moreover the word of the LORD came to me, saying,

17. Et fuit sermo Iehovae ad me dicendo,

18. Son of man, eat thy bread with quaking, and drink thy water with trembling

and with carefulness;

18. Fili hominis, panem tuam in tremore comede, et aquas tuas in tumultu et

dolore 258 bibe;

19. And say unto the people of the land, Thus saith the Lord GOD of the inhabi-

tants of Jerusalem, and of the land of Israel; They shall eat their bread with careful-

ness, and drink their water with astonishment, that her land may be desolate from

all that is therein, because of the violence of all them that dwell therein.

19. Et dices ad populum terrae, Sic dicit Dominator Iehovah habitatoribus 259

Hierosolymae super terrain Israel, Panem snare in anxietate 260 comedent, et aquas

suds in desolatione bibent, ut vastetur 261 terra a sua plenitudine, propter violentiam

omnium qui habitant in ea.

The Prophet is now ordered to represent the famine which awaited the Jews in

both the siege and exile. But this prophecy ought to be especially referred to the

time of the siege; for the Jews were in continual fear, and thought that by means of

their garrison they would be impregnable. But as the Lord had often removed this

trust from them, so he does now: hence therefore that miserable anxiety and fear,

so that they never ate their bread but in fear, nor drank their water but in confusion.

For a besieged city always fears for itself, and then the enemy so harasses them that

fatigue at length compels the besieged to surrender. And it is probable, since the

army of the Chaldees could often attempt to take the city with ease and without any

great loss, that the Jews would daily be subject to fresh terrors, so that they could

neither eat bread nor drink water except in anxiety and confusion. But because

simple and unadorned teaching would not have been effective among the ten tribes

and the Jews, hence an outward symbol is added. The Prophet therefore is the image

of the besieged people, and hence he is ordered to eat his bread with trembling, that

the spectacle might the more affect these slow and slothful men. By and bye the

application follows, thou shalt say to the people of the land I do not doubt that he here

means the ten tribes: hence the land signifies Chaldea, and those regions through

258Either "torture," or, "anxiety." — Calvin. 259Or, "inhabitants." — Calvin. 260Either "torture," or, "pain," for he repeats the same word. — Calvin. 261Or, "be made desolate." — Calvin.

JOHN CALVIN

which the exiles were dispersed. As we have before seen, it was to their advantage to

hear this, because they thought that the Jews remaining at home were treated well,

and themselves miserably. Hence not only their complaint but even their outcry

against God and his servants, especially Jeremiah. This then is the reason why the

Prophet is obliged to utter his discourse to the captives.

But afterwards it follows, Thus saith the Lord Jehovah to the inhabitants of

Jerusalem concerning the land of Israel, that is, those remaining in the land of Israel.

We here see that the land of Israel is distinguished from the other land, of which

mention was lately made. Those who dwelt at Jerusalem remained quiet in their

own inheritance; and hence their condition was esteemed better, because nothing

is more sad than exile and captivity. But God pronounces them more miserable than

the captives, who had already been relieved from the principal part of their miseries.

They shall eat, says he, their bread in pain, or torture, and shall drink their water

in desolation: he does not repeat the same words which he had formerly used, but

shortly shows that the Jews boasted in vain that they were still in safety: because

very soon the enemy will press upon them, so that they should not be able to eat a

mouthful of bread in peace. That the land may be reduced, says he, from plenty to

devastation: some translate, after its plenty, which is forced and far-fetched; for the

Prophet means that the land would be desert and empty through exhaustion: for

plenty, as we well know, means an abundance of all things. Judea was then reduced

from plenty to want, when the enemies plundered whatever it contained, and so

the region was despoiled of its wealth. The reason follows, through the violence of

those who dwell in it. Some explain this erroneously of the Chaldees, because they

lost the whole land through their rapacity. For the Prophet rather advises that this

vengeance of God was just, because in truth all the Jews were given up to violence,

cruelty, and rapacity. {,}חמסchemes, signifies all kinds of injury, but usually means

violence and rapine. Hence we understand the Prophet's intention, namely, that the

Jews suffered this slaughter deservedly, because the just reward of their wickedness

was measured out to them. And thus Ezekiel represses all complaints, in which they

too freely indulged, as if God was treating them too roughly and hardly. Therefore

he shortly teaches them that he would not spare them any longer. It follows ---

Ezekiel 12:20

20. And the cities that are inhabited shall be laid waste, and the land shall be

desolate; and ye shall know that I am the LORD.

20. Et urbes habitatae redigentur in solitudinem, et terra vasta erit, 262 et

cognoscetis quod ego Iehovah.

He pursues the same sentiment. He had threatened destruction to Jerusalem and

its citizens: he now adds the other cities of Judah which were still inhabited. Lastly,

he speaks of the whole land, as if he said that no single corner should suppose itself

free from slaughter, since God's vengeance should attack it as well as the cruelty of

enemies through all regions. Jerusalem was the head of the whole nation; Ezekiel

predicts its siege, and after that it became easy to overthrow and spoil other cities,

so that the whole region was rendered subject to the lust of the enemies. He af-

262Or, "desert." — Calvin.

EZEKIEL

terwards adds what we have noticed previously, ye shall know that I am Jehovah

They had heard this instruction from the Prophets, they ought to have been imbued

with it from their earliest childhood, for God had borne witness by many proofs that

he was the true God. For his power had become sufficiently known and understood

by the frequent succors by which that wretched people had been snatched from

even immediate death. But as their impiety had stupified them, so that they care-

lessly despised not only the Prophet's teaching, but the very judgments of God, when

he openly punished them, this knowledge is not mentioned without reason. When

therefore God puts forth his hand for the last time to chastise them, he says that his

power should be so manifest among them, that it should no longer escape them; but

yet they were so hardened in their depravity that they almost entirely forgot God.

For a contrast is always to be observed between that knowledge which springs from

performance and that arising from utterance; for those who had closed their ears

when God invites them to himself as servants, must be compelled to feel him to be

God when he is silent and is executing his vengeance upon them. It follows ---

Ezekiel 12:21-23

21. And the word of the LORD came unto me, saying,

21. Et fuit sermo Iehovae ad me dicendo,

22. Son of man, what is that proverb that ye have in the land of Israel, saying,

The days are prolonged, and every vision faileth?

22. Fill hominis, quodnam proverbium hoc vobis in terra Israel dicendo, prorogati

sunt dies, 263 et evanuit omnis prophetia?

23. Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease,

and they shall no more use it as a proverb in Israel; but say unto them, The days are

at hand, and the effect of every vision.

23. Propterea dices illis, sic dicit Dominator Iehovah, Quiescere 264 faciam prover-

bium hoc, et non pro-verbiabunt amplius in Israel: quin potius loquere ad eos, Ap-

propinquarunt dies, et sermo omnis visionis.

Here God inveighs against that gross ridicule which prevailed everywhere among

the Jews. For when the Prophets had been threatening them so long, this their

earnestness was so far from leading them to repentance, that they became more

obstinate and callous. Since they persisted in this obstinacy, and boasted in their

escape, and through confidence in their freedom from punishment, re-belied more

and more against God, the Prophet is ordered to repress this their boasting. It was

monstrous indeed for a people who had imbibed from childhood the teaching of the

law and the Prophets, thus to break forth against God as if he had spoken falsely

by his Prophets. For this was their boasting: Oh! the days are prolonged: therefore

every vision has passed away and failed From this delay they argued that they had

no cause for fear, since whatever Jeremiah and the rest had predicted had passed

away. We perceive then how unbelievers turn the patience of God into material for

obduracy and stupidity. God spares them, gives them leisure, and invites them to

repentance; but what do they do? They count the days and years, and when they

263Or, "protracted." — Calvin. 264Or, "cease." — Calvin.

JOHN CALVIN

see that God does not immediately, execute the judgment which he had uttered by

his servants, they laugh at it, and esteem the Prophet's words as idle fables. Such,

then, was the impiety against which the Prophet inveighs, saying, what is this? The

question implies detestation, for God here wonders at the sloth, nay fury of the peo-

ple, because it dared thus to vomit forth its blasphemies with open mouth:' for what

remains when God is supposed to be false both in his promises and his threaten-

ings? In this way all religion is abolished. Nor is it surprising that God detests so

monstrous a thing, while he asks how it can happen that the Israelites break forth

into such madness: what, says he, is the meaning of this your proverb? He seems to

include his servant among the others, because he was one of the people: hence he

participates in that which did not belong to him personally. Moreover, this passage

must be diligently noticed, when the impious conclude that they have no occasion

to fear, because their days are protracted.

This is, as I have said, a sign of extreme folly, but it is not surprising if they imagine

God to be false to his word and his threats to be in vain, because his hand does not

instantly appear, since they treat his teaching without the slightest respect. Since,

therefore, unbelievers are never afraid unless terrified by the power of God, and

are never in the slightest degree moved, it is not surprising that they think it entirely

illusory, when they see him at rest while his words still resound in men's ears. Hence

the language of the Apostle should come to mind, that Noah built the ark by faith,

because he feared the hidden judgment of God of which he had been admonished, as

if the whole deluge was before his eyes, in which he saw the whole world immersed.

(Hebrews 11:7.) Although, therefore, God conceals his hand for the time, let us learn

so to fear the whole of his instructions that delay may not lead us into such sloth as

this.

Now he adds, Thou shalt tell them, therefore, thus saith the Lord Jehovah: I will

make this proverb cease from the land of Israel Here God shows that his anger was

more and more inflamed by their contempt. And the impious, by pretending that

he is not true to his word, produce the effect of hastening the accomplishment of

those judgments which otherwise God was prepared to suspend. Lastly, the impious

stimulate God to exercise his vengeance, while they infer that they have escaped

through delay, and that the vision was so fleeting and evanescent that they provoke

him purposely to a contest. For the confirmation of this sentiment follows directly,

that verily the days were approaching. Since time gave the Jews confidence in es-

cape from punishment, God announces that the end was at hand, that they may

feel themselves to have been too long blinded while they abused his continued for-

bearance. The days then approached: also the word of every vision: ``the word'' is

here taken for the ``effect.'' We know that {,}דברdeber, is often taken for ``thing,''

``business,'' ``result;'' but in this place the Prophet takes the word for the effect of

the vision, as if he had said, that whatever the Prophets had spoken should be firm

and stable. It follows ---

Ezekiel 12:24

24. For there shall be no more any vain vision nor flattering divination within the

house of Israel.

EZEKIEL

24. Quia non erit amplius omnis visio 265 mendacii, 266 et divinatio blandientis in

medio domus Israel.

Here God deprives the Jews of another source of confidence; for they flattered

themselves, and had their own agitators, that is false Prophets, who puffed them up

with flatteries: hence when they heard prophecies of sadness they despised them,

and afterwards hardened themselves as if the Prophets had frightened them need-

lessly. Every one was too much inclined to this besotted confidence, but, as I have

said, enticements were added, by which the flatterers deceived them. For the false

Prophets said, that God would not be so severe, and that those predictions about

the destruction of the city and temple were at variance with many promises. We

see then that the Prophets were despised by the voluntary contumacy of the people,

and also by the perverse acts of the false Prophets. Afterwards God asserted, that

the days approached: now he adds, that there should be no more vision of vanity,

not that the false Prophets were altogether removed, but because their mouth was

stopped, since the event had proved their wickedness. Since then the people were

made ashamed by slaughter, in this sense and for this reason it is said, that prophe-

cies of vanity must be taken away: afterwards, divination of flattery from the midst

of the house of Israel For in ease and shade they promised themselves a prosperous

delivery from their miseries. For when the people were dragged out of the city into

exile, some were slain, others spoiled of their fortunes and treated ignominiously,

then the character of those Prophets appeared who had nursed the perverse con-

fidence of the people by their vain enticements. Now we understand the Prophet's

genuine sense. It follows ---

Ezekiel 12:25

25. For I am the LORD: I will speak, and the word that I shall speak shall come to

pass; it shall be no more prolonged: for in your days, O rebellious house, will I say

the word, and will perform it, saith the Lord GOD.

25. Quia ego Iehovah Ioquar: quod loquar verbum, faciam; 267 non protrahetur

amplius, quia in diebus vestris domus exasperans, 268 quod loquar verbum, faciam

illud, dicit Dominator Iehovah.

He confirms the last verse. there is some obscurity in the context of the words, but

as to the general sense, the Prophet wishes to teach simply that what even God had

spoken should be shortly accomplished, since God wishes to assert his own fidelity

by the execution of the vengeance which he had threatened by his servants. The

Prophet here means, that it is not right to separate God's word from its effect, be-

cause God who speaks is not divided against himself. Whenever he opens his mouth,

he stretches out his hand to fulfill his words. Now we understand the Prophet's mean-

ing; and hence we may collect the usefulness of this teaching. For, because God's

word seems cold to us and to be dissipated into air, we must always consider his

hand. Whenever the Prophets speak, let God come before our eyes, and let him

come not merely with bare words, but armed with his power, as if his hand was in

265That is, "any vision." — Calvin. 266Or, "vanity." — Calvin. 267"The copula is not redundant." — Calvin 268Or, "rebellious." — Calvin.

JOHN CALVIN

some way included in his word. This is the meaning of the whole verse, I Jehovah will

utter a word, and whatever I shall utter that will I do: it shall be no lower delayed,

but, as I have often said, it shall return, nay in your days, O rebellious house, I will

do what I have spoken by my servants. Here he expresses what might yet appear

doubtful. For since a thousand years are with God as one day, the time might be

thought near, even if the city had not been taken and destroyed with the temple for

thirty years. But now God, after the manner of men, defines the time to be near, be-

cause those who were then alive should see the accomplishment of the prophecies

which they had despised. It follows ---

Ezekiel 12:26-28

26. Again the word of the LORD came to me, saying,

26. Et fuit sermo Iehovae ad me, dicendo,

27. Son of man, behold, they of the house of Israel say, The vision that he seeth

is for many days to come, and he prophesieth of the times that are far off.

27. Fill hominis, ecce domus Israel dicunt, 269 visio quam hic vidit, ad dies multos

extenditur, et in tempora longinqua ipse prophetat.

28. Therefore say unto them, Thus saith the Lord GOD; There shall none of my

words be prolonged any more, but the word which I have spoken shall be done, saith

the Lord GOD.

28. Propterea dices ad cos, Sic dicit Dominator Iehovah, non prorogabitur amplius;

omnes sermones quos locutus fuero, sermonem etiam faciam, 270 dicit Dominator

Iehovah.

Here indeed such detestable blasphemy as we lately heard is not condemned in

the Jews: but oblique ridicule, the tendency of which was first of all to weaken all

confidence in Prophecy, and then to get rid of all heavenly doctrine. Those who are

now condemned by the Prophet did not dare to bluster against God with swollen

cheeks, but when others concluded the Prophecies to be vain and frivolous, because

the time was put off, they said --- it may happen that God will accomplish what he

has denounced against us by his servant: meanwhile let us feast securely as we

shall be dead before these things can happen. We see, therefore, that there were

two classes of men: some who utterly rejected God's Prophets, and wantonly de-

rided their threats: this gross impiety has been already exposed. But others neither

openly nor distinctly pronounced God to be a liar, but put far away from them the

performance of the prophetic announcement. We see that the former were so aban-

doned, that they all but openly derided God, so as to turn away all fear from their

own feelings since God prorogued the time. For Jeremiah had spent his strength in

vain for many years in daily summoning them by a loud trumpet to God's tribunal,

and in setting the Chaldeans before their eyes. Since he effected nothing, Ezekiel

is chosen, and after he has inveighed against a fouler impudence in despising God,

he now attacks the hypocrite who had not yet proceeded so far as to vilify God by

the use of words. But as I have just remarked, the gliding down from this security to

open contempt of God is easy. Those then who feign themselves quiet and without

269"Saying. — Calvin. 270Or, "I will fulfill." — Calvin.

EZEKIEL

danger, since God patiently delays his judgments, at length determine him to be

content with his own ease, and not to regard human affairs. Let us then be on our

guard against the snares of Satan; and not only abhor the foul blasphemy of which

the Prophet speaks, but as soon as God threatens us, let us prevent his judgment,

and not promise ourselves a long period of escape, which may render us so stupid

as to deprive us of all fear.

The house of Israel then said, he prophesies for many days. They did not openly

assert that Ezekiel was speaking rashly and arrogating to himself the prophetic

name, but they said that he prophesied for many days and a long period. Now

he adds, thou shalt say unto them, it shall not be any lower put off Some thus inter-

pret these words --- all my discourses shall not be put off. They prefer a change of

number, and resolve it thus --- each of my words shall not be put. off. But the other

view seems to suit the context better: it shall not be put off any lower, for the words

which I utter I will execute Here again he confirms what we formerly saw: that God

would not speak in vain, since he is not divided in opinion. It belongs to men to lie,

and to utter vainly what they cannot perform, and to change their; nothing of the

kind ought to be imagined of God, for his hand is always in union with his speech. 271

PRAYER.

Grant us, Almighty God, since thou sparest us in some degree, and meanwhile

dost admonish us by no obscure signs of thine anger, to be wise in time, lest sloth

seize upon our minds and dispositions, and deprive us of sound judgment: Grant also

that we may be attentive to thy words, and to all proofs of thy coming vengeance,

and may we so strive to be reconciled to thee, that for the future being born again

of thy Spirit, we may henceforth glorify thy name through Christ Jesus our Lord. ---

Amen

271The reader may profitably peruse the comment of CEcolampadius on this chapter. He spiritualizes it more than Calvin, and treats it allegorically, thus giving it a personal and practical bearing on ourselves. He says, "Unica et perpetua allegoria est, propter contemptum verbi Dei instare captivitatem conscientiarum, et alienationem a Jerusalem, a vero Dei cultu, qui est iu spiritu et veritate; unde servilia opera peccatorum in sabbatismo Christi vetantur." His explanations are always sound, and his practical reflections very instructive.

Ezekiel 13

CHAPTER 13

Lecture Thirty-Fourth.

Ezekiel 13:1-3

1. And the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovae ad me, dicendo,

2. Son of man, prophesy against the prophets of Israel that prophesy, and say

you unto them that prophesy out of their own hearts, Hear you the word of

the LORD;

2. Fili hominis, prophetiza contra prophetas Israel prophetizantes, et dic

prophetizantibus ex corde suo, Audite sermonem Iehovah.

3. Thus says the Lord GOD, Woe unto the foolish prophets, that follow their

own spirit, and have seen nothing!

3. Sic dicit Dominator Iehovah, Vae super prophetas stultos 272 qui ambulant

post spiritum suum: et non viderunt.

He speaks of the exiled prophets, as will be evident from the context: for among

the captives there were those who assumed the name of God, boasting themselves

endowed with the prophetic spirit: but meanwhile they intruded into the office, and

then vainly boasted in their deceptions. But the end which they proposed to them-

selves was to promise the people a speedy return, and so to will the favor of the

multitude. For the captives were already almost broken-hearted by weariness: and

seventy years was a long period. When therefore they heard of returning after three

years, they easily suffered themselves to be deceived by such blandishments. But

although God is so vehemently enraged against those impostors, it does not there-

fore follow that when he charges them with their crime, he absolves the people, or

even extenuates their fault. Nor could the people object that they were deceived

272Or, "disgraceful." — Calvin.

EZEKIEL

by those falsehoods, since they willingly and knowingly threw themselves into the

snare. They were not destitute of true prophets; and God had distinguished his ser-

vants from false prophets by well-known marks, so that no one could mistake except

willfully. (Deuteronomy 13:3.) But in the midst of light they blinded themselves, and

so God suffered them to be deceived. But that was the just reward of their pride,

since they could not be subject to God and his servants. Then when they thought en-

ticements, as is evident from many passages, God also gave the reins to Satan, that

there should be a lying spirit in the mouth of all the prophets. Micah reproves them

because they desired prophets to be given them who should promise large grape-

gatherings and a plentiful harvest, (Micah 2:11;) meanwhile, when God chastised

them severely, they roared and were tumultuous. We see, therefore, that while God

inveighs so sharply against false prophets, the people's fault was not diminished; but

rather each thought thus to reason with himself --- if God spares not our prophets,

what better have we to hope for?

When therefore the Prophet turns his discourse to the false prophets, there is no

doubt of his intention to reprove the whole people for attending to such fallacies

while they despised the true doctrine, and not only so, but even rejected it with fury.

Say therefore to the prophets of Israel while prophesying, say to those prophesying

out of their own hearts. Here he concedes the name of prophets of Israel to those

who thrust themselves forward, and rashly boasted that they were commanded to

utter their own imaginations, or what the devil had suggested. For then indeed

no others thought to have been lawfully reckoned prophets, unless divinely chosen.

But because the wicked seized upon this title, they are often called prophets, though

God's Spirit is a complete stranger to them: but the gift of prophecy can only flow

from that one fountain. This great struggle then happened when the prophets, or

those who assumed the title, engaged with hostility among themselves: for we are

commanded to acquiesce in God's truth alone: but when he is offered to us instead

of truth, what can we do but fluctuate and at length engage in conflict? There is no

doubt, then, that weak minds were thus vehemently shaken when they saw contests

and dissension's of this kind between prophets. At this day God wishes to prove the

fidelity of his people by such an experiment, and to detect the hypocrisy of the

multitude. For, as Paul says, there must be heresies, that those who are approved

may be made manifest. (1 Corinthians 11:19.) God therefore does not rashly permit

so much license to Satan's ministers, that they should petulantly rise up against

sound doctrine: nor yet without a cause does he permit the Church to be torn asunder

by diverse opinions, and fictions to grow so strong sometimes, that truth itself is

buried under them: he wishes indeed in this way to prove the constancy of the pious,

and at the same time to detect the lightness of hypocrites who are tossed about by

every wind. Meanwhile, if the contention which we now perceive between those who

boast themselves pastors of the Church disturbs us, let this example come to mind,

and thus novelty will not endanger our faithfulness. What we suffer the ancients

have experienced, namely, the disturbance of the Church by intestine disputes, and

a similar tearing asunder of the bond of unity.

Next, God briefly defines who the false prophets are; namely, those who prophesy

JOHN CALVIN

out of their own hearts: he will afterwards add, they have seen nothing, they only

boast in the name of God, and yet they are not sent by him. The same thing is

expressed in various ways, but I shall treat other forms of speech in their own places.

Here, as I have said, we may readily decide at once who are the true and who the

false prophets: the Spirit of God pronounces every one who prophesies from his own

heart to be an impostor. Hence nothing else remains but for the prophets faithfully

to utter whatever the Spirit has dictated to them. Whoever, therefore, has no sure

testimony to his vision, and cannot truly testify that he speaks from God's mouth

and by the revelation of his Spirit, although he may boast in the title of prophet, yet

he is only an impostor. For God here rejects all who speak from their own heart.

And hence we also gather the extreme vanity of the human mind: for God puts a

perpetual distinction between the human mind and the revelation of his Spirit. If this

be so, it follows that what men utter of themselves is a perverse fiction, because the

Spirit of God claims to himself alone, as we have said, the office of showing what is

true and right. It follows ---

Woe to, the foolish or disgraceful prophets {,}נבלnebel, signifies ``a vile person,''

``a castaway,'' just as {,}נבלהnebeleh, means ``foulness,'' ``crime,'' ``wicked-

ness,'' although {,}נבלnebel, is oftener taken for folly, and I willingly embrace this

sense as it is generally received. He calls false prophets foolish, because they doubt-

less fiercely insulted the true servants of God --- just like upstarts puffed up with

wonderful self-conceit; for the devil, who reigns in them, is the father of pride: hence

they carry themselves haughtily, arrogate all things to themselves, and wish to be

thought angels come down from heaven. And when Paul speaks of human fictions,

he grants them the form of wisdom. (Colossians 2:23.) Hence there is no doubt that

these pretenders of whom Ezekiel speaks were held in great esteem, and so, when

swollen with bombast, they puffed forth surprising wisdom; but meanwhile the Holy

Spirit shortly pronounces them fools: for whatever pleases the world under the mask

of wisdom, we know to be mere folly before God.

Now he adds, who walk after their own spirit, without seeing any thing: that is,

when no vision has been given them. Ezekiel explains himself more clearly, or rather

the Spirit who spoke through him. As, therefore, he has lately condemned all who

prophesy out of their own mind or heart, --- for the noun ``heart'' is here used for

``intellect,'' as in other places, --- as, therefore, the Spirit has lately condemned

all such, so he says that those who walk after their own spirit wickedly abuse the

prophetic office. He here alludes to the prophetic gift when he speaks of ``spirit.''

For, because they might object that false prophets did not speak from their own

heart, but had secret revelations, he concedes to them the use of the word ``spirit''

by a rhetorical figure, 273 and thus refutes their boasting, as if Ezekiel had said

that those fictitious revelations are mere fancies: they have indeed something in

them more than common, but still they are fanatics. This then is the sense of the

word ``spirit.'' Meanwhile there is no doubt that he repeats what he lately saw, and

the contrast removes all doubt. Without seeing any thing, says he: thus vision is

273Calvin uses the Greek word {καταχρηστικῶς}, meaning in rhetoric the use of a word in a sense different from

its natural one. Catachresis is the grammatical term, implying the use of terms in their ``non-natural'' sense. The French has

``neantmoins que ce soit improprentent.''

EZEKIEL

opposed to the human heart and spirit; but what is vision but a supernatural gift?

When, therefore, God raises his servants above the capacity of human ability, and

makes them discern what no mortal power can bestow, that is a vision; and if a

vision is removed, nothing will remain but the spirit or heart of man. Hence those

who cannot really show that their utterance is evidently inspired, shall be compelled

to confess that they speak of their own minds. It follows ---

Ezekiel 13:4

4. O Israel, thy prophets are like the foxes in the deserts.

4. Tanquam vulpes in locis solitaries prophetae tui, Israel, fuerunt.

Hence Ezekiel exposes the snares of the false prophets. The ten tribes had been

dispersed, just as if a field or a vineyard had been removed from a habitable neigh-

borhood into desert regions, and foxes held their sway there instead. For they have

many hiding-places; they insinuate themselves through hedges and all openings,

and so break into the vineyard or field, and lay waste its fruits. Such, as I have said,

was the condition of the people from the time of its dispersion. While the Israelites

dwelt at home, they were in some way retained within their duty, as if fortified by

certain ramparts. At Jerusalem, too, the high Priest presided over spiritual trials, that

no impious doctrine should creep in: but now, since the people were so dispersed,

greater license was given to the false prophets to corrupt the people, since the mis-

erable exiles were exposed to these foxes; for they were liable to injuries just as

if desert regions surrounded them. Being thus destitute of protection, it was easy

for foxes to enter by clandestine arts, and to destroy whatever good fruits existed.

Meanwhile Ezekiel obliquely reproves the people's carelessness. Although they were

dispersed, and were so open to the snares of the false prophets, yet they thought

to have been attentive and cautious, and God would doubtless have afforded them

aid, as he promises to his people the spirit of discretion and judgment whenever

they need it. (1 Corinthians 12:10.) But when the Israelites were wandering ex-

iles, and attention to the law no longer flourished among them, it came to pass that

foxes, meaning their false prophets, easily entered. Whence it follows that the peo-

ple were not free from faults, since they exposed themselves to the snares of these

false prophets. It follows ---

Ezekiel 13:5

5. You have not gone up into the gaps, neither made up the hedge for the house

of Israel to stand in the battle in the day of the LORD.

5. Non ascendistis ad rupturas 274 neque sepiverunt sepem super domum Israel

ad standum in praelio in die Iehovae.

Hence he pursues the same sentiment, but presses the false prophets harder. He

has said generally that they were sacrilegious, making a false use of God's name

when speaking entirely in their own. He now separates them by another mark from

the approved and faithful servants of God, namely, they had not gone up into the

breach, nor built up a hedge to protect the house of Israel, that they might stand in

the battle in the day of Jehovah. This verse is variously explained: some refer what is

here said to prayer; others twist it according to different imaginations, but I restrict it

274Or, "breaks." — Calvin.

JOHN CALVIN

to their teaching. 275 Ezekiel not only blames their inner and hidden perfidy, he not

only strikes their minds, so as to convince them that they had no desire for piety, and

no zeal for God's glory, but he shows that their teaching must be altogether rejected,

because they did not propose to themselves the right object. But what is the mark

at which all God's servants thought to aim? Surely to consult the public safety;

and when they see signs of God's wrath, to meet them, and prevent the urgent

calamity. These impostors saw the people not only impious, but rebellious, so that

there was no hope of their repentance. On the other hand, they saw God threatening;

and although they were blind, yet they could behold the signs of God's reproaching

vengeance. Hence it was their duty to go up to the breaches. Hence, also, we

understand what the Prophet means by ``breaches,'' namely, as an approach is open

to an enemy to storm a city when a breach is made in the wall, so also, when the

iniquity of the people overflows like a deluge, a rupture is already made, by means

of which God's wrath is able to penetrate immediately, and to lay everything waste

till it is reduced to nothing.

As often, then, as we see God offended by the people's wickedness, let us learn

that a breach has been made, as if we had been destined to destruction. Hence

those who desire to discharge the office of teaching faithfully ought to hasten to the

breach, to recall the people from their impiety, and to exhort them to repentance.

Thus the wall becomes restored, because God is appeased, and we are able to rest in

quietness and security. What follows has the same object --- they have not restored

the hedge. For when a people breaks through all rights, and violates God's law,

it is just as if they laid themselves bare in every part from the protection of God,

as Moses reproves them when speaking of the molten calf: Behold, says he, this

day you are naked; that is, because they had hurled themselves into destruction.

(Exodus 32:25.) So the Prophet says that these traitors did not run up to restore the

hedge when the house of Israel was exposed to robbers, thieves, and wild beasts,

because it was no longer protected by the hand of God. What follows has the same

object, that they should stand in the battle in the day of the Lord; that is, to oppose

themselves to God's vengeance. This relates to prayers, when mention is made

of Phinehas, in Psalm 106:30, and also in the same psalm, Psalm 106:23, where it

is said of Moses, Unless Moses had stood in the breach to turn away God's wrath.

Here also, as I have said, the Prophet looks rather to doctrine. For here he sharply

rebukes the folly of false prophets who had promised wonderful things. Now, when

God approached in earnest, all their prophecies vanished: he says, therefore, they

stood not in the battle in the day of Jehovah; for, if they had diligently exhorted the

people to repentance, those sinners had reconciled God to themselves: for we turn

aside his judgment beforehand when we turn to him in time, as Paul teaches. (1

Corinthians 11:31.) If, therefore, the people had been thus diligently advised, they

had stood in the battle; that is, their teaching would have been a bulwark against

the breaking out of God's wrath to destroy them utterly. Now, therefore, we see the

meaning of Ezekiel, namely, to show how the fallacies of the false prophets could be

275CEeolampadius takes a different view: he says, "principibus et prophetis juxta quadrat: eorum est animam ponere pro ovibus contra pseudoprophets." he then quotes John 10, "Vident lupum venientem et fugiunt." The remainder of his comment on this verse is worthy of perusal.

EZEKIEL

perceived, since by their blandishments and flatteries they destroyed the people,.

Now it follows ---

Ezekiel 13:6

6. They have seen vanity and lying divination, saying, The LORD saith: and the

LORD hath not sent them: and they have made others to hope that they would

confirm the word.

6. Viderunt vanitatem, divinarunt mendacium, dicentes, dicit Iehovah, et non

misit eos Iehovah: et sperare fecerunt 276 ad stabihendum sermonem.

Here again he pronounces generally that those false prophets were vain, and this

assertion depends upon the principle that they had spoken from their own heart or

spirit, for nothing false or vain can proceed from God. It follows, therefore, that they

are here condemned of vanity and lying, because they dared falsely to use the name

of God when they uttered nothing but their own dreams. He now confirms what we

saw in the last verse, when he says, they hoped to establish their word. Hence they

puffed up the people with vain hope, when they said that God would not be so severe

as to exact continual punishment of the holy and elect nation. True prophets also

often recall sinners to the mercy of God, and magnify it so, that those who wrestle

with despair may not doubt God's long-suffering, since he is said to be slow to anger,

and inclined to reconciliation; and his pity endures for a life, while his anger passes

away in a moment. (Numbers 14:18; Psalm 103:8, and Psalm 30:5.) True prophets

indeed act thus; but they join two members which must not be separated, otherwise

God himself would be, as it were, dissipated. 277 Hence, when true prophets exhort

sinners to hope and predict God's freeness to pardon, they likewise discourse about

penitence; they do not indulge sinners, but rouse them, nay, wound them sharply

with a sense of God's anger, so as in some way to stir them up, since God's mercy

is set before us for that end, that by it we may seek life. Hence we must be dead in

ourselves; but false prophets sever between the two, and divide God, as it were, in

half, since they speak only of his freeness to forgive, and declare his clemency to be

set before all, while they are profoundly silent about repentance. Now, therefore, we

see why the Prophet here reproves these traitors 278 who abused the name of God,

since they made the people to hope. Without hope, indeed, the sinner could not be

animated to seek God: but they promised peace, as he will say directly, when there

was no peace. Therefore let us proceed with the exposition.

Ezekiel 13:7

7. Have ye not seen a vain vision, and have ye not spoken a lying divination,

whereas you say, The LORD saith it; albeit I have not spoken?

7. An non visionem vanitatis vidistis? et divinationem mendacii locuti estis? Et

loquentes 279 dicit Iehovah: ego non fueram locutus?

Here God shows why he had formerly pronounced that they brought forward noth-

ing but vanity and falsehood, namely, because they used his name falsely, and out

276Others translate, "to be hoped for;" but the word is here taken transitively. — Calvin. 277Dissipetur: The French has "fust luy-mesme deschire par picces." 278Calvin's Latin is nebulones; the French translation "belistres;" the familiar English "rascals."

279Verbally, that is, "by saying." — Calvin.

JOHN CALVIN

of light created darkness; for by the feint of speaking in God's name, they darkened

men's minds. That sacred name is, as it were, a fount of splendor, so as far to sur-

pass the light of the sun; nay, whatever light exists, is made apparent and refulgent

by it. But, as I have said, the servants of Satan turn light, into darkness, because

they audaciously boast that God has said so. This passage and similar ones show us

how diligently we ought to guard against Satan's fallacies. This is their astounding

boldness to bring forward God's name while they so wantonly trifle with his judg-

ments. For to boast that God has spoken is as if we wished, by impious profanation,

purposely to draw him into a dispute. For how can God bear us to turn his truth into

lie? But there have been impostors in all ages who have thus thoughtlessly flown

in the face of God. We are not surprised at the heathen doing so; but in the cho-

sen people, it was certainly an incredible prodigy and an intolerable disgrace, when

they had access to all heavenly doctrine for the guidance of their conduct, and when

God was daily calling forth prophets, as he had promised by Moses, to see these

impious dogs who barked so, and you pretended so proudly to speak in God's name.

(Deuteronomy 18:15-18.) Admonished, then, by this caution, let us be on our guard

when we see Satan's servants endued with such arrogance. It follows ---

Ezekiel 13:8-9

8. Therefore thus says the Lord GOD; Because ye have spoken vanity, and seen

lies, therefore, behold, I am against you, saith the Lord GOD.

8. Propterea sic dicit Dominator Iehovah, eo quod locuti estis vanitatem, et vidistis

mendacium, 280 propterea ecce ego contra eos, dicit Dominator Iehovah.

9. And mine hand shall be upon the prophets that see vanity, and that divine lies:

they shall not be in the assembly of my people, neither shall they be written in the

writing of the house of Israel, neither shall they enter into the land of Israel; and you

shall know that I am the Lord GOD.

9. Et erit manus mea contra prophetas qui vident vanitatem, et qui divinant men-

dacium: in consilio populi mei non erunt, et in scriptura 281 domus Israel non scriben-

tur: et ad terram Israel non redibunt: et cognoscitis quod ego Dominator Iehovah.

Here at length he begins to pronounce judgment against the false prophets. Hith-

erto, under the form of a complaint, he shows how wickedly they had corrupted and

profaned his sacred name: then how impiously they had rendered prophecies con-

temptible by their lies, and how cruel they were to the people whose safety ought to

be their first care, and how they drew on the miserable to destruction. For after God

has so narrated their sins, he now denounces punishment; and, first, generally he

says that he was their adversary. This clause is by no means superfluous, since such

carelessness would not have besotted the impious, unless they thought themselves

free from all dealings with God; hence they utterly reject all fear and sin with free-

dom. But this could not happen, unless they determined that God either sleeps, or

does not behold human affairs or trifles as they do. Since, therefore, false prophets

very licentiously corrupt God's word, when they pretend it to be a pleasant sport;

God, on the other hand, pronounces Himself their adversary; as if he said, your con-

280There is a change of expression here, since he had formerly said, "you have spoken a divination of falsehood and have seen a vision of vanity." — Calvin.

281That is, "in the catalogue." — Calvin.

EZEKIEL

test shall not be with men, but I will be the avenger of so wicked a profanation of my

name.

Besides, he afterwards points out the punishment; my hand, says he, shall be

against the prophets. For although God threatens to become an adversary to the

reprobate, yet this is not sufficient to terrify them, they are so stupid. But it is nec-

essary to use another stimulus, namely, that God should display his power. This

is the reason why he now adds, his hand should be against the false prophets. The

hand is sometimes taken for a blow: but because God sees the impious torpid amidst

their sins, he says that he would not only be their enemy and an avenger of his glory,

but he brings forward his own hand into the midst. It follows, they shall not be in

the counsel of my people. Some explain the noun {,}סודsod, more subtlety than

they need for that experience of God which is offered to the elect for their salvation.

But this explanation is forced, for they are deceived in thinking that the Prophet's

meaning is different in the second clause, where he adds, they shall not be written

in the list of the house of Israel: he repeats the same thing in different words: in

the first place he had said, they should not be in the secret of the people: for {,}סוד

sod, signifies a secret, but it is taken for counsel: they shall not be therefore in the

assembly of the people: afterwards he adds, they shall not be in the catalogue of

the house of Israel. He mentions a catalogue, because judges and others elected

to any office were written in a list. We see, therefore, what the Prophet intends ---

for I am compelled to break off here --- namely, that those impostors who wished

to enjoy the prophetic title, were altogether without the Church, since God had cast

them off.

PRAYER.

Grant, Almighty God, since we are so torpid in our vices that excitements are

daily necessary to rouse us up, first, that our destined pastors may faithfully call us

to repentance; then, that we in our turn may be so attentive to their exhortations,

and so suffer ourselves to be condemned, that we may be our own judges: Grant

also, that when you chastise us severely, the taste of thy paternal goodness may

never be so lost to us, so that a way may always be open to us to seek reconciliation

in Jesus Christ our Lord. --- Amen.

Lecture Thirty-Fifth.

We explained yesterday what the Prophet meant when he pronounces that the

impostors who deceived the people should not be in the counsel of the pious nor in

their catalogue, and we said that this was twice repeated. Now the question arises,

did the Prophet speak of the secret election of God, or only of an external state?

For although these traitors were at the greatest distance from the Church, yet we

know that they boasted in a common title like Ishmael, who, until he was cast out of

his father's house, proudly boasted in his right of birth. (Genesis 21:9.) And at this

day, we see how the Papists claim to themselves the name of ``the Church,'' since

they pretend to the perpetual succession: and truly we are compelled to confess

that the ordinary ministry is with them. But because they have tyrannically abused

their power, and have altogether overthrown that method of governing the Church

JOHN CALVIN

which the Lord had appointed, we may safely laugh at their boastings. 282 There was

the same haughtiness in the false prophets of old, who asserted that they held no

mean rank among the people, because they were created prophets by God. Hence,

therefore, we gather that these words are not used of any external state, because a

place among the elect people was always conceded to them. Without doubt, then,

we must understand the contrast between the true members of the Church and

hypocrites, who pretend to the name of God. And for this reason it is said in Psalm

15:2, as well as Psalm 24:4, that not all who go up to the mount of God have a

perpetual seat there, unless they are pure in heart and hand. The sum of the whole

then is, although false prophets thunder forth their boasts with inflated cheeks, and

claim the prophetic name, yet they thought not to be reckoned in that rank, as they

are altogether without the elect people.

But a second question arises out of this. If the Prophet denies their right to be in-

cluded in the council of the pious, he ought not to speak in the future tense: because

as God's election is eternal, so his sons were written in the book of life before the

creation of the world. But he says they shall not be written, and this seems absurd.

But Ezekiel here accommodates his language to the usual custom of mankind. The

language of the psalm is harsher: let them be blotted from the book of life, since

they are not written among the just. (Psalm 69:28.) For it cannot happen that he

who is once written in the book of life can ever be blotted out. But in the second

clause the Prophet explains himself --- that they be not written with the just; that is,

that they be not written in the catalogue of the just. So also Ezekiel now says: they

shall not be in the secret of my people, and they shall not be written in the writing

of the house of Israel: because for a time they seemed to be in the number of the

pious: hence a change of expression is here used, but only in accommodation to the

rudeness of our mind.

This passage is useful in this sense. The Holy Spirit admonishes us that it is

not sufficient to suppose men members of the Church because the greater number

seem to excel others, just as the chaff is above the wheat and suffocates it: thus

hypocrites bury the sons of God whose number is small, while they shine forth in

their own splendor, and their multitude makes them seem exclusively worthy of the

title of the Church. Hence let us learn to examine ourselves, and to search whether

those interior marks by which God distinguishes his children from strangers belong

to us, viz., the living root of piety and faith. This passage also teaches that nothing

is more formidable than to be rejected from God's flock. For no safety is to be hoped

for, except as God collects us into one body under one head. First, all safety resides

in Christ alone; and then we cannot be separated from Christ without falling away

from all hope of safety: but Christ will not and cannot be torn from his Church with

which he is joined in all indissoluble knot, as the head to the body. Hence, unless we

cultivate unity with the faithful, we see that we are cut off from Christ: hence I said

that nothing was more to be feared than that separation of which mention is here

282The subject of "the perpetual succession" being so fully discussed in the present day, this admission of Calvin's is worthy of notice. The Latin has ordinarium ministerium: the French, "le ministere ordinaire." The reasons which he gives for rejecting such pretensions would be deemed by many unsatisfactory.

EZEKIEL

made. On the other hand, it is said in Psalm 106:4, Remember me, O God, in thy

good will towards thy people: visit me with thy salvation. When the author of the

Psalm prays in this way, he at the same time acknowledges that our true and solid

happiness is placed in the Lord's embracing us with the rest of the faithful. For God's

good will towards his people is that fatherly kindness by which he embraces his own

elect. If, therefore, God thinks us worthy of that fatherly favor, then we have a sure

confidence of safety.

Afterwards he adds, And they shall not return to the land of Israel: and ye shall

know that I am Jehovah. Ezekiel here places an outward mark as the sign of reproba-

tion, since, while a free return was permitted to others, these were excluded. Hence

Ezekiel signifies that God's anger would be manifest in the case of false prophets by

their exclusion from the benefits common to the people. For when God shall open

the door, and promulgate an edict concerning a free return: they shall remain exiles,

and shall never enjoy that native country to which they boasted that they should in

a short time return. He confirms then by an outward symbol what he has already

said about reprobation. For although many died in exile who were real members of

the Church, as Daniel and his allies, and many others, yet., as far as these deceivers

were concerned, it was a sure sign of their rejection that they boasted of their speedy

return to their country. Since, therefore, they were deprived of that advantage, God

openly shows that they were unworthy of being reckoned among the elect people.

It follows ---

Ezekiel 13:10-11

10. Because, even because they have seduced my people, saying, Peace; and

there was no peace; and one built up a wall, and, lo, others daubed it with untem-

pered, morter:

10. Propterea et propterea 283 quod deceperunt populum meum dicendo, pax et

non erat pax: et ipse aedificavit parietem, et ecce ipsi leverunt ipsum insipido.

11. Say unto them which daub it with untempered morter, that it shall fall: there

shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy

wind shall rend it.

11. Dic ad linentes insipido, cadet: 284 erit pluvia vel imber inundans: et dabo

lapides grandinis, 285 et spiritus turbinum vel tempestatum scindet vel disrumpet

Here Ezekiel pursues the same metaphor which he had used with a very slight

difference, for there is such an agreement that the connection is apparent between

the former and the present sentence. He had said that the false prophets did not go

up to the breaches, and did not restore the hedges of the house of Israel: we have

explained these words thus --- teachers who discharge their duties honestly and sin-

cerely are like builders, who, if they see a breach in a wall, instantly and carefully

repair it: they are like gardeners who do not allow either a field or a vineyard to be

exposed to wild beasts. As, then, he had formerly said that these false prophets did

not go up to the breach through their not being affected by the dispersion of the

283The repetition is emphatic. — Calvin. 284The copula is superfluous. — Calvin. 285Others translate "and you hailstones shall fall;" others take it transitively, "you shall cause to fall;" 'but we must explain it either "they shall fall," or "cause to fall." — Calvin.

JOHN CALVIN

people, but knowingly and willingly betrayed the people's safety through open and

gross perfidy; so also he now says, that they built a wall indeed, but without mortar.

The word {,}תפלthephel, ``untempered,'' is variously explained, but I doubt not the

Prophet meant sand without lime. Jerome thinks it to be mortar without chaff; but

my view is better, namely, that they built only in appearance; and in this the image

which the Prophet now uses differs from the preceding one. He had said before, they

did not go up to the breach; he now grants them more --- that they really built; but

it is easy to reconcile the two assertions: since they did not go up to the breach to

provide safety for the people; and yet they feigned themselves anxious, and seemed

as if they wished to restore the ruins. But while the Prophet merely grants their in-

tention, he adds that they were bad builders, just as if any one should heap together

a quantity of sand, and moisten it with water, yet it would profit him nothing; for the

sand disperses by itself, and grows solid by lime alone, and thus becomes cement.

Therefore the Prophet means that those impostors accomplish nothing seriously; and

when they show great anxiety and care, that is in vain, because they only heap up

sand and dust when they ought to temper the mortar with sand and lime. We under-

stand then how these two places mutually agree: because, even because they have

deceived my people: this is without a figure. Now he adds figuratively, they have

built up a wall, but they have daubed it only with untempered mortar, that is, sand.

The kind of fallacies are now mentioned: because they said, Peace, when there

was no peace. We yesterday reminded you that impostors have something in com-

mon with God's true servants, just as Satan transforms himself into an angel of light.

(2 Corinthians 11:14.) We know that all the prophets were always messengers of

peace: now this agrees chiefly with the good news, How beautiful are the feet of

those who preach the gospel of peace. (Isaiah 52:7; Romans 10:15.) Whenever God

commends his own word, he adds its character of peace. For when he is justly at

enmity with us, there is one way of reconciliation and remission of sin. This springs

from the preaching of the gospel. The prophets formerly discharged this duty; and

when these impostors strove to deceive the people, they stripped off their masks

and deceived the simple through the difficulty of discerning between themselves

and the true servants of God. And yet, as we said yesterday, no one could be de-

ceived except through their own fault. For God, indeed, offers us peace, and invites

us to reconciliation by his own prophets; but on this condition, that we make war

with our own lusts. This, then, is one way of being at peace with God by becoming

enemies to ourselves, and fighting earnestly against the depraved and vicious de-

sires of the flesh. But how do false prophets preach peace? Why! so that miserable

and abandoned men may sleep in the midst of their sins. We must diligently attend,

then, to this difference, that we may safely embrace the peace which is offered us

by true prophets, and be on our guard against the snares of those who fallaciously

flatter us with peace, because under promise of reconciliation they foment hostilities

between God and ourselves.

How, then, can it happen that we can be at rest while God is opposed to us? Thou

shalt say, therefore, to those who daub with untempered mortar, it shall fall. Here

the Spirit signifies that the false prophets should be subject to the greatest ridicule,

EZEKIEL

when they shall be convicted by the event, and their is shall be proved by clear proof.

Hence, also, we may gather the utility of the doctrine which Paul teaches, that we

must stand bravely when God gives the reins to impostors to disturb or disperse

the Church. They shall not proceed any further, says he. (2 Timothy 3:9.) He says

elsewhere in the same epistle, (2 Timothy 3:13,) They shall wax worse and worse;

that is, as far as God pleases to be patient with them. But meanwhile the end is

at hand, when the Lord shall shame all the impious false prophets, and detect their

ignorance, rashness, and audacity, because they dared to use his name in offering

peace to the reprobate. Thou shalt say, therefore, the wall shall fall. He speaks here

of doctrine. There shall be an overflowing shower, says he --- a desolating rain. Here

the Spirit signifies that there shall be a violent concussion which shall disperse all the

artifices of the false prophets, and detect their frauds, when the Lord should bring on

the Chaldaeans, and deliver the city to them. Hence the same meaning is intended

by the shower, by stones, by the rush of a whirlwind, but it was necessary to express

the same thing in many ways, because the Israelites had grown torpid through their

fallacies, and willingly seized upon what the false prophets said --- that God would

be propitious to them. After he had mentioned the shower, he goes on to hailstones.

The more probable reading is, Ye, O great hailstones, shall fall; unless perhaps it

is better to take the verb {,}תפלנהthephelneh, transitively, as I am inclined to do,

ye shall make fall. This apostrophe is emphatic, because God addresses the stones

themselves, and thereby obliquely reproves the sloth of those who thought to escape

in safety through their blandishments. When God, therefore, addresses the stones,

he doubtless reproaches the Israelites for hardening themselves so completely. He

adds the violence of whirlwinds, or of tempests, in the same sense. The violence of

the whirlwinds, then, shall break down or overthrow the wall. In conclusion, Ezekiel

teaches that the doctrine of the false prophets had no need of any other refutation,

that the arrival of the Chaldaeans, and their boasting, is like a storm and whirlwind to

devastate the whole land: and thus he derides those praters who used their tongues

so audaciously: he says that those strangers should come to refute these lies, not

by words only, but by a violent attack. It follows ---

Ezekiel 13:12

12. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing

wherewith ye have daubed it?

12. Et ecce cadet paries, 286 annon dicetur ad vos, ubi litura 287 quam levistis.

He confirms the last sentence, namely, that the false prophets would be a

laughing-stock to all when their prophecies and divinations came to nothing, for

the event would show them to be liars. For when the city was taken it sufficiently

appeared that they were the devil's ministers of deceit, for they were trained in

wickedness and boldness when they put forth the name of God. Now the Prophet

teaches that a common proverb would arise when the wall fell; for by saying, shall

286That is, "when the wall shall have fallen:" we must understand the adverb "when." — Calvin.

287Some translate lenimentum or linimentum: grammatically it thought to be litio; but although good Latin authors do not use the word litura here for "daubing," yet we express it ubi litura. — Calvin.

JOHN CALVIN

it not be said to them, he signifies that their folly and vanity would be completely

exposed, so that this proverb should be everywhere current --- where is the daubing

with which you daubed it? It follows ---

Ezekiel 13:13

13. Therefore thus says the Lord GOD; I will even rend it with a stormy wind in my

fury; and there shall be an overflowing shower in mine anger, and great hailstones

in my fury, to consume it

13. Propterea sic dicit Dominator Iehovah. Cadere faciam 288 spiritum tempesta-

tum in ira mea: et imbre inundans in ira mea: et erit imber inundans in ira mea, 289

et lapides grandinis in excandescentia ad consumptionem.

He still pursues the same sentiment; but he says he will send forth storms and

hail, and a whirlwind. He formerly spoke of hail, and showers, and violent storms;

but he now says, that those winds, storms, and showers should be at hand to obey

him. We see, therefore, that this verse does not differ from the former, unless in

God's showing more clearly that he would send forth storms, whirlwind, and hail to

overthrow the empty building which the false prophets had raised. It follows ---

Ezekiel 13:14

14. So will I break down the wall that you have daubed with untempered morter,

and bring it down to the ground, so that the foundation thereof shall be discovered,

and it shall fall, and ye shall be consumed in the midst thereof: and you shall know

that I am the LORD.

14. Et evertam parietem quem levistis insipido, et projiciam in terram, et

discooperietur fundamentum ejus, et cadet: et consumemini in medio ejus: et

cognoscetis quod ego Iehovah.

This verse ought to be united with the other: God says, I will throw down the wall.

For the false prophets had acquired so much favor, that their boasting was as much

esteemed as an oracle. Hence the people were persuaded that what even these

impostors dreamt was uttered by God. Since, therefore, they had so bound men's

minds to themselves, the Prophet was obliged to inveigh vehemently against those

impostures, since he would not have succeeded by simple language. This language,

indeed, may seem superfluous; but if any one considers how greatly these miserable

exiles were deluded by the false prophets, he will easily acknowledge that God does

not repeat the same thing so often in vain: as in this place he brings forward nothing

new; but he so inculcates what we have already seen as to confirm it. I will pull

down, therefore, the wall which you have daubed with untempered mortar, and I

will lay it low on the ground, and its foundation shall be uncovered, or discovered.

Here the Prophet signifies that God would so lay bare the fallacies of those who had

deceived the people with vain hopes, that no disguise should remain for them, but

their disgrace should be plain to every one. Now, such was the shamelessness of

these impostors, that if they were convicted on one point, yet they did not desist on

288This is the same word which he had formerly used, but it is here taken in another sense: he had formerly said, "And the spirit of tempests shall break or cut;" but he now says, "I will make it cut or break forth;" so that the sense is clearer — "therefore I will make it break forth." — Calvin.

289The original words for ira are different. We may translate {,{חמהchemneh, ``burning wrath'' ---

``therefore in my burning wrath I will make the whirlwind break forth.'' --- Calvin

EZEKIEL

that account, but took credit to themselves if anything turned out more fortunately

than they could expect, 290 as if they had not prophesied in vain, while a single thing

came true. Since, therefore, the impious so turned their backs when God detected

their folly, the Prophet adds, that the false prophets would have nothing left, because

God will not only overthrow whatever they seemed to build, but he will uncover even

the foundations, so that the people may understand that there was not a scruple or

the least particle of truth in them.

And it shall fall, and you shall be consumed in the midst of it. He had just said that

it should be ruinously consumed: hailstones, he said, should fall to consume it; by

which word he understood that the final slaughter should be so severe that no hope

should be left. For as long as Jerusalem stood, the Israelites always look forward to

a return. But when they saw the kingdom not only weakened, but utterly destroyed,

the temple overthrown, and the city ruined, whenever they heard of their dreadful

dispersion, not the slightest remnant of hope survived. Now this consumption is

transferred to the false prophets. As that consumption was final, and without a gleam

of hope, ye shall be consumed, says he, in the midst of it, and ye shall know that I

am Jehovah. He does not inculcate this particular so often in vain; but he inveighs

with indignation against the wicked audacity of the false prophets, who dared so

petulantly to oppose themselves to the true servants of God, and to assume his

name, and to trifle with him like children. Such is the prodigious madness of mortals

who dare to set themselves against God: for this reason, he says, they shall at length

perceive with whom they have to do. It follows ---

Ezekiel 13:15

15. Thus will I accomplish my wrath upon the wall, and upon them that have

daubed it with untempered morter; and will say unto you, The wall is no more, neither

they that daubed it;

15. Et complebo excandescentiam meam in pariete et linentem ipsum insipido:

et dicam illis non est paries, et non sunt qui leverunt ipsum.

If the inveterate obstinacy of the people had not been known to us, Ezekiel would

seem too verbose, since he might have said in a few words what he explains at such

length. But if we bear in mind the perverse and refractory disposition of the people,

we shall find that there was need of such continual repetition, I will fulfill, says he,

my burning wrath upon the wall; that is, I will show how detestable and destructive

to my people was this doctrine. Hence God fined up his anger on the wall, when

he reduced to nothing all the lies of the false prophets: afterwards also he attacked

them, since the mark of disgrace was attached to their characters, and this rendered

their doctrine detestable: afterwards, says he, I will say, There is no wall; those

who daubed it are not. When God speaks thus, he means that he will suffer the

false prophets to triumph among the people for only a short time. For even to the

destruction of the city and temple they always withstood God's servants with a bold

forehead, as if they would thrust their horns against God and his announcements.

Let us observe, then, that while Jerusalem was standing, the appearance of a wall

290Calvin's Latin is very cramped here. The French translation paraphrases it thus: "Mais ils repliqueront qu'il se pourra bien faire qu'il leur sera eschappe quelque chose mal a propos."

JOHN CALVIN

existed; for there was the prop of false doctrine, and the people fed willingly on such

deceits. Their daubing, therefore, stood till it vanished with the ruin of the city, and

then their vanity was proved, for God took vengeance on these insolent triflers. It

follows ---

Ezekiel 13:16

16. To wit, the prophets of Israel which prophesy concerning Jerusalem, and which

see visions of peace for her, and there is no peace, says the Lord GOD.

16. Prophetae Israel prophetarunt de Hierusalem, et viderunt ei visionem pacis,

et non est pax, dicit Dominator Iehovah.

He now concludes this discourse, and shows what he had hitherto intended by

a building badly cemented, by using sand without lime. The prophets of Israel

prophesied concerning Jerusalem. Here he does not mean false prophets, with

whom Jeremiah was continually contending, but those who in exile still hardened

the wretched. While they thought to make use of the occasion, and so to humble

the people who had been so grievously wounded by the hand of God, they stirred

them up to pride, as we have formerly seen. Our Prophet was obliged to strive with

them for the comfort of his exiles, for he was peculiarly sent to the captives, as we

have said, although the advantage of his prophecies also reached Jerusalem. The

prophets, those of Israel, that is, the ten tribes dispersed in different directions,

prophesied concerning Jerusalem. Why then did they not rather predict a happy

result? For they were reduced to extremes, and meanwhile promised victory to the

Jews. And they saw a vision, for it, says he. This clause seems opposed to another,

in which the Prophet says that they saw nothing. How, then, do these two things

agree --- to see a vision, and yet to see nothing'? What he now says as to seeing a

vision refers to their false boasting. For they were altogether without the Spirit of

God, nor did they possess any revelation. Yet when they boasted themselves to be

endowed with the Spirit, and many had faith in their words, the Prophet concedes

to them the name of a vision, although there was none, by accommodation. He

says, therefore, that they saw a vision, that is, that they boasted in one since they

professed to be spiritual. As at this time the Papists deny that they utter anything

out of their own minds, and say that they have all those fictions, by which they

adulterate all piety, from the Holy Spirit; so these prophets said they were spiritual:

and as far as the title is concerned, the Prophet grants what in reality he disallows

when he adds, there was no peace when they said there was peace. Hence it

appears that a vision was in their mouth united with sacrilegious boldness: yet

there was no vision; because, if God had manifested anything by his Spirit, he would

really have proved it as he says by Moses. (Deuteronomy 18:22.) Since, then, there

was no peace, but the final overthrow of the city was at hand, it is easily collected

that they saw nothing, but made false use of that sacred name of vision to acquire

confidence for themselves. As to his saying there is no peace, it extends to the

future. They promised peace by saying that the siege of the city was to be raised,

and prosperity to await the Jews. But God, on the other hand, pronounces there

should be no peace, because it will shortly be evident that Jerusalem is devoted to

utter destruction.

EZEKIEL

PRAYER.

Grant, Almighty God, since we do not cease to provoke thee by our sins, that we

may at length consider our wretched condition, unless you govern us by thy Spirit,

and subject us to thyself in true obedience: and may we so desire to be reconciled to

thee, that we may not flatter ourselves, but being altogether humbled and emptied

of self, may we fly to thy mercy with a true feeling of piety: and so find what is

prepared for us in Christ Jesus our Lord. --- Amen.

Lecture Thirty-Sixth.

Ezekiel 13:17-18

17. Likewise, thou son of man, set thy face against the daughters of thy people,

which prophesy out of their own heart; and prophesy thou against them,

17. Et tu fliesi hominis, pone faciem tuam contra filias populi tui, quae prophetant

ex corde suo: et propheta contra eas.

18. And say, Thus saith, the Lord GOD; Woe to the women that sew pillows to all

armholes, and make kerchiefs upon the head of every stature to hunt souls! Will ye

hunt the souls of my people, and will ye save the souls alive that come unto you?

18. Et dices, sic dicit Dominator Iehovah, Vae consuentibus pulvillos super omnes

cubitos manus, et facientibus pepla 291 super caput omnis staturae ad venandum

animas: in animas venabimini a populo meo, 292 et animas quae vobis sunt 293

vivificabitis.

WE may gather from this passage that Satan's lies were not spread among the

people so much by men as by women. We know that the gift of prophecy is some-

times though rarely allowed to women, and there is no doubt that female prophets

existed whenever God wished to brand men with a mark of ignominy as strongly

as possible. I say as much as possible, because the sister of Moses enjoyed the

prophetic gift, and this never ceased to the reproach of her brother. (Exodus 15:20.)

But when Deborah and Huldah discharged the prophetic office, (Judges 4:4, and 2

Kings 22:14,) God doubtless wished to raise them on high to shame the men, and

obliquely to show them their slothfulness. Whatever may be the reason, women

have sometimes enjoyed the prophetic gift. And this is the meaning of Joel's second

chapter, (Joel 2:28,)Your sons shall see visions and your daughters shall prophesy.

There is no doubt that the Spirit transfers to the kingdom of Christ what had been

customary among the ancient people. For we know that Christ's kingdom is de-

scribed, or rather depicted, under the image of that government which God formerly

held under the law. Since, then, certain women were gifted with the prophetic spirit,

Satan, according to his custom, abused this under a false pretense. We know that

he always emulates God and transforms himself into an angel of light, because if he

were to show himself openly, all would instantly flee from him: hence he uses God's

name deceptively, to ingratiate himself among the simple and incautious. And he

not only sends forth false prophets to scatter abroad their lies and impostures, but

he turns even females to the same injurious use.

291Or, "veils." — Calvin. 292That is, "you hunt the souls of my people." — Calvin. 293That is, "yours." — Calvin.

JOHN CALVIN

Here we see how anxiously we ought to guard against any corruption which may

creep in to contaminate the pure gifts of God. But this contest seems not to have

been sufficiently honorable to the servant of God; for it was almost a matter of shame

when they engaged with women. We know that those who desire praise for their

bravery do not willingly engage with unequal antagonists who have no strength to

resist; since there is no praise in a victory when it is too easy: so also Ezekiel could

put away from him this undertaking, since it was unworthy of the prophetic office.

Hence it appears, that God's servants cannot faithfully discharge the duties assigned

to them, unless they strive to remove all impediments. This then is the condition

of all those to whom God assigns the office of teaching, that they may oppose all

false doctrines and errors, and never consider or wish for great praise from their

victory: it should suffice them to assert God's truth against all Satan's devices. Thus

we see Paul strove with a workman (Demetrius), (Acts 19:24,) and that was all but

ridiculous: and truly he might seem not sufficiently to regard his dignity; for from

the time when he saw secret things which it was not lawful for him to utter, and was

carried up to the third heaven, (2 Corinthians 12:4,) when he engages in a contest

with a craftsman, he seems to forget that dignity to which God had raised him. But

we must remember the reason which I have mentioned, that as the duty of teaching

is assigned to God's servants, so they are appointed as his avengers and defenders

of the doctrine of which they are heralds. Hence if, so to speak, fleas were to come

out of the earth and rail at sound doctrine, none who are influenced by a desire of

edification will hesitate to contend even with those fleas. Thus the Prophet's modesty

is conspicuous, because by God's command he turns to these weak women to refute

even them.

It is said, then, woe to those who sew pillows or cushions; it is the same thing ---

to all armholes, and to those who make covers for the head of every stature. There

is no doubt that by these tricks they deluded the minds and eyes of the simple. It is

evident from the law that some ceremonies are useful, since God commands nothing

superfluous; but Satan by his cunning turns everything useful to man's destruction.

Meanwhile we must remark that false prophets were always immoderately fond of

outward signs; for since they have nothing substantial to offer, they have need of

ostentation to dazzle all eyes. This then is the reason why men and women who

intend to deceive, always heap together a number of ceremonies. Hence Ezekiel

says, that those women had sown together pillows, and he adds, for all armholes.

Whence it appears that they laid them under the armpits of those by whom they were

consulted, although he afterwards seems to hint that they themselves reclined upon

these pillows. But now he is treating of the people. The ancients were accustomed

when they reclined at table to have cushions under their arms, though this is not our

habit. But there is no doubt that they wished to represent a kind of sleep, like the

foolish who consult oracles, and think themselves in ecstasies, and snatched away

beyond all thoughts of this world. Then they had veils or coverings which they put

over their heads. In this way imposture flourished with the Roman augurs; for they

veiled their head when they wished to begin their incantations. Livy says, that the

augur stood at the threshold with his head covered, and uttered these words, ``O

EZEKIEL

Jupiter, hear;'' 294 so that it is probable that veils covered the heads of those who

wished to consult God, that they might be as it were separated from the world, and

no longer look upon human things, but have only spiritual eyesight. With this view

these women used such ceremonies that wretched men thought themselves caught

up above the world, and all earthly thoughts being laid aside, they dozed so as to

receive the oracles, and at the same time had the head covered to avoid everything

which might call them off and distract them, and to be wholly intent on spiritual

meditations.

As to his saying, upon all arms, and upon the head of every stature. I doubt not

that the Prophet teaches by these words that these women exercised a promiscu-

ous trade, making no distinctions, but, gratifying all without choice, so long as they

brought their money in their hands, as we shall by and by see. Hence this mark of

universality ought to be noticed emphatically, because these women did not attend

to the disposition with which persons came, but only grasped at their reward, and

thus the gate was as open to all as that of the market-place. For shops are open to

all, since all are expected to promote profit and make bargains, and merchants by

their allurements entice as many as they can to purchase their goods. So also veils

were provided for all heads and cushions for all arms, for there was no difference

except in reference to profit from these profane and base transactions. With regard

to the word ``stature,'' the opinion of those who think it used, because the women

ordered those who consulted the oracles to stand, appears to me forced, and not in

accordance with the Prophet's intention. I have no doubt that, the Prophet uses the

word for ``age,'' or person, as others correctly interpret it; as if he had said, that

they made no difference between old and young, tall and short, but prostituted their

answers to all from whom they looked for gain.

It afterwards follows, Is it not to hunt souls? Here God reproves one crime, but he

will shortly add another, namely, the profanation of his sacred name. But he here

speaks only of the death of souls, as if he said that the women laid those snares to

deceive wretched souls. And because Ezekiel was commanded to, prophesy against

them, he here addresses them more vehemently --- Will ye hunt the souls of my

people? It is literally the souls which belong to my people; but it will be more simple

to receive it thus --- will ye hunt the souls of my people, and will ye give life to your

own souls, unless any one wishes to interpret it so as to make the Prophet repeat the

same thing twice. For the souls of the people were also their own. For as we shall

afterwards see, no one is deceived by the devil unless he offers himself of his own

accord, and entangles himself in his snares on purpose. Since then it is always true

that wretched men who catch at vain oracles devote themselves to the devil and his

ministers, hence the passage may be explained in this way. But the sense which I

have proposed is more simple, namely, that these women must not be yielded to

because they have hunted the souls of the people; as if the Prophet had said, the

people are precious to God, who has undertaken the care of them. Thus then he

reasons; such is your audacity, nay, even fury, that you doubt not to seize upon

294"Lib. 1. ch. 32. See also chap. 36., 'statua Atti capite velato, referring to 'Attus Navius, inclitus ea temptestate augur."

JOHN CALVIN

God's people: since therefore your impiety is so licentious and bold, will God suffer

you to rage with impunity against the souls of which he is the guardian? Lastly,

he signifies that punishment is prepared for the women who ensnare God's people,

because although those who are deceived are worthy of death, yet God will still exact

punishment of Satan's ministers who have endeavored to despoil him of his rights.

It, follows ---

Ezekiel 13:19

19. And will ye pollute me among my people for handfuls of barley and for pieces

of bread, to slay the souls that should not die, and to save the souls alive that should

not live, by your lying to my people that hear your lies?

19. Et profanastis me erga populum meum in pugillis hordeorum 295 propter

frusta 296 panis: ut occidaris animas quae non moriebantur, et ad vivificandum ani-

mas quae non vivebant, decipiendo populum meum audientes mendacium. 297

Here God accuses these women of a double crime; one crime was that which I

have mentioned, cruelly to destroy the souls which were sacred to God, and hence

were destined to be saved; but he added a more atrocious crime --- that of sacrilege,

because they had abused the name of God to deceive. Nothing is less tolerable than

when God's truth is turned into a lie, because this is like reducing him to nothing.

God is truth; if, therefore, that is abolished, what else will remain behind? God will

be, as it were, a dead specter. Hence the Prophet, in God's name, complains of

both: ye have profaned me, says he, before my people. For as the gift of prophecy

was a rare and remarkable pledge of God's love and paternal anxiety towards the

Israelites, so when that gift was corrupted, the name of God was at the same time

polluted. For God was never willing to be disjoined from his word, because he is

himself invisible, and never appears otherwise than in a mirror. Hence God's glory,

and sanctity, and justice, and goodness, and power, ought to shine in the gift of

prophecy; but when that gift is contaminated, we see how such a disgrace becomes

a reproach against God. In this way his holiness is defiled, his justice, virtue, and

fidelity, are corrupted, and his very existence called in question. So it is not without

cause that God pronounces his own name to be polluted. Then he adds, among the

people. And this circumstance increases the crime, since God's name was profaned

where he wished it to be peculiarly worshipped; for it was also profaned among the

Gentiles: but since God had never made himself known there, their profanation was

the less detestable. But, because God erected his throne among the people of Israel,

and wished his glory to shine there, we see how sacrilege increases, while his name

is profaned in that sanctuary which he had chosen. This is one crime.

But he also adds, on account of handfuls of barley and pieces of bread. Here

God shows how much and how basely he was despised by those females, who sold

their prophecies for a piece of bread or a few grains of barley which any one could

hold in his hand. If they had demanded a great reward, their insatiable avarice

would not have extenuated their crime; but their impiety is the rather discovered,

295Literally, "in handfuls of barley, or on account of them." — Calvin. 296Or, "fragments." — Calvin. 297That is, "those who hearken to a lie." — Calvin.

EZEKIEL

when on account of a small reward they so prostituted themselves and the name of

God. They boasted themselves to be the organs of the Holy Spirit: but when by this

mask they deceived the people, injustice was done to the Holy Spirit, since for so

paltry a reward they vainly boasted in their prophecies. They prostituted even God

himself: and in fine, this was just as if; being corrupted by a small bribe of no value,

they did not treat God's name with sufficient respect to be withheld from the crime

by the slightest of the recompense. A comparison will make the matter clearer. If

a person is tempted by a moderate reward to the perpetration of any crime and

refuses, and then when he is offered a far more valuable reward, and thus yields to

the temptation, this shows that his will was upright, though not sufficiently firm. But

if any one, for a single farthing, undertakes to do what he is ordered, and refuses

no crime, this shows his readiness to all sorts of wickedness. If a girl rejects bribes

when she knows her modesty to be assailed, but yet yields for a large reward, here,

as I have said, virtue struggles with vice; but if she prostitutes herself for a morsel

of bread, here she manifests that depravity which all abominate. This, then, is God's

intention, when he says that these women traded in their lies for handfuls of barley

and pieces of bread. If any one objects that prophecies were anciently saleable,

since it was customary with the people to offer the prophets rewards, I answer, that

the women are not condemned merely for receiving either the handful of barley or

the piece of bread, but because they did not hesitate to corrupt God's truth for a

trifling gain, and then to turn it into a lie. The Prophet afterwards points out the

nature of their deceit, for it would not have been sufficient to blame these women

generally, unless Ezekiel had pointed with his finger at their pestiferous impostures.

Now, therefore, he says, that they slew the souls which were not dying, and kept

alive the souls which were not living. We have said before, that by this mark the true

and righteous servants of God were distinguished from impostors. For the servants

of God, who faithfully discharge the duty enjoined upon them, kill and make alive:

for God's word is life, and brings health to lost mankind; but is a savor of death unto

death in those who perish, as Paul says. (2 Corinthians 2:15, 16.) Hence it is true

that prophets who faithfully and properly discharge their duty both kill and make

alive: but they give life to the souls which are to be freed from death, and slay the

souls which are devoted to destruction; for they denounce eternal death to all unbe-

lievers unless they repent; and whatever they bind on earth is also bound in heaven.

(Matthew 18:18.) Their teaching, therefore, is effective for destruction, as also Paul

elsewhere teaches. We have at hand, says he, vengeance against every high thing

which exalts itself against Christ, (2 Corinthians 10:5, 6.) Hence honest teachers are

armed by God's vengeance against all unbelievers who remain obstinate: but they

convey life to those who repent, since they are messengers of reconciliation; nay,

they reconcile men to God when they offer Christ to them as our peace, and by whom

the Father is propitious to us. (Ephesians 2:16.) When false prophets desire to rival

God's servants, they omit the principal part, namely, faith and repentance; hence

it happens that they proclaim life to souls already adjudged to destruction; for they

give life to the reprobate who are hardened in contempt of God by their flatteries; for

they do not require of men either faith or penitence, but only a reward. Hence also

JOHN CALVIN

it happens that they slay the souls which ought not to die, namely, because nothing

is prouder or more cruel than these false prophets. For they fulminate according to

their pleasure, and sink even to the lowest hell the whole world when no hope of

profit appears.

Here then we see the vices of these women of whom Ezekiel treats so pointedly

out, that no one need be any longer deceived by them except through his own fault.

Hence also we gather a perpetual rule in examining doctrine, lest the deceits of

Satan should surprise us for the word of God. Let us learn, then, that the prophetic

word is life-giving to us, if we are dissatisfied with our sins, and fly to God's pity with

true and serious penitence; for all souls are slain who do not receive this kind of life;

and whoever compares the papacy with that corruption which Ezekiel describes to

us, will see that, although Satan has many methods of deceiving men, yet they will

always be discovered like himself. Ezekiel spoke of veils and cushions. We see many

rites exhibited in the papacy, so that the incredulous, being snatched as it were out

of the world, are not only delirious, but suffer themselves to be drawn in any direction

like cattle by the grossest impostures. But in their teaching we perceive what Ezekiel

condemns, namely, that they give life to souls devoted to death, and slay souls which

thought to be kept alive. For what is the meaning of their immense heap of laws,

except to bury wretched consciences? For any one who wishes to satisfy the laws of

the papacy from his heart, must cut himself to pieces, so to speak, through his whole

life. We now perceive with what intent our Prophet will elsewhere say that legislators

of this kind are implacable, since they remit nothing, and exact all their conditions

with the utmost rigor. Hence it happens that these miserable souls perish, because

despair oppresses them and overwhelms them in the deep. Meanwhile we see how

they give life to souls subject to death, since; pardon is prepared for adulterers,

robbers, manslayers, and all criminals, if they only buy themselves off, as popish

priests and monks pretend that God is appeased by satisfactions and prayers. Hence

they thrust expiation's of no value upon God; and, to speak more correctly, trifles

and follies, which do not deceive even children, they call expiation's, as if God could

change his nature. Hence we must diligently remark this passage, that we may know

how to distinguish between true and false prophets, and may not despise the test

which the Prophet puts before us.

He says, in deceiving my people by listening to a lie. He accuses some of lying,

and others of willingly embracing is. For the noun {,}כזבkezeb, which is repeated, is

derived from the same root. Here, again, God undertakes the cause of his people; for

though they were all worthy of being drawn into exile by Satan, yet when God took

care of them, it was like snatching them out of Satan's hand, and claiming them as his

own peculiar people. This is one point. But meantime these wretches are deprived

of all excuse for seeking false oracles. For the Prophet pronounces them deceived

because they listened to vanity, that is, because they wished to be deceived, since it

was entirely their own fault, and they could not in any way throw it off. It is true they

were deceived under false pretenses through the abuse of the prophetic name, and

hence their vision was obscured by a darkened cloud; but still they thought to have

gone to the fountain, for no opening would have been found for Satan if they had

EZEKIEL

been properly fortified: for God had surrounded them with ramparts by giving them

a law to protect them from all fallacies. Since, then, they thus exposed themselves

of their own accord, it is not surprising if God allowed them to be deceived.

Ezekiel 13:20

20. Wherefore thus saith the Lord GOD; Behold, I am against your pillows, where-

with ye there hunt the souls to make them fly, and I will tear them from your arms,

and will let the souls go, even the souls that ye hunt to make them fly.

20. Propterea sic dicit Dominator Iehovah, Ecce, ego ad vestros pulvillos quibus

vos venamini illic animas ad volandum; et lacerabo eos desuper brachiis vestris, et

eruam animas quas vos venamini, animas ad volandum.

Here Ezekiel begins to threaten those women with what would shortly happen,

namely, that God would not only render them contemptible, but also ridiculous, be-

fore the whole people, that their delusions and impostures might sufficiently appear.

This is the Prophet's intention, as we shall afterwards see; but the Prophet is verbose

in this denunciation. God therefore says, that he is an enemy to those cushions,

that is, to those false ceremonies which were like cloaks to deceive miserable men:

hence he says, that those souls were a prey. He uses the comparison from hunting:

ye have hunted, says he, the souls of my people. And this is the meaning of the word

used immediately afterwards for flying. This word {,}פרחpherech, signifies also ``to

flourish;'' but I here willingly subscribe to the opinion of all who interpret it to fly: un-

less the paraphrast is right in translating it ``to perish;'' for he thought the Prophet

was speaking metaphorically, as if he meant that those souls were ensnared, and so

vanished away. But I do not think this quite suitable, since it is more probable that

the Prophet is speaking of their lofty speculations. For we know that false prophets

boasted in this artifice, when they either raise, or pretend they raise, men's minds

aloft, and curious men desire this only; and hence it happens that the doctrines of

the Law and the Gospel are insipid to them, because subtleties alone delight them.

And we see at this day how many embrace the follies of Dionysius 298 about the ce-

lestial hierarchy, who treat all the prophets, and even Christ himself, as of no value.

Hence the Prophet says, that these women hunted the souls of the people, because

they had snares prepared in which they entangled all who were subject to their im-

postures and fallacies. Yet, in my opinion, he also alludes to birds. When, therefore,

he has said that all impostures were Satan's method of hunting souls, he now adds

obliquely another simile, that all false prophecies are so many allurements to catch

birds. The sense of the passage now appears clear. Behold, therefore, says he, God

will arise against your cushions, by which you have hunted birds to make them fly;

that is, when you promised wonderful revelations those wretched dupes whom their

own curiosity urged on were deceived by such enticements. Afterwards he adds, I

will free them from your arms, and I will let go the souls which you have hunted to

make them fly, says he. He repeats again what we have already said about deep

298Dionysius was a Carthusian, a philosopher imbued with the mystic doctrines of Plato, on whose 'writings he wrote an elaborate comment. Calvin refers to his attempt to combine the scholastic theology of his day with the mystical fancies of Platonism. He was commonly called a Ryckel, and wrote A.D. 1471. See Gieseler's Eccl. Hist., edited in English by Francis Cuningham, volume 3

JOHN CALVIN

speculations, by the sweetness of which false prophets are accustomed to entice all

fools who cannot be content with true doctrine, nor be wise with sobriety. Meanwhile

it is by no means doubtful that God here speaks peculiarly of his elect, who were left

among the people. For although they were but few, God was unwilling for them to

perish: and for this reason he announces that he would be their avenger, and un-

deceive them, whether they had been already entrapped, or were just surrounded

by these allurements. Since, then, he uses the same word, we gather from this that

the phrase cannot be used indiscriminately. For God suffers many to perish, as he

says by the Prophet Zechariah, ``Let what perishes perish,'' (Zechariah 9:9); but

meanwhile he rescued a small number as the remnant of his choice, as Paul says.

(Romans 11:5.)

PRAYER

Grant, Almighty God, since you show us that our salvation is so precious in thy

sight, that through our ingratitude we may not cast away this testimony of thy favor,

but be anxious to listen to thy instructions: Grant also, that being gifted by thee with

the spirit of discretion, we may not be exposed to capture as a prey; but may we be

so ruled by the light of thy word that we may hold on in the right way, till after our

allotted time is finished we may arrive at that happy repose which is laid up for us

in heaven through Christ our Lord. --- Amen.

Lecture Thirty-Seventh.

Ezekiel 13:21

21. Your kerchiefs also will I tear, and deliver my people out of your hand, and

they shall be no more in your hand to be hunted; and ye shall know that I am the

LORD.

21. Et conscindam pepla vestra, 299 et eruam populum meum e manibus vestris:

et non erunt amplius in manibus vestris in praedam: et cognoscetis quod ego Ieho-

vah.

What the Prophet had said concerning the pillows he now pronounces of the veils,

by which they were accustomed to cover either their own heads, or those of the per-

sons who consulted them. The conclusion is, that God would put an end to such

follies. For the people were so fascinated by these silly things, that it became neces-

sary to strip away these masks, since these women were always ready to deceive.

He adds also, that he would do that for the benefit of his own people. We have said

that this ought not to be extended generally to all the sons of Abraham according to

the flesh. For God suffered almost all to perish, as he had said by Isaiah:

``Even if thy people had been as the sand of the sea-shore, a remnant only shall

be saved,'' (Isaiah 10:22.)

When, therefore, God speaks here concerning his own people, this sentence ought

to be restricted to the elect: as when it is said in the psalm, How soft and kind is

God to his people Israel; and then he adds by way of correction, to those who are

upright in heart, (Psalm 73:1,) Since many boasted themselves to be Israelites who

are very unlike their father, and through being degenerate deprived themselves of

that honor: hence the Prophet restricts God's goodness peculiarly to the elect who

299Or, "I will tear." — Calvin.

EZEKIEL

are upright in heart, after he had spoken of the whole people. Although Ezekiel did

not distinctly express what we have cited from the psalm, yet the sense is the same;

and this is easily gathered from the eleventh chapter of the Epistle to the Romans

(Romans 11:5, 6), where God sets before us the remnant preserved according to

God's gratuitous election. For the same sense it is added, that they should no longer

be for a prey. We have said how these women hunted these wretched souls, not only

for purposes of gain, but also because Satan abused their fallacies. So, therefore,

it happened that these souls were enticed to their destruction. For this reason God

pronounces that they should no longer be their prey. And he repeats what he had

already said, ye shall know that I am Jehovah. Here God brings before us his power,

because we know how safely hypocrites allude his sacred name; and this easily ap-

pears in the boldness and licentiousness of these women. Hence God here threatens

them: he says that they should feel at length who had spoken, since they ridiculed

Ezekiel and his other servants. There is, then, a silent antithesis between God and

the prophets; not that God separates himself from his servants; for the truth, of which

they are ministers and heralds, is an indissoluble bond of union between them; but

the language is adapted to the senses of those with whom the Prophet treats. Now,

since these women were so wanton, he says that he was not despised by them, but

God himself. It follows ---

Ezekiel 13:22-23

22. Because with lies ye have made the heart of the righteous sad, whom I have

not made sad; and strengthened the hands of the wicked, that he should not return

from his wicked way, by promising him life:

22. Quia contristastis cor justi mendacio, 300 et ego non contristaveram ipsum; 301 et roborastis manus impii, ut non converteretur a via sua mala, vivificando ipsum.

23. Therefore ye shall see no more vanity, nor divine divinations: for I will deliver

my people out of your hand: and ye shall know that I am the LORD.

23. Propterea mendacium non videbitis, et divinationem non divinabitis amplius:

et eruam populum meum e manu vestra: et scietis quod ego Iehovah.

He explains in other words what we saw yesterday: but the repetition adds to

the weight of the matter. The Prophet therefore shows that he had a just cause

of complaint, because the women so deceived the people. He says now that they

made the heart of the righteous sad, and strengthened the hands of the wicked: the

sentiment is the same, though the words are changed. He had previously said that

they gave life to those devoted to death, and slew those destined to life; but now he

shows more clearly the meaning of killing the soul that should not, or ought not to

die, when the heart of the righteous is made sorrowful. By the righteous he means

those whom the false prophets inspired with causeless terror. But why, it is asked,

does he say that the righteous are grieved, since we have formerly taught that no

others were deceived unless those who spontaneously throw themselves into the

snares and traps of Satan? I answer, that the false prophets thundered so, and their

lies were so spread about here and there as to involve the simple: for they scatter

300Or, "fallaciously." — Calvin. 301The word is different, but only in one letter, and signifies to be sad and to be grieved. — Calvin.

JOHN CALVIN

their threats so as to reach all men. Hence they wound weak consciences; as at

this day when the lies of Satan fly about; by which true religion is corrupted, many

simple ones are frightened, for they are destitute of judgment, and do not distinguish

whether God threatens, or man vaunts himself rashly.

We see, then, how false prophets cause the righteous sorrow, when they suggest

scruples, and, under the penalty of mortal sin, denounce first one thing and then

another: then they deprive them of confidence in God's favor, and strike them with

various terrors, as we discern clearly in the papacy of this very day. Let us take

that one point which is with them without controversy, that our confidence springs

from our works, and hence that we cannot determine whether God is propitious to

us or not., and thus they overthrow all assurance of faith. They retain, indeed, the

name of faith, but meantime they wish wretched consciences to vacillate and be

turned about with disquiet, since no one can know whether he can invoke God as a

father. 302 That confidence which Paul says is common to all Christians, they call

presumption and rashness. (Ephesians 3:12.) We see, then, how that point not only

grieves the righteous, but disturbs innocent consciences: for a series of traditions

is afterwards added, and the penalty of eternal death is always annexed. hence it

happens that those who wish to worship God in any other way, when they are thus

rendered spiritless, know not which way to turn: hence also they lose all fear of

God, since no one can seriously reverence God unless he who feels him to be easily

entreated, as we learn from Psalm 130:6.

We now understand what the Holy Spirit means when he reproves the women

because they made the heart of the righteous sad. It is added, but I was unwilling

to grieve them. For God's faithful servants often inspire terror, but only when nec-

essary. For they cannot otherwise subdue those who exult in their lusts, and they

cannot bring them to obedience unless they overcome them with fear. Hence even

true prophets and evangelists cause pain, as Paul says: If I have caused you sorrow,

I do not repent of it: for so I thought to do: for there is salutary grief. (2 Corinthians

7:8.) Besides, true prophets do not afflict men for nothing; they only cause anxiety

in the minds of those whom God wishes to grieve: hence they do not fabricate the

material for sorrow and pain in their own brain, but receive it from God's mouth and

the spirit of revelation. Hence the word righteous is used, and falsely is added, by

which particle the severity which true prophets are often compelled to use is dis-

tinguished from the roughness, or rather savage rudeness, of false prophets. For

as I have said, they frighten wretched consciences. But by what right? by transfer-

ring God's power to themselves; just as at the present day the Pope with swelling

cheeks thunders forth that himself and his throne are apostolic, and therefore in-

fallible. Since, therefore, false prophets thus contend by fallacies, the simple are

overcome by fear.

It is now added, that they strengthened the hands of the impious (literally, of the

impious man in the singular). When the Prophet spoke of the righteous, he used the

word heart: he now uses the word hand, and not without reason. For the false terrors

302The modern state of this controversy is fully explained in Ward's "Ideal of the Christian Church." He utterly rejects Calvin's theory, and then very consistently joins the Church of Rome.

EZEKIEL

in which the false prophets indulged, penetrate even to the intimate affections, and

as each is affected by the fear of God, so he becomes afraid of those threats which he

hears uttered in God's name. We see, then, that it was said with very good reason

that the mind of the righteous was sadly grieved; and now when he says that he

had strengthened the hands of the impious, he means that audacity was added, so

that not only the wicked always remain obstinate against God, but they break out

in unbridled license, and hesitate not openly to violate God's law: for strengthening

the hands is more than grieving the mind. For it may and it does happen, that a man

may swell with pride and contempt of God, and yet modesty may hinder him from

basely contaminating himself with many crimes. But when the hands themselves

are engaged in licentiousness, all evils are heaped together. Now, therefore, we

understand the reason of this difference. In fine, Ezekiel means that the impious

had been hardened by the blandishments of these women, so as not only to despise

God in their minds, but to bear witness through their whole life, that they were openly

and confessedly erecting the standard of war against God. In this sense, then, he

says, that they had strengthened the hands of the impious.

He adds, that he should not be converted. Here he more clearly defines how those

souls which were devoted to death 303 were kept alive, since such confidence was

set before them as to lull and stupefy their consciences. He does not say, then, that

the hands of the impious were strengthened, as in a conspiracy of the wicked one of-

ten assists another, as if they mutually bound their hands together. But the Prophet

now speaks in another sense, namely, that these women so hardened the wicked

that they went on securely in their wickedness, and made a laughing-stock of God

and his law. You have strengthened the hands that they should not be converted:

but how? by affording them life. Hence we gather that men cannot be humbled oth-

erwise than by placing death before them, because all willingly indulge themselves,

and hypocrisy is so ingrained in us by natural corruption, that every one readily per-

suades himself that all things will turn out well. Unless, therefore, death is presented

before our eyes, and God himself appears as a judge to destroy us, we remain like

ourselves, and proceed to still greater audacity. The Prophet signifies this when he

says, that by giving life to the impious the false prophets strengthened their hands,

and opposed their repentance altogether. How so? When the sinner thinks God pro-

pitious to him, he is not anxious about reconciliation, but abuses God's forbearance,

and is daily rendered bolder, until at last he puts off all sense of fear. Hence this is

the true preparation for conversion, when the sinner is slain; that is, acknowledges

himself liable to the judgment of God, and takes a formidable view of his wrath.

When, therefore, he sees himself lost, then he begins to think of conversion; but

when men sleep over their sins, as I have said, they persist till they arrive at con-

stant apathy, as Paul says when he remarks that they have no longer any sense of

sorrow. (Ephesians 4:19.)

It follows, you shall not see a lie any more. He has hitherto explained the reason

why God grew so warm against these women, because they destroyed miserable

303The Latin edition of 1565 has "motu:" the true reading is "morte." The French version is correct in rendering it by "perdition."

JOHN CALVIN

souls either by their cruelty or their flatteries, and thus were like false prophets: now

he adds, you shall not see a lie any more. This ought not to be understood as if God

promised these women a sound mind, so that they should cease to hurt the people

by their lies: but he confirms the sentiment previously expressed, namely, that they

should be subject to the taunts of all men, as boys themselves acknowledge that

what they boasted to be oracles were mere imposture. It is just as if he had said

--- I will make you ashamed, so that hereafter you may be deprived of the use of

the prophetic name, as you have hitherto used it. Although these women persisted

in their madness, yet they saw vanity no more, since it became openly apparent

that those wretched ones who trusted in them were deceived. Lastly, this thought

to be adapted not to any change of feeling in these women, but rather to a failure

in the effect. It is just as if any one were to say to a foolish fellow boasting himself

to be a Lawyer or a physician, --- I will take care that you profit no more as either a

Lawyer or a physician; and yet that foolish person should not be able to put away the

opinion which he had ever formed of his own skin. But this is said, because the mere

vanity of his boasting should be evident to all. So also God now speaks. This addition

has the same meaning: you shall not divine divination any more. And yet there is

no doubt that they desired by all means to invent new prophecies, and to boast in

new revelations: but they were despised, because God had detected their lies when

Jerusalem was taken, and the people dragged into exile: then because they promised

the people a speedy return, when the same God refuted them by prolonging their

exile. When, therefore, any one suffers the just penalty of his impiety, then the

vanity of those women was detected: in this way they ceased to divine. He repeats

--- I will free my people from your hand: and you shall know that I am Jehovah. Since

I have lately explained this phrase I now pass it by. It follows ---

Ezekiel 14

CHAPTER 14

Ezekiel 14:1-3

1. Then came certain of the elders of Israel unto me, and sat before me.

1. Et venerunt ad me viri ex senioribus Israel, et sederunt coram facie mea. 304

2. And the word of the LORD came unto me, saying,

2. Et fuit sermo Iehovae ad me, dicendo,

3. Son of man, these men have set up their idols in their heart, and put the

stumblingblock of their iniquity before their face: should I be inquired of at all by

them?

3. Fili hominis, viri isti ascendere fecerunt idola sua super cor suum, et offen-

diculum iniquitatis suae posuerunt coram facie sua. An quaerendo quaerar ipsis? 305

Here Ezekiel relates an event worthy of notice. For this was not a mere vision,

but a real transaction, since some of the elders of Israel came to him for the sake

of consultation. He says that he sat, as men who are perplexed and astonished by

evils are accustomed to do, when they see no remedy. The gesture then which the

Prophet describes was a sign of anxiety and despair. A person wishing for an answer

is said to sit before another; but since it is probable that they disputed among them-

selves about beginning, and did not immediately discover how they should com-

mence, hence they became anxious to consult the Prophet. Ezekiel, indeed, might

be touched and softened by pity when he saw them seeking God in this way. For

this was a sign of repentance when they turned to the true and faithful servant of

God. But since they had no sincerity, the Prophet is warned in time against suppos-

ing them to come with cordiality. Hence God instructs his servant not to give way

with too much facility when he sees old men coming to be disciples. But he shows

304"At my face." — Calvin. 305Or, "by them." — Calvin.

JOHN CALVIN

their hypocrisy, because superstition still reigned in their hearts; nay, they desired

openly to violate God's law, and they did not disguise this feeling whenever occa-

sion offered. First, he says they have set up idols in their hearts; by which words

he means that they were addicted to superstition, so that idols obtained a high rank

in their hearts; as Paul exhorts the faithful, that the peace of God which passes all

understanding may obtain the rule in their hearts (Philippians 4:7; Colossians 3:15);

so on the other hand the Prophet says that these men had given supreme sway to

idols. And again an implied comparison must be remarked between God and idols.

For God has erected the seat of his empire in our hearts: but when we set up idols,

we necessarily endeavor to overthrow God's throne, and to reduce his power to noth-

ing. Hence the most heinous crime of sacrilege is here shown in those old men who

caused idols to rise above their hearts. For hence it follows that all their senses were

drowned in their superstitions.

He adds, they placed the stumblingblock of their iniquity before his face. By this

second clause he signifies their hardness and perverseness; as if he had said, al-

though the doctrine of the law was put before their eyes, yet they had no regard for

piety, and despised even God's threats, as if he were not going to be their judge.

When, therefore, the sinner is not moved by any admonitions, and is more than con-

victed of his impiety, and is compelled, whether he will or not, to suffer God's anger,

and yet afterwards despises it, he is said to put the stumbling block of his iniquity

before his face. For many slide away by error and thoughtlessness, because they do

not think they can attempt anything against God. But here Ezekiel expresses that

there was a gross contempt of God in these old men, and even a professed rebellion

against him. Now he asks, Shall I by inquiring be inquired of by them? Some trans-

late, Shall I, when consulted or asked, answer them? But this comment seems to me

too remote from the mind of the Prophet; and it is probable that they thought this to

be the sense, because they could not understand what else the Prophet meant. But

God shows that this was like a wonder, since these old men dared to break forth, and

to pretend to have some desire to inquire the truth. Hence their impudence is shown

here, because they did not hesitate to place themselves before God's servant, and

to pretend a regard for piety when they had none. God says, therefore, can it be

done? For this question expresses the absurdity of the thing, and that for the above

mentioned purpose, that their wickedness may be the more apparent in their daring

to insult the face of God. For what else is it than openly to reproach God when im-

pure men approach him, and wish to become partakers of his counsel? Meanwhile

they show by their whole life that they are most inveterate enemies of the whole

heavenly doctrine. Afterwards it follows ---

Ezekiel 14:4

4. Therefore speak unto them, and say unto them, Thus saith the Lord GOD;

Every man of the house of Israel that setteth up his idols in his heart, and putteth

the stumblingblock of his iniquity before his face, and cometh to the prophet, I the

LORD will answer him that cometh according to the multitude of his idols;

4. Propterea loquere ad ipsos, et dic illis: sic Dominator Iehovah, vir vir, domo

EZEKIEL

Israel, 306 ascendere fecerit idola sua super cor suum, et offendiculum iniquitatis

suae posuerit coram facie sua: et venerit ad prophetam: ego Iehovah respondebo

huic 307 secundum multitudinem idolorum ejus. 308

Here God seems to treat those hypocrites too indulgently who pretend to ask his

advice and yet despise his counsel. But God here rather threatens what would be

destructive to the wicked than promises anything which they ought to expect. It

is indeed a singular testimony of God's grace when he answers us: for prophecy is

an image of God's paternal anxiety towards us and our salvation. But sometimes

prophecy only ends in destruction; and this is but an accident. Although, there-

fore, God's word by itself is naturally to be greatly desired, yet when God answers

as a judge, and takes away all hope of pardon and pity, no taste of his favor can

then be perceived. Thus this passage must be understood. God pronounces that

he would answer, but whom? The reprobate, and those who tauntingly inquired of

the Prophet what they should do. When he answers them, he only shows himself

the avenger of their perfidy; and thus his answer contains nothing else but the fear-

ful judgment which hangs over all the reprobate. For God does not here impose a

perpetual law on himself; for he does not always act in the same way towards all

the reprobate, but says that those impious ones should feel that they shall not profit

by their cunning and artifices, since they shall find the difference between God and

Satan: for they were accustomed to lies, and had itching ears; hence they wished to

have some pleasing and flattering answer from the servant of God, since the false

prophets gratified their inclinations. What then does God say? I will answer them,

but far otherwise than they either wish or desire: for I will answer them according

to the multitude of their idols: for they bring with them the material for their own

condemnation: hence they shall take back nothing from me but the seal of that con-

demnation which is already placed upon their hearts, and appears on their hands.

In fine, God here laughs at the foolish confidence of those who inquire about future

events of his prophets; but meanwhile they have their heart bound up with supersti-

tions, so as openly to show their gross impiety: hence he says, that he would answer

them, not as they thought, but as they deserved.

Ezekiel 14:5

5. That I may take the house of Israel in their own heart, because they are all

estranged from me through their idols.

5. Ut deprehendam domum Israel in corde ipsorum, quia alienarunt se 309 a me

in suis idolis omnes.

He shows God's object in being unwilling to dismiss without an answer the hyp-

ocrites who still impiously trifled with him. He says, that I may seize the house of

306That is, "any one of the house of Israel." — Calvin. 307"It is another word: {,{ענהgneneh, is properly to answer --- I will answer him in his inquiry.'' --- Calvin. 308"Some think the letter {{הto have been substituted for ,{}אand translate it --- I will answer him, because he

comes in the multitude of his idols. But I follow the simpler sense, because I fear their explanation to be too forced, namely, that

God would reply to the impious when they consulted him, but according to the multitude of their idols, that is, as they deserved.''

--- Calvin. The Hebrew word to which Calvin here refers is, ,{}בהbeh, which is so entirely Syriac, that Eichhorn says the Masoretes

wished to corrupt it to ,{}באba. It is wanting in two MSS. Newcombe quotes the authority of Kennicott for reading, ,{}באba,

though Houbigant treats it as a barbarism. The Chaldee interpretation is perhaps preferable. Rosenmfiner discusses the point

fully. See also Cappell. Crit. Sac., volume 1. Edit. Hal.

309Or, as others translate, "separate themselves." — Calvin.

JOHN CALVIN

Israel in their heart. It is yet asked how the impious are seized, when God answers

them neither according to the opinion of their mind nor their expectation, but pro-

nounces what they dislike and fear most grievously. I reply, that the impious are

answered when they are driven to madness, and God thus extracts from them what

was formerly hidden in their own hearts. He says, therefore, that their impiety may

be manifest to all, I will answer them. For as long as God spares the impious, they

endeavor to soothe him by a kind of flattery; but when they see that they take noth-

ing by their false blandishments, then they roar, nay, bellow furiously against God:

thus they are caught in their own hearts: that is, all their former dissembling is made

bare, so that all may easily perceive that there never was a spark of piety in their

hearts. God, therefore, bears witness that his answers would be of this kind, that

he may take the house of Israel in their hearts; that is, that his severity may draw

out into the light what was formerly hidden; for the word of God is a two-edged

sword, and examines all the sentiments of men. (Hebrews 4:12.) Some are so slain

by this sword that they grow wise again; but others are stung with fury when they

see that they must engage with the power of God; therefore they are seized in their

own hearts when God twists from them what they would willingly have kept always

hidden. Since they have estranged themselves from me, literally, in their idols. This

passage is explained in two ways, as we have said. Some say, because they sepa-

rated themselves; but I approve of the other version, because they have alienated

themselves, and we shall understand the point more clearly afterwards when the

subject leads us to it. They alienated themselves, then, from God; that is, when

they had utterly declined from God's law; yet, as long as this was concealed, they

still wore their masks. The separation of which the Prophet here speaks seems to

be referred to this pretense. Since, then, they so alienated themselves from me by

their idols; that is, he says they are deceived in thinking that they cannot be discov-

ered, and that their abominations, however foul they are, will remain secret. And

this agrees with the last clause, namely, that he would seize the hypocrites in their

own heart.

PRAYER.

Grant, Almighty God, since we are so inclined to all kinds of vices, that we may be

restrained by the power of thy Spirit: then that we may be attentive to the teaching

which sounds continually in our ears, so that we may persevere in the pure worship

of thy name; and thus being strengthened against the cunning of the wicked, may we

be upheld in our weakness, and preserved from all error, until we finish our course,

and arrive at the goal which is proposed to us in Christ Jesus our Lord. --- Amen.

Lecture Thirty-Eighth.

Ezekiel 14:6

6. Therefore say unto the house of Israel, Thus says the Lord GOD; Repent, and

turn yourselves from your idols; and turn away your faces from all your abominations.

6. Propterea die ad domum Israel, Sic dicit Dominator Iehovah, revertimini et

redire facite ab idolis vestris, et a cunctis abominationibus vestris redire facite 310

facies vestras.

310Or, "turn away?." — Calvin.

EZEKIEL

Now God shows why he had threatened the false prophets and the whole people

so severely, namely, that they should repent; for the object of God's rigor is, that,

when terrified by his judgments, we should return into the way. Now, therefore, he

exhorts them to repentance. Hence we gather the useful lesson, that whenever God

inspires us with fear, he has no other intention than to humble us, and thus to provide

for our salvation, when he reproves and threatens us so strongly by his prophets, and

in truth is verbally angry with us, that he may really spare us. But the exhortation is

short, that they may be converted and turned away from their idols, and may turn

their faces from all their abominations. When he uses the word {,}השיבוheshibev,

in the second clause, some understand ``wives;'' but this is frigid: others think the

verb transitive, but yet impersonal, thus make yourselves return: this also is harsh. 311 I have no doubt that the Prophet here exhorts the Israelites that each should

desire to reconcile himself to God, and at the same time bring others with him. As

many were mutually the authors of evils to each other, he now orders them to do

their utmost to bring back others with them: and surely this is a true proof of our

repentance, when we are not only converted to God one by one, but, when we stretch

forth our hand to our brethren, and recall them from error; especially if they have

wandered away through our fault, we must take care to make up for the injury by at

least equal diligence. The sense therefore of the Prophet is, first, that, the Israelites

should repent; next, that one should assist another to repentance, or that they should

mutually unite in the pursuit of piety, just as each was previously corrupted by his

companion and brother. This seems to be the full meaning. Besides, this series

must be remarked: because many show zeal in seizing others, and stretching out

the hand to free them from error; but they themselves never think of repenting. But

the Holy Spirit here shows us the true method of proceeding, when he commands

us to repent, and then extends our desires to our brethren who have need of our

exhortations. At length he adds, withdraw your faces, or turn away from all your

abominations. A part is here put by the Prophet for the whole, since turning away

the face means the same as withdrawing all the senses. Since, therefore, they had

been almost affixed to their own abominations to which they had cast their eyes,

and were completely intent upon them, he orders them to turn away their faces, so

as to bid them farewell. It follows ---

Ezekiel 14:7

7. For every one of the house of Israel, or of the stranger that sojourneth in Israel,

which separateth himself from me, and setteth up his idols in his heart, and putteth

the stumblingblock of his iniquity before his face, and cometh to a prophet to inquire

of him concerning me; I the LORD will answer him by myself:

7. Nam quisquis, domo Israel, et e peregrino qui peregrinatur apud Israelem, et

separatus fuerit 312 de post me (ad verbum), et ascendere fecerit idola sua super

cor suum, et offendiculum iniquitatis suae posuerit coram facie sua, et venerit ad

311Calvin has not explained the diﬀiculty which he raises. The verb "return" is in Hiphil, and thought to have a case following it. Houbigant reads it in Hophal, and Newcombe prefers to understand "yourselves." Rosemuller, as usual, is very explanatory.

312"It cannot be otherwise translated here: the word is {,{נזרnezer, which we yesterday saw might be

derived from ,{}זורzor, to be estranged. There is no doubt about the sense, `he who has been separated.' '' --- Calvin.

JOHN CALVIN

Prophetam ad inquirendum ipsum ex me, 313 ego Iehovah respondebo ei in me (vel

per me).

Ezekiel again returns to threats, because exhortations was not sufficiently effec-

tual with such hardened ones; for we have seen that they were obdurate in their

vices and almost like untamed beasts. For unless God's judgment had been often

set before them, there had been but small fruit of teaching and exhortation. This

then is the reason why God here sets before them his vengeance: a man, a man,

says he, or a stranger who sojourns among Israel. When he adds strangers, he doubt-

less speaks of the circumcised who professed to be worshipers of the true God, and

so submitted to the law as to refrain from all impieties. For there were two kinds of

strangers, those who transacted business there, but were profane men, continuing

uncircumcised. But there were others who were not sprung from the sacred race,

and were not indigenous to the soil, but yet they had been circumcised, and as far

as religion was concerned, had become members of the Church; and God wishes

them to be esteemed in the same class and rank as the sons of Abraham. The law

shall be the same for the stranger and the home-born, wherever the promise is con-

cerned, (Numbers 15:15,16,) and the same sentiment is repeated in many places.

Thus the word foreigners is now to be explained. But this circumstance exagger-

ates the crime of the chosen people. For if any one settled in the land of Canaan

and embraced God's law, this was an accidental event: but the Israelites were by

nature heirs of eternal life, for the adoption was continued through successive ages.

Since then they were born sons of God, it was the more disgraceful to depart from

his worship. And so when Ezekiel here gravely rebukes the strangers, he shows how

much more atrocious the crime was in the case of those who were bound by a more

sacred bond to the worship of God. He says, and he was separated from after me.

The Prophet yesterday said {,}מעליmegneli, from near or from towards me: here

he more clearly expresses declension, when men reject the teaching of the law, and

openly show that they pay no obedience to God. For he is said to follow God or to

walk after him, who proposes to himself God as a guide, and is devoted to his pre-

cepts, and holds on in the way pointed out by him. Thus by the obedience of faith

we follow God or walk after him: so we recede from him when we reject his law, and

are openly unwilling to bear his yoke any longer. Hence he shows of what kind the

separation of the people or of individuals from God is, namely, when they refuse to

follow his law. The Israelites indeed wished God always to remain united to them,

but they made the divorce, although they denied it: hence the Prophet cuts away

from them beforehand this prop of backsliding, when he says that they separated

from God by not following him.

At length he repeats what we saw yesterday, he who caused his idols to ascend

unto his heart, he who placed the stumblingblock of his iniquity before his face, that

is, was drowned in his own superstitions, so that his idols bore sway in his heart:

lastly, he who is so forward in audacity that he did not conceal his wish to oppose

the Almighty: if any one, says he, came to a prophet to inquire of him in me, or my

name, I will answer him. He confirms what we saw yesterday, that he could no longer

313That is, "through me, or to inquire of him in or by me, or through my name." — Calvin.

EZEKIEL

bear the hypocrites who deluded themselves so proudly. And certainly when they

openly worshipped idols, and were fined with many superstitions, what audacity and

pride it was to consult true prophets? It is much the same as if a person should

want only insult and rail at a physician, and not only load him with reproaches, but

even spit in his face: and should afterwards go and ask his advice, saying, ``What

do you advise me to do? How must I be cured of this disease?'' Such pride could

not be borne between man and man. How then will God permit such reproaches

to go unpunished? For this reason he says that he would answer, but after his own

manner, as if he had said --- they seek flatteries, but I will answer in myself: that

is, in my natural character. I will not change it according to their pleasure, for they

change my character by their fictions, but they are deceived: they profit nothing

when they expect me to answer according to their views: I will answer, says he, in

myself; that is, they shall feel that the answer proceeds from me, and they shall

have no reason for thinking that my servants will be submissive to them, as they are

accustomed to abuse the false prophets whom they buy for reward, because they

are venal. For when any one is venal he is compelled to flatter like a slave. For there

is no freedom but in a good and upright conscience. Hence God here separates his

servants from impostors who make a trade of their flatteries. Now it follows ---

Ezekiel 14:8

8. And I will set my face against that man, and will make him a sign and a proverb,

and I will cut him off from the midst of my people; and ye shall know that I am the

LORD.

8. Et penam ficiem meam in viro illo, 314 et ponam illum 315 in signum et proverbia

et excidem eum e medio populi mei: et cognoscetis quod ego Iehovah.

Here God adds, that the execution of his wrath would be ready when the prophet

had denounced it. For profane men always fabricate for themselves empty treaties,

and when God threatens they say that it is only thunder without lightning. Since

the prophetic threats moved the reprobate either nothing or but little, so God now

shows that he would not only answer what they did not wish to hear, but they should

perceive by its effect how truly he had spoken. And this ought to be understood from

the last sentence; for when God answers by himself, he neither is nor strikes the air

with threatening words, but denounces what he determined to fulfill and accomplish

in his own time. For God never answers in himself without joining the effect with

the prophecy. But hypocrites are too stupid to acknowledge this, unless a clearer

explanation was afforded. This then is the reason why the Prophet brings a message

respecting the effect.

He says, I will put my face upon that man: when God speaks openly against us,

this is sufficient for our destruction; but he wished to express more in this case,

namely, that prophets were the heralds of his wrath, and that hypocrites should be

admonished about the penalties which await them, and even now hang over them,

314Or, "upon that man." — Calvin. 315Some translate, "I will destroy him," changing the point from left to right; but the reading, "I will place him," is better. — Calvin. Calvin's meaning is, that by altering the point over the Hebrew letter the meaning of the word is changed: in this and in the previous verses, Calvin prefers the reading of our authorized version.

JOHN CALVIN

since his hand is stretched out against them. He is said to place his face against

another who rises against him, or descends to a contest and engages hand to hand.

So also God pronounces that he would be an adversary to all the reprobate who thus

endeavored to elude him. He says, I will place him for a sign and a proverb. He marks

the heaviness of the punishment by these words: for God sometimes chastises the

faults of men, but after a common and accustomed manner. But when punishment

excites the wonder of all and is like a portent, then God puts forth the sign of his

wrath in no common fashion, as they say. The Prophet then means this, and hence

at the same time admonishes us how detestable a crime it is to decline from the

pure worship of God. For God chastises thefts and lewdness, drunkenness, deceits,

and rapines: but not always so rigorously that the punishment is remarkable, and

turns the minds of all towards itself. Hence from the greatness of the punishment the

atrocity of the crime is made known. He now adds, for proverbs. This phrase is taken

from the law, as the prophets who are the interpreters of Moses make use of words

from it. (Deuteronomy 28:37.) When any remarkable slaughter occurs it is said to

be for a proverb, as all persons usually boast when speaking of any slaughter, that

none is equal to it or more horrible. But, {,}משלmeshel, is also used for a disgrace:

as if he had said, it should not only be material for remark among the whole people,

but their name should be subject to reproach and contempt. At length he adds, I

will cut him off from my people. This is most severe of all, for even the hope of pity

is taken away. A person may be a wonder for a time: then his calamity may be the

subject of vulgar taunts and proverbs: and yet God is still exorable, and may not cut

him off from his people. But when any one is cut off from God's people, his safety

is already beyond hope. It is not in vain that this sentence is so often repeated, you

shall know that I am Jehovah, says he, since we even formerly saw hypocrites always

put a veil before them, since they think they have only to do with the prophets, and

thus they despise mortals with security. Hence God here inscribes his name on his

word, that they may know that he has spoken, and may experience the effect of his

words by his hand. It follows ---

Ezekiel 14:9

9. And if the prophet be deceived when he hath spoken a thing, I the LORD have

deceived that prophet, and I will stretch out my hand upon him, and will destroy him

from the midst of my people Israel.

9. Et Propheta cum deceptus fuerit, et locutus fuerit sermonem: ego Iehovah

decepi prophetam eum: et extendam manum meam super ipsum, et delebo illum e

medio populi mei Israel.

Here God meets that foolish thought in which many minds are rapt up. When

they had their own impostors at hand, they thought that all God's threats could be

repelled as it were by a shield. Jeremiah and Ezekiel threaten us, say they, but we

have others to cheer us with good hope: they promise that all things shall be joyful

and prosperous to us: since, therefore, only two or three deprive us of the hope of

safety, and others, and those, too, far more numerous, promise us security, we have

no need to despair. Since they thus oppose their impostors to the true prophets, and

imagine a kind of conflict, in which imposture prevails and God's truth is vanquished,

EZEKIEL

he says there is no reason why the flatteries of the false prophets should deceive

you. For if you say that they bear also the prophetic name and office, I reply, that

they err through your fault; for I deceive them because your impiety deserves it.

This may as yet be obscure, but I will endeavor to explain it by a familiar example.

At this time we see that many through sloth withdraw themselves from all fear, and

promise themselves freedom from punishment, while they reject all care for God.

O, say they, what have I to do with religion? for this only occasions me trouble;

whoever wishes to give himself up seriously to God amidst, these dissension's and

divisions will enter a labyrinth. Since, therefore, many think themselves free from

fault, even if they reject God, this doctrine may be turned against them. There are,

indeed, at this day dissension's in religion which disturb many; but do you think that

this happens rashly: Oh! we know not which party to follow: inquire; for God has

not so given the rein to Satan and his ministers, that the Church is disturbed, and

men are mutually opposed by chance. But when this happens by the just judgment

of God, it is certain that no one can be deceived unless of his own accord. For

the Prophet takes that principle from Moses, whenever false prophets come forth,

that this is a proof of faithfulness and of sincere piety. Thy God tries thee, says

Moses, whether you love him. (Deuteronomy 8:3.) Since, therefore, no false prophet

arises without the just judgment of God, and since God wishes to distinguish between

sincere worshipers and hypocrites, it follows that no one can be excused on this

pretext, of differing opinions which arise by wise ordination. For since God wishes

to make an experiment, as I have said, concerning his servants and sons, and since

false prophets so mingle all things, and involve the clear daylight in darkness, no

one who truly and heartily seeks God shall be entangled among their snares.

But Ezekiel will proceed still further, as I have previously hinted, namely, that all

impostures and errors do not spring up rashly, but proceed from the ingratitude

of the people itself. For if they had not so willingly given themselves up to the

false prophets, God would doubtless have spared them. But, since false prophets

abounded on every side, and were so plentiful everywhere, hence it may be under-

stood that, the people were worthy of such impostures. Now then we perceive the

meaning of the Holy Spirit when God pronounces that he is the author of all the

error which the false prophets were thus scattering abroad. For it is not sufficient

to observe merely the sound of the words, and then to illicit the substance of the

prophetic teaching; but we must attend to the Spirit's purpose. I have already ex-

plained why the Prophet says this, namely, that the Israelites should cease to turn

their backs according to their custom, saying, that if they remained in doubt amidst

various opinions, this ought not to be imputed to them as a crime. For he answers,

that the false prophets only took this license, because the people deserved to be

blinded: and in fine, he says that Satan's lies multiplied not at random or at the will

of men, but because God repays a graceless and perfidious people with a just rec-

ompense. So Paul says that error has a divine efficacy, when men prefer embracing

a lie to the truth (2 Thessalonians 2:11, 12), and do not submit themselves to God,

but rather shake off his yoke. Now, therefore, whoever wishes to excuse himself

under the pretext of simplicity for not acquiescing in God's word, this answer is at

JOHN CALVIN

hand --- that all things are thus mingled by God's just decree. Since, therefore, Satan

eclipses the light whenever clouds are scattered to disturb the weak, we here find

God to be the author of it, since man's impiety deserves it. For the Prophet does

not here discourse profanely about God's absolute power, as they say; but when he

brings forward God's name, he takes it for granted that God is not delighted with

such disturbance, when false prophets seize upon his name. It is certain, then, that

God does not delight in such deception; but the cause must be thought, as we shall

soon see: the cause is not always manifest; but without controversy this is fixed,

that God punishes men justly, when true religion is so rent asunder by divisions, and

truth is obscured by falsehood.

We must hold, then, that God does not rage like a tyrant, but exercises just judg-

ment. Besides, this passage teaches us that neither impostures nor deceptions arise

without God's permission. This seems at first sight absurd, for God seems to con-

tend with himself when he gives license to Satan to pervert sound doctrine: and

if this happens by God's authority, it seems perfectly contradictory to itself. But

let us always remember this, that God's judgments are not without reason called a

profound abyss (Psalm 36:6), that when we see rebellious men acting as they do in

these times, we should not wish to comprehend what far surpasses even the sense

of angels. Soberly, therefore, and reverently must we judge of God's works, and es-

pecially of his secret counsels. But with the aid of reverence and modesty, it will be

easy to reconcile these two things --- that God begets, and cherishes, and defends

his Church, and confirms the teaching of his prophets, all the while that he permits

it to be torn and distracted by intestine broils. Why so? He acts thus that he may

punish the wickedness of men as often as he pleases when he sees them abuse his

goodness and indulgence. When God lights up the flame of his doctrine, this is the

sign of his inestimable pity; when he suffers the Church to be disturbed, and men

to be in some degree dissipated, this is to be imputed to the wickedness of men.

Whatever be the explanation, he pronounces that he deceived the false prophets,

because Satan could not utter a single word unless he were permitted, and not only

so, but even ordered; while God exercises his wrath against the wicked.

In another sense Jeremiah says that he was deceived (Jeremiah 20:7). I am de-

ceived, but you Jehovah have deceived me: for there he speaks ironically. For when

ungodly men boasted that so many of his prophecies were delusive, and derided

him as a foolish and misguided man, he says, If I am deceived, you, O Lord, have de-

ceived me. We see, then, that by false irony he reproves the petulance of those who

despised his prophecies; and finally, he shows that God was the author of his teach-

ing. But in this place God pronounces without a figure that he deceived the false

prophets. If any one now objects, that nothing is more remote from God's nature

than to deceive, the answer is at hand. Although the metaphor is rather rough, yet

we know that God transfers to himself by a figure of speech what properly does not

belong to him. He is said to laugh at the impious; but we know that it is not agreeable

to his nature to ridicule, to laugh, to see, and to sleep. (Psalm 2:4; Psalm 37:13.) And

so in this place, I confess, there is an improper form of speaking; but the sense is not

doubtful --- that all impostures are scattered abroad by God --- since Satan, as I have

EZEKIEL

said, can never utter the slightest word unless commanded by God. But the kind

of deceit which will solve this difficulty for us is described in the sacred history. For

when Ahab had a great crowd of false prophets, Micah alone stood firm, and faithfully

discharged his duty to God: when brought before king Ahab, he immediately blows

away their boastings --- Behold! all my prophets predict victory: he answers --- I saw

God sitting on his throne; and when all the armies of heaven were collected before

him, God inquired, Who shall deceive Ahab? And a spirit offered himself, namely,

a devil, and said, I will deceive him, because I will be a lying spirit in the mouth of

all his prophets. God answers, Depart, and thus it shall be. (1 Kings 22; 2 Chroni-

cles 18.) Afterwards it follows, Therefore the Lord put a lie in the mouth of all those

prophets. Here he distinctly shows us the manner in which God maddens the false

prophets, and deceives them, namely, since he sends forth Satan to fill them with

his lies. Since, then, they are impelled by Satan, the father of lies, what can they

do but lie and deceive? The whole of this, then, depends on the just judgments of

God, as this place teaches. God, therefore, does not deceive, so to speak, without

an agency, but uses Satan and impostors as organs of his vengeance. If any one

flies to that subtle distinction between ordering and permitting, he is easily refuted

by the context. For that cannot be called mere permission when God willingly seeks

for some one to deceive Ahab, and then he himself orders Satan to go forth and do

so. But the last clause which I have quoted takes away all doubt, since God put a lie

in the mouth of the prophets, that is, suggested a lie to all the false prophets. If God

suggests, we shall see that Satan flies forth not only by his permission to scatter his

impostures; but since God wished to use his aid, so he afforded it on this condition

and to this end. But we shall leave the rest for the next lecture.

PRAYER.

Grant, Almighty God, since we are so prone to error, that thy truth may always

shine upon us amidst the darkness of this world: Grant, also, that we may gaze

upon it with open eyes, and subject ourselves to thee with true docility, so that

being governed by both thy Word and thy Spirit, we may fulfill our course, and at

length arrive at that happy rest, which your only begotten Son has prepared for us.

Amen.

Lecture Thirty Ninth.

WE saw in the last lecture with what intention God permits so much license to

the false prophets to deceive the people. For men would desire to throw the fault of

their errors on God, if he did not meet their rashness. But God has pronounced in

this place, that his judgment is just, since the exiles as well as the Jews remaining in

the city were equally blind. Hence we must understand that there was no cause for

excuse when God's hand was against an impious and wicked people. He now adds,

that he would be an avenger in destroying the false prophets from the midst of the

people. This seems at first sight not to be in accordance with justice, that God should

impel and precipitate men into error, and then exact punishment of them: and as I

have said, men think themselves free from blame, if God blinds them, casts them into

a reprobate state of mind, and even hurries them into impious desires. But I have

already remarked that those act erroneously who estimate God's judgment by their

JOHN CALVIN

own notions. For how small is the measure of our intelligence: for God's judgments

are a profound abyss. (Psalm 36:6.) Nothing therefore remains, except waiting for

that day in which we shall see face to face the things which we now behold darkly

and obscurely, as Paul says. (1 Corinthians 13:12.) Whatever may be the sense,

God does rightly in deceiving the false prophets by way of punishing an impious

people; and when he summons the false prophets to judgment, that also is free from

blame. But if men are restive through their own rashness and audacity, God will

free himself from all their calumnies. Wherefore let us diligently mark this passage

where God pronounces that he is the deceiver; because however Satan may plot by

his lies to abolish the truth, yet he can accomplish nothing unless God permit him,

as we have already explained at full length. But when false prophets are dragged to

punishment, they have no cause of expostulation with God and they profit nothing

by their complaints, since their own consciences condemn them. They cannot object

that they were compelled or drawn violently aside by God, since of their own accord

and by their own efforts they endeavored to deliver wretched men to destruction by

their lies. Since this is the case, God justly extends his hands to punish them, as he

now says. But let us proceed to the next verse.

Ezekiel 14:10

10. And they shall bear the punishment of their iniquity: the punishment of the

prophet shall be even as the punishment of him that seeketh unto him

10. Et ferent iniquitatem suam, sicut iniquitas sciscitantis sic iniquitas Prophetae

erit.

Here what Ezekiel had partially touched upon is more clearly taught. For he had

said, that at length false prophets should meet with punishment, but he now joins the

whole people with them, and at the same time repels the empty pretenses by which

men are always willing to conceal their fault. For when he mentions their iniquity

by name, it is the same as forbidding them to turn their back any more. In this

way, then, God removes all the cavils to which men usually resort, since they never

pursue these tortuous paths without being conscious of their iniquity. For when God

says that he is a searcher of hearts, he brings openly before us the secret feelings

of mankind. As long as hypocrites have to deal with men, they easily delude them:

and then they put on various disguises, by which they throw off the blame from

themselves. But when God addresses them, his language necessarily penetrates to

their hidden thoughts. Now therefore we understand the force of the words which

God uses, they shall bear their iniquity

He now adds, the iniquity of the inquirer shall be like that of the prophet. We have

said that the sacred name of prophet is improperly transferred to impostors: but God

often speaks thus by concession, and in this way a stumbling block occurs by which

the weak are disturbed. For when they hear that deceivers, who not only obscure

God's word but pervert it, proudly boast in their title, they are moved, and not without

reason. For divine things ought seriously to move us to reverence, since prophets are

organs of the Holy Spirit. Hence that man is worthy of such honor that no man ought

to despise one who is reckoned a prophet. But because God tries his own people and

blinds the reprobate, as we have said, when he sends them false prophets, in order

EZEKIEL

that the faith of the pious should not faint when they hear that sacred name profaned,

he says by concession --- well, they shall be called prophets --- but he does not mean

that those shall be truly and really esteemed such who falsely claim to themselves

that glory. Now let us come to the next clause, the iniquity of the inquirer shall

be like that of the prophet. We have already spoken of the iniquity of those who,

being led captive by the lies of Satan, endeavor to pervert both the worship and

the pure doctrine of God. Since therefore they propose to contend with God, their

iniquity is by no means excusable. But another question may arise concerning the

people, which, although we have solved it before, yet it may be expedient to repeat

it. He says, then, that those who had been deceived by the false prophets would

be subject to punishment, that they may sustain the same penalty. This seems

hard, as I have said: but the Prophet had previously taught that the people would

be justly involved in the same punishment with the impostors, because they erred

knowingly and willingly. For if they had cordially devoted themselves to God, and had

suffered themselves to be ruled by his Spirit, and by the teaching of the law, they

had doubtless been freed from all error. For God takes care of his own people, though

he does not defend them from the insults of the ungodly, yet he fortifies them by the

foresight and fortitude of his Spirit. Those who are deceived, receive the just reward

of either their sloth or pride or ingratitude. For many scarcely deigned to inquire

what the will of God was: others looked down as from an eminence on whatever was

uttered in God's name: for through self-confidence they receive with difficulty any

instruction but their own. Since then they were so unteachable, they are worthy of

the reward which I have mentioned. Others again are ungrateful to God: for they

stifle his instructions and the knowledge of heavenly things, and contaminate and

pollute what is sacred; so that God justly joins the disciples with their masters when

he revenges sacrilege as we see, since all sacred teaching is overthrown.

But Ezekiel expresses more when he says, that the people had inquired. For they

had counselors, who thereby gave a direct approbation to their employment. If they

had been teachable they would not have betaken themselves so eagerly to the false

prophets: hence the greater their diligence in this direction, the more their crime

was apparent, since they purposely rejected God and his servants, by transferring

themselves to the false prophets. We now understand the meaning of this sentence.

It only remains that each of us should apply what is here said to his own profit. The

Papists think themselves to be twice or thrice absolved if they have been deceived

in any quarter. But, on the other hand, Christ exclaims --- If the blind lead the blind,

it is not surprising if both fall into the ditch. (Matthew 15:14.) The reason is here

expressed, because however those who are deceived show their simplicity, it is by

no means doubtful that they flee from the light and desire the darkness by a crooked

and perverse craving. Hence it happens that the iniquity of the inquirer is like that

of the prophet.

Ezekiel 14:11

11. That the house of Israel may go no more astray from me, neither be polluted

any more with all their transgressions; but that they may be my people, and I may

be their God, says the Lord GOD.

JOHN CALVIN

11. Ut non errent amplius domus Israel a me, 316 et non polluantur amplius in

cunctis sceleribus suis: ut sint mihi in populum, et ego sim illis in Deum, dicit Domi-

nator Iehovah.

Here God shows that there was no other remedy, if he would recall to safety those

who had almost perished, and at the same time he teaches that it is useful to the

Church to chastise those who had so impiously declined from himself. Meanwhile

it happens that God thunders, and exercises his judgments even to the extreme of

rigor: meanwhile men do not repent but remain obstinate: nay, the punishment

which God inflicts upon the reprobate sinks them into deeper destruction. How so?

Those who harden themselves against the hand of God heap upon themselves sev-

erer punishments, since the reprobate do not submit to the yoke when God wishes to

correct their hardness and obstinacy. But here God announces that he will not be so

severe as not to consult for their safety. But this contradiction might disturb many,

since God destined the people as well as the false prophets to destruction, for this

seems to render his covenant vain. But he prevents this question, and says, since

he should exact such severe penalties from the despisers of his word and from apos-

tates, that rigor would be useful to the Church. Now we understand the meaning of

the saying, the house of Israel shall not err any more: since otherwise their obsti-

nacy was incurable: and unless God had seriously roused them up, they had never

been brought back into the way of their own accord. Here therefore God obliquely

rebukes the hardness of his people, because they could not be instructed except by

punishment. For incorrigible indeed are those sons who, while their father cherishes

and indulges them, despise him, and become worse by the indulgence. Of this then

God now complains, that the children of Israel were so untractable that they could

not bear destruction, unless he descended to the utmost rigor. For it was a very sad

spectacle, that God's truth should be corrupted and adulterated by lies, and that

the people, with those who imposed upon them, should utterly perish. But we now

hear that there was but one remedy since the children of Israel were untameable,

unless they were completely broken down. He now adds, from me: a phrase worthy

of notice, for we here gather, that as soon as we bend ever so little from following

God, we wander after errors: for we shall never hold on in the right way unless we

follow God, that is, unless we are intent upon the end which he sets before us: and

then unless our eyes are turned in the direction that he points out, lest we bend

to either the right hand or the left. Thus we shall be beyond any danger of wan-

dering if we, follow God: on the other hand, if our minds turn to either this side or

that, and we are not retained in obedience to God alone, the Prophet teaches that

we wander in error, and that this will at length turn out unhappily for us. When he

speaks of the house of Israel, he does not embrace without exception those who

spring from Jacob; for both the false prophets and those who consulted them were

of Jacob's line, and had a name in that family. But we have already seen what was

decreed concerning them, namely, that God would destroy them and blot them out

from the midst of his people. We see then that they are not; comprehended under

the offspring of Abraham or the house of Israel; but this is restricted to the remnant

316Verbally, "from after me." — Calvin.

EZEKIEL

of the people whom God wished to spare. For we know that there was always some

seed left, that the covenant which had been made with Abraham might be firm and

sacred. This sentence then properly refers to the elect, who are called by Paul the

remnant of grace. (Romans 11:5.) But God says that the example would be use-

ful to the survivors, since the punishment of others would instruct them: and when

they should see the false prophets perish, and should acknowledge God's remark-

able judgment in their destruction, then they would profit by it. Now we understand

what the Prophet means by the destruction of the false prophets and of those hyp-

ocrites who despised the true prophets, and prostituted themselves to be deceived

by impostors: when God makes them an example of his wrath, the Prophet says that

the house of Israel should receive advantage from their perishing, and profit by their

utter ruin.

Now he adds, And that they should not be polluted any more in all their wicked-

ness. Here he purposely enlarges on their crime, that he may the more magnify the

mercy of God; for if they had been only moderately guilty, his pardoning them had

not been so remarkable. But the Prophet here pronounces them abandoned in sin,

and does not condemn them for one sin but for many: he says they were polluted

and contaminated in their crimes: and when God's mercy is extended to such as

these, we discover with certainty how inestimable it is. Finally, let us learn from this

passage, that God not only pardons men who transgress but lightly through want of

thought and error, but that he is also merciful to the abandoned who are convicted

of many iniquities. He says, that they may be my people and I may be their God.

God had already adopted the whole seed of Abraham, and all were circumcised to

a man: and thus they bore personally the testimony and covenant of God's pater-

nal favor. Since, therefore, they were already God's people, and were considered

as members of the Church, what can it mean that they shall be my people? For

God seems here to promise them something new. But by this form of speech the

Prophet marks their declension and manifests their deserts. For although God had

thought them worthy of such honor as to reckon them among his elect people, yet

they had cast themselves out by their own depravity. For since all religion among

them was corrupt, God's worship was profaned, his whole law almost buried, and

they were separated as far as possible from God, as we shall afterwards see. On the

part of God the adoption remained firm: but here Ezekiel regards their condition if

they would really look at it themselves, namely, as one of estrangement, since their

own wickedness had cut them off: hence he speaks as of a new benefit when he

says, they should be for a people when they repented.

The second chapter of Hosea will help us to understand this more clearly, when

it is said,

``I will call them my people who are not my people,

and her beloved who is not beloved.'' (Hosea 2:23.)

For the Prophet was commanded to go into an improper house and to take an

impure female and to beget sons: he says that a son was born to whom God gave

the name {,}לאעמיlagnemi, it shall not be my people: and then when a daughter

was born, she was unworthy of love. There Hosea signifies that the Jews were cut

JOHN CALVIN

off from the sacred root, and he speaks not of one or two, but of the whole race;

for they were neither God's people nor a beloved daughter. Afterwards when recon-

ciled, they begin again to be God's people and a beloved daughter. Paul does not

accommodate that sentence to the calling of the Gentiles rashly: (Romans 9:25,)

namely, that there was no difference between Jews and Gentiles, since the former

were rejected. Whatever it is, we see that those who had a place and a name among

God's people, and whom he had chosen for himself, were cast off and had become

strangers through their own fault. Thus they begin to be God's people afresh when

they repent and God receives them to favor. The conclusion is, I will restore them

afresh, that my covenant may be renewed in some way, that they may be my people

as they formerly were; and I may be to them a God, since by their own backsliding

they deserved to be treated as entire strangers. Besides, it is well to remember what

we said elsewhere, that under these words is contained whatever belongs to solid

happiness. For if God acknowledges us as his people, we are certain of our salva-

tion, as when he pronounces that he will be our God while we call upon him as a

father. But whoever shall call upon the name of the Lord shall be saved. (Joel 2:32;

Acts 2:21; Romans 10:13.) Then we must remember that celebrated sentence of the

Prophet Habakkuk, You art our God: we shall not die. (Habakkuk 1:12.) Lastly, we

have nothing else to wish for towards the fullness of all good things and confidence

in eternal life, than that God should reckon us among his people, so that there may

be open to us a free access to him in prayer. It follows ---

Ezekiel 14:12-13

12. The word of the LORD came again to me, saying,

12. Et fuit sermo Iehovae ad me, dicendo.

13. Son of man, when the land sinneth against me by trespassing grievously, then

will I stretch out mine hand upon it, and will break the staff of the bread thereof, and

will send famine upon it, and will cut off man and beast from it:

13. Fili hominis terra cum scelerate egerit erga me, 317 et extendero manum

meam super eam, et confregero in ipsa baculum panis, et immisero in ipsam famem,

et excidero ex ipsa hominem et jumentum.

The next verse thought to be joined: for some interpreters altogether pervert the

Prophet's sense by finishing the sentence there, as if he had said, I will extend my

hand over it, &e. But the sentence is dependent, as we shall see ---

Ezekiel 14:14

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.

14. Et fuerint tres viri isti in medio ejus, Noe, Daniel, et Job, ipsi in justitia sua

eripient 318 animas suas, dicit Dominator Iehovah.

Here again God threatens the people of Israel with final destruction: but the words

seem opposed, that God would be merciful and propitious to his people, and yet that

no hope of pardon would be left. But we must remember the principle, that the

prophets sometimes directed their discourse to the body of the people which was

317"By prevaricating prevarication," according to some, {{מעלmegnel, properly signifies perfidy, hence

the version just given --- Calvin.

318Or, "shall free." — Calvin.

EZEKIEL

utterly devoted to destruction, since its wickedness was desperate; yet afterwards

they moderated that rigor, when they turned to the remainder, which is the seed

of the Church in the world, that God's covenant should not be extinguished, as we

have already said. Hence, when we meet with this kind of contradiction, we know

that God affords no hope to the reprobate, since he has decreed their destruction: so

that language ought to be transferred to the body of the people which was already

alienated, and like a putrid carcass. But when God mingles and intersperses any

testimony of his favor, we may know that the Church is intended, and that he wishes

a seed to remain, lest the whole Church should perish, and his covenant be abolished

at the same time. The Prophet, therefore, as before, so also now, sets before himself

the people desperate in wickedness, and says that they had no right to hope that

God would act mercifully as usual, since necessity compelled him to put his hand

for the last time to the destruction of the impious. This is the full meaning. We had

a similar passage in Jeremiah (Jeremiah 15:1), where he said, If Moses and Samuel

had stood before me, my mind is not towards this people; that is, it never could be

that I should return to favor them, even if Moses and Samuel should intercede for

them, and endeavor to obtain pardon by their own intercession. The papists foolishly

distort this passage to prove that the dead intercede for us, for Moses and Samuel

had been dead some time; but God says, Even if they should pray for the people,

their prayers would be in vain. But this passage refutes that gross ignorance: for

God is not here making a difference between the living and the dead; but it is a kind

of personification, and of bringing back Moses and Samuel from the grave; as if he

had said, Were they living at this time, and entreating for these wicked ones, I would

never listen to them: for Ezekiel here mentions three, Noah, Job, and Daniel. But

Daniel was then alive: he had been dragged into exile, and lived to a mature old

age, as is well known. Then he expresses his meaning more clearly, by saying, if

they had been in the midst of the city they had escaped in safety themselves, but

they would not have prevailed for others. The whole meaning is, that God cuts off

all hope of mercy from the abandoned people.

We must remark the form of speech which is used: he relates four kinds of punish-

ments by which men's crimes are usually avenged, and enumerates them distinctly.

If I shall break the staff of bread, says he, because the land has revolted from me,

and I shall send famine upon it, Daniel, Job, and Noah, shall preserve their own souls,

but shall not profit others by their holiness: then he adds, if I shall send a sword, that

is, if I shall follow up the impious by wars, even Daniel, and Job, and Noah, shall save

their own souls, but they shall not intercede for others. He pronounces the same of

pestilence and wild beasts. At length He reasons from less to greater. When I shall

have punished any nation, says He, with famine, pestilence, and the sword, and wild

beasts, how much less shall Daniel, Job, and Noah, prevail with me by their interces-

sion? But God had condemned the house of Israel to all punishments, just as if he

had poured all his curses like a deluge to destroy them. Hence He concludes that

there is no reason for cherishing any hope of escape from these imminent dangers.

Now then we comprehend the Prophet's meaning.

Now let us come to the first kind of punishment. If the land, says he, acts wickedly

JOHN CALVIN

against me, or conducts itself wickedly, {,}חטאcheta, to act wickedly, but by prevar-

icating with prevarication. By these words the crime of perfidy is distinguished from

error, because men often fall away and depart far from God through ignorance of

the way which they thought to pursue. But here the Prophet condemns the people's

defection through perfidy, as if he had said that they purposely, and by deliberate

malice, were estranged from God, since they had been correctly taught how God

ought to be worshipped. Although the Prophet speaks generally, yet he wished to

show God's wrath to be of no ordinary kind: for God will often chastise men's sins

by either pestilence, or sword, or famine, and yet will not be implacable. But he

here speaks of a desperate people, and one already addicted to eternal destruc-

tion. He says, therefore, by prevaricating with prevarication; that is, by deceiving

my confidence by open and gross perfidy.

Again, and I will stretch forth, my hand upon it, and will break the staff of bread,

and will send famine upon it, and will cut off from it man and beast. Here, as I have

mentioned, he touches upon only one kind of punishment; for God is accustomed to

take vengeance on men in four ways; and the prophets, as you have often heard,

usually adopt the form of speech used by Moses. These four curses of God are every-

where related in the law, --- war, famine, pestilence, and the assault and savageness

of wild beasts. Now the Prophet begins with hunger; but he points out the kind of

hunger --- if God has broken the staff of bread. For sometimes, when he does not

reduce men to poverty, yet he puffs up the bread, so that those who think to use it

as nourishment do not gather any rigor from it. But the Prophet properly means it in

this second sense, as we see in Ezekiel 4 and Ezekiel 5. The metaphor is in accor-

dance with the word staff: for as the lame cannot walk unless they lean on a staff ---

and tremulous old men need a similar support --- so by degrees men's strength van-

ish, unless new rigor is replaced by meat and drink. Bread is, therefore, like a staff

which restores our strength when want has weakened it. We now come to the word

breaking. How does God break the staff of bread? By withdrawing the nourishment

which he had infused into it; for the virtue which we perceive in bread is not intrinsic:

I mean this --- that bread is not naturally endued with the virtue of continuing and

inspiring life within men; and why? Bread has no life in it: how then can any one

derive life from it? But the teaching of the law has been marked: that man lives

not by bread only, but by every word proceeding from God's mouth. (Deuteronomy

8:3.) Here Moses intends, that even if God has inserted the virtue of nourishment in

bread, yet this is not to be so attributed to it as if it were inherent in it. What follows

then? That as God breathes a secret virtue into the bread, it sustains and refreshes

us, and becomes our aliment. On the other hand, God says that he breaks the virtue

of the bread when he withdraws from it that virtue: because, as I have already said,

when we taste bread, our minds ought to rise immediately to God, since men, if

they cram themselves a thousand times, yet will not feel their life to be deposited in

the bread. Therefore, unless God breathes into bread the virtue of nourishment, the

bread is useless; it may fill us up, but without any profit. Now, then, we understand

the meaning of this sentence, about which we shall have something more to say.

PRAYER.

EZEKIEL

Grant, Almighty God, since you shine so clearly upon us with the teaching of thy

Gospel, in which thy Son reveals himself familiarly to us, --- Grant that we may not

shut our eyes to this light, or turn them hither and thither by depraved curiosity, but

may remain in simple obedience, until at length having passed through the course

of this life, we may arrive at the fullness of light, when you will transform us into thy

glory by the same --- your only-begotten Son. --- Amen.

Lecture Fortieth.

I have already partially explained the Prophet's design, when he says, if God has

sent famine upon a land, and Job, Noah, and Daniel were in it, that they indeed

should be safe, but that the land should perish, since he had determined to destroy

it. Moreover, he described the kind of famine, when he said, when I shall have broken

the staff of bread; because, though wheat should be plentiful, and men be prevented

from starving, yet they would not be refreshed, since the bread would only burden

them. On the whole, God means that famine, even if it arise from natural causes,

proceeds from his judgments: for by continual rains the seed rots in the ground,

and drought consumes all its juice and substance. Then, if hail devastates the sown

fields, the causes of the ensuing famine are manifest. But it is necessary to look

higher, because, as we are nourished by God's bounty, so we never suffer poverty

unless when he withdraws his hand.

Let us now come to the next verse. If these three men, the most just of all,

had been in the land, they should only free their own souls. The exclusive particle

is not expressed, but it is easy to gather the Prophet's sense from the context; as

if he had said that God's decree was fixed when he had determined to afflict the

land grievously. It is sometimes asked why Noah, Daniel, and Job are named, rather

than Abraham, Jacob, or David, or any others. Those who wish to be precise guess

various comments; namely, because Noah could not preserve the old world from

the deluge, but only his sons an their wives. But this example does not suit: and as

to the others, they say that Job did not preserve his own sons, since they were all

consumed by the lightning. But the same thing happened to others. Thus Abraham

was the common father of the people, and even he could not snatch his posterity

from the wrath of God: nay, Jeremiah describes Rachel, though dead, weeping for her

children, and refusing consolation because none of them survived. (Jeremiah 31:15.)

We see, then, that this is cold. Others say that these three men had experienced

three different kinds of life; that Noah, living before the deluge, had seen the horrible

devastation of the whole earth, and yet the renovation of the world had followed:

they say, also, that Job had flourished in prosperity, and then was deprived of all

his goods and his children, and was so defiled by disease and filth as to be rather a

carcass than a living man, and yet was restored like a captive from the enemy's hand.

Daniel, again, had lived at Jerusalem, had been taken captive, and had lived there

in exile; that he at length saw the beginning of the restoration of the people when

that sudden change happened, and the Babylonian monarchy passed to the Persians.

These things, at the first glance, seem to be clever; but whatever is affected is always

cold and tame. Ezekiel here mentions these three men, simply because they first

occurred to him. For we must remember that passage of Jeremiah which I quoted

JOHN CALVIN

yesterday, (Jeremiah 15:1,)where it is said, If Moses and Samuel had stood before

me, I should not have listened to them for the safety of the people. A question may

arise, why Jeremiah names Moses and Samuel rather than any others? What will

these clever speculators say? We see, therefore, that each of these things must not

be so scrupulously beaten out, since it is enough to understand the general intention

of the Holy Spirit. Three men, then, are placed here, whose holiness was celebrated.

Daniel was then living: the others had been dead many ages ago; but the integrity

of them all was universally manifest. It is then as if he had said, even if those should

come who either are or have been most perfect among men, yet they would avail

nothing in interceding for a land already devoted to destruction.

But the Prophet's saying, they should be saved on account of their own righteous-

ness, seems absurd: for no one can be found whose righteousness can stand before

God's tribunal: for if God was to reason with men, every one must be found guilty, as

the Scripture also often teaches, and experience most fully convinces us. Here the

Prophet seems to extol too much the merit of works, when he attributes the person's

freedom to his righteousness. But the solution is easy; namely, this righteousness

of which mention is made ought not to be separated from gratuitous pardon, which

reconciles men to God, so that their sins are not imputed to them: for as to some

saying that they were justified by faith, this does not forward the inquiry; and be-

sides that, it is forced. By their own righteousness shall they free their own souls,

that is, say they, by their faith. But when God addresses Noah himself, (Genesis

7:1,) and says that he was found just through his piety, he does not mean that he

was endued with faith; this would be nugatory. There is no doubt, then, that he com-

mends sanctity and integrity in his servant; so also in this passage, under the word

righteousness or justice, he implies the fear of God, in which all virtues are founded,

and chastity and temperance, and whatever belongs to the rule of living holy and

justly. But meanwhile this derogates nothing from the righteousness of faith; for the

faithful are reckoned just before God, and their works are also reckoned just --- not

by any inherent merit --- not because they bring any perfection of that kind before

God which may conciliate his favor, and in which they can stand; but because God

pardons them indulgently through his own paternal clemency, and so approves their

righteousness, which otherwise might be deservedly rejected. For example, Pin-

nehas was thought just when he avenged the reproach of the sanctuary. (Numbers

25:7, 8.) When inflamed with zeal, Pinnehas brought out of the midst the courtezan

with her paramour; for this cause, as is said in the Psalm, (Psalm 106:31,) he was

reckoned just. But that could not suffice for a man's righteousness, since one special

act could not render a man just. Pinnehas, then, could not be reckoned just on that

ground; but while his work was pleasing to God, for that reason it was just. But, on

a serious inquiry, that work was also condemned as being infected with some fault,

and so was not just in itself. But because God pardons his sons, as we have said,

hence he accepts their works: so he acknowledges them also as just, and they do

not obtain this by either their own worthiness or peculiar merits. For the beginning

of the righteousness about which we are now speaking is a gratuitous reconciliation

by which all the faults of the faithful are buried: whence it happens also that their

EZEKIEL

integrity, although not perfect, is still pleasing to God. We see, therefore, that these

things are easily reconciled; that men are freed by their righteousness, and yet that

their temporal safety depends only on the mere pity of God: for when God's gratu-

itous favor has gone before, hence he seems to acknowledge as true righteousness

which was in itself mutilated and but half complete. Now it follows ---

Ezekiel 14:15-16

15. 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:

15. Si bestiam malam transire fecero per terram, et orbaverit eam, et fuerit vasti-

tas ut nemo transeat propter bestiam. 319

16. Though these three men were in it, as I live, saith the Lord GOD, they shall

deliver neither sons nor daughters; they only shall be delivered, but the land shall

be desolate.

16. Tres viri isti in medio ejus, vivo ego, dicit Dominator Iehovah, si filios et filias

liberabunt: ipsi soli liberabuntur, et terra erit in vastitatem.

Now he mentions the second kind of punishment. For we said that God's four

scourges were here brought before us, which are more familiarly known to men

through frequent use. They are hunger and wild beasts, war and pestilence. The

Prophet has spoken of famine; he now comes down to wild beasts. This kind of

scourge is rarely used in Scripture; for God more frequently mentions the sword,

pestilence, and famine; but when he distinctly treats, of his scourges, he adds also

savage beasts. Now therefore he says, if he had sent wild beasts to lay waste the

land, and Noah, Job, and Daniel, had been in that land, they would be free from

the common slaughter, but that their righteousness would not profit others. He

expresses a little more clearly what he had spoken briefly and obscurely when he

treated of the famine. If, says he, I shall cause an evil beast to pass through and

injure the land, so as to lay it waste, that no one may pass through on account

of the wild beasts, as I live, says he, if these three men shall free their sons and

their daughters. This passage teaches what I lately touched upon about the famine,

namely, that the beasts did not break in by chance to attack and rage against men,

but that they are sent by God. Thus God follows out his judgments no less by means

of lions, and bears, and tigers, than by rain and drought, the sword and the pesti-

lence: and surely this may be understood, if we reflect upon the great savageness of

these beasts; first, when hunger arouses them they are carried along by a ravenous

impulse; and then, without the compulsion of necessity, they are hostile to the hu-

man race, and without doubt they would urge themselves on to tear to pieces all

whom they met with, unless restrained by God's secret instinct. If, therefore, God

restrains the wild beasts, thus also he sends them forth as often as it pleases him,

to exercise their ferocity against mankind, and in this way to become his scourges.

But here an oath is interposed that God may inspire confidence in his sentence, so

God swears by his own life. This is the meaning of the phrase as I live; that is, I

swear by my life. This is indeed spoken improperly, but elsewhere we have seen

that God swears by his life; that is, just as if he swore by himself, because he has

319That is "beasts," for there is a change of number. — Calvin.

JOHN CALVIN

no greater by whom he can swear, as the Apostle says (Hebrews 6:13); and as often

as we swear by the name of God we attribute the supreme power to him, and thus

we profess our life to be in his hand, and he to be our only Judge. When, therefore,

he swears by himself, he admonishes us at the same time that his name is profaned

if we swear by any others: then he shows how much religion is to be exhibited in

oaths. Let us follow, therefore, God's example, when our speech needs confirma-

tion, by calling in a witness and judge: next, that we should not use his name rashly

and falsely, but that our oath should be truly a testimony to our piety. But here in

truth a question arises, --- How God can say that the land should perish which has

been once subjected to wild beasts? For sometimes wild beasts have infected many

regions, and God has immediately restrained them, and so their cruelty has passed

away like a storm.

Again, we knew that the prayer of the saints are not superfluous when they pray

for others; but God seems here to deny what is clearly manifest. But the solution is

easy. For since he does not inflict his judgments equably but variably, and at one time

hastens punishments and at another suspends them: at one time punishes men's

sins and at another delays doing so, he fixes for himself no sure law by which he is

always bound, but he speaks of the land which he has destined to destruction. God

therefore will strike one region with famine, another with war, a third with pestilence,

a fourth with wild beasts, and yet he can mitigate his own rigor, and when men begin

to be terrified, he can withdraw his hand. But if it has been once decreed that any

land must perish, all the saints would run together in vain, because no one would be

a fit intercessor to abolish that inviolable decree. We now understand the Prophet's

intention, for he does not speak generally of any lands whatever, but he points out

the very land which was devoted to final destruction. It follows ---

Ezekiel 14:17-18

17. Or if I bring a sword upon that land, and say, Sword, go through the land; so

that I cut off man and beast from it:

17. Vel gladium transire fecero super terram illam, et dixero gladio, Transi per

terram, ut excidatur ex ea homo et jumentum.

18. Though these three men were in it, as I live, saith the Lord GOD, they shall

deliver neither sons nor daughters, but they only shall be delivered themselves.

18. Et tres viri isti in medio ejus, vivo ego, dicit Dominator Iehovah, non liberabunt

filios et filias, quia ipsi soli liberabuntur.

The Prophet now descends to the third kind of punishment. Hence God says,

if he send a sword upon a land, he cannot be entreated so as not to consume it

utterly, neither will he admit any man's intercession, although the most holy dwell

there, namely, Job, Noah, and Daniel. But the phrase used must be marked: if I

shall say to the sword, pass through to exterminate and blot out the whole land,

or cut off from it, both man and beast, because we here gather the great power

of God's secret government. For we think that wars are stirred up at random: and

as men are in agitation, so also we imagine war to be nothing but confusion and

turbulence. But God governs even wars by his inestimable wisdom, and also men

and their swords: men are enraged, their swords fly about in their hands, and they

EZEKIEL

seem to go hither and thither at random by blind impulse. But God here announces

that he permits swords to pass through a land, and to destroy both men and cattle.

If he had said, after the language used in many places, that he would arm men, it

would not have been very wonderful: for everywhere throughout the Prophets he

calls the Chaldaeans and Assyrians executors of his judgment. Hence that sentence

of Jeremiah, Cursed is he who has done God's work negligently. (Jeremiah 48:10.)

But that work of God was the slaughter at Jerusalem. So also Nebuchadnezzar is

called God's servant and minister when he laid waste Egypt, and God promises him

the reward of his labor. (Ezekiel 29:20.) So here Ezekiel proceeds further, not only

that the hands of men are directed as God wishes, but also that their swords listen

to his secret command, so that they neither pass by nor strike any man or animal

except as far as God pleases. But if God so commands the swords, let us know

that whenever men rise up against us, that our patience is exercised and our sins

chastised in this way: and that the impious are God's agents: and let us determine

that we shall never profit by noise and resistance, since there is but one remedy,

to humble ourselves under God's strong hand. Now the fourth kind of punishment

follows ---

Ezekiel 14:19-20

19. Or if I send a pestilence into that land, and pour out my fury upon it in blood,

to cut off from it man and beast:

19. Vel pestem immisero in terram illam, et effudero iracundiam meam super

ipsam in sanguine ad perdendum 320 ex ea hominem et jumentum.

20. Though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they

shall deliver neither son nor daughter; they shall but deliver their own souls by their

righteousness.

20. Et Noe, Daniel, et Job in medio ejus, vivo ego, dicit Dominator Iehovah, si

filium et filium liberaverint: ipsi in justitia sua liberabunt animam suam.

He now affirms of the fourth kind of punishment, what he has hitherto pronounced

of the rest. He says, then, If I shall have sent a pestilence, and have devoted a land to

devastation, that Job, Daniel, and Noah, should be safe if they dwelt there: but that

their righteousness should not profit even their sons and their daughters. Nay, he

seems to speak with greater restriction, since he has substituted the singular number

for the plural: for he had just said, they shall not free either sons or daughters. He

now says, not even a son or a daughter, that is, they shall not prevail with me by

their intercession so much as to save from death even a single son or daughter.

We must also remember what I have said, that God does not always act in the way

related here: for he has manifold and various methods of carrying out his judgments.

Hence it would not be just to impose a law not to liberate any one, and according

to his own will either to hear or reject their prayers. But here he only means, that

when he has determined to destroy a land, there is no hope of pardon, since even

the most holy will not persuade him to desist from his wrath and vengeance. But

now the conclusion follows ---

Ezekiel 14:21-22

320Or, "to cut off." — Calvin.

JOHN CALVIN

21. For thus saith the Lord GOD; How much more when I send my four sore

judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and

the pestilence, to cut off from it man and beast?

21. Quoniam sic dicit Dominator Iehovah, Quanto magis cum quatuor judicia mea

mala, gladium, et famem, et bestiam malam, et pestem immisero contra Hierusalem

ad excidendum ex ea hominem et animal?

22. Yet, behold, therein shall be left a remnant that shall be brought forth, both

sons and daughters: behold, they shall come forth unto you, and ye shall see their

way and their doings: and ye shall be comforted concerning the evil that I have

brought upon Jerusalem, even concerning all that I have brought upon it.

22. Et ecce evasio in ea residua, 321 evasio egredientium, inquit nempe filii et

filiae: ipsi egredientur ad vos: et videbitis vias ipsorum, et opera ipsorum: et conso-

lationem sumetis super malo quod venire fecero super Hierusalem, super omni quod

venire fecero super eam.

He now reasons, as we said in the beginning, from the less to the greater. Hitherto

he has said, If I shall have sent forth only one weapon to take vengeance upon men,

no one will oppose my following out my decree: then he enumerated four weapons,

one after another. Now he adds, What then, when I shall have heaped together all

punishments, and not only shall have sent pestilence or sword or famine, but as it

were when I have four armies prepared and drawn up, and shall command them to

attack and destroy mankind, how shall even one person escape? If Job, Daniel, and

Noah, cannot snatch away even their sons and daughters from a single scourge, how

shall they snatch them from four at once! We see, then, that God here cuts away

the false and specious hopes by which the false prophets deluded the miserable

exiles when they promised them a return to their country, and daily proclaimed how

impossible it was that the sacred city, the earthly dwelling-place of God, could be

taken by the enemy, and the religion which God had promised should be eternal

could perish. Since, therefore, the false prophets so deceived these miserable exiles,

here God shows how greatly they erred while they cherished any hope in their minds;

because he had not only held one kind of scourge over Jerusalem, but approached

it with a whole heap of them to destroy and cut off both man and beast. This then

is the full meaning.

Now he says, If I shall have sent my four evil judgments. Here God calls his

judgments evils, in the sense in which he says in Isaiah, that he creates good and

evil, (Isaiah 45:7,) since immediately afterwards he expresses his meaning by saying

life and death. Hence what is against us is here called evil, and so this epithet

ought to be referred to our perceptions. For our natural common sense dictates that

whatever is desirable and useful to us is good: food and life and peace are good, and

whatever is conducive to life, and what we naturally wish for, we call good. So also,

on the other hand, death and famine are evils: so are nakedness, want, and shame:

why so? since we dread whatever is not useful to us; and because we fly from evils

as soon as reason dawns. In fine, evil here is not opposed to justice and right, but,

as I have said, to men's opinion and our natural senses. He now confirms what we

321That is, "some remnant which shall escape shall remain in it." — Calvin.

EZEKIEL

before said, namely, that these are God's judgments when enemies rage against us,

pestilence attacks us: poverty assails us, and wild beasts break in upon us. When

therefore we suffer under these afflictions, let us learn immediately to descend into

ourselves and to discover the cause why God is so angry with us. For if we turn

our attention towards the sword, and pestilence, and famine, we are like dogs which

gnaw and bite what is thrown at them, and do not regard the hand which threw it,

but only vent their rage upon the stone. For such is our stupidity when we complain

of famine being injurious to us, wild beasts troublesome, and war horrible. Hence

this passage should always be borne in mind that, these are God's evil judgments,

that is, scourges by which he chastises our sins, and thus shows himself hostile and

opposed to us.

He now adds, there shall be a remnant in that escape. They explain this verse

parenthetically, as if God by way of correction engaged to act more mercifully to-

wards that city, than if he struck any land with only one scourge. They explain it thus:

although these four scourges should meet together, yet I will mitigate the rigor of

my vengeance, since some shall go out safely, and reach even to you. Almost all

agree in this sense; but when I weigh the Prophet's intention more accurately, I can-

not subscribe to it: because God seems to me to confirm what he had said before,

that he would be a just avenger of wickedness while he treats the Jews so harshly.

To discover the most suitable sense, we must consider the condition of the exiles: it

was surely worse than if they had been destroyed by a single death for they were

dying daily; and at length, when cast out of the sacred land, they were like the dead.

Hence that exile was more sorrowful than death, since it was better to be buried in

the holy land than among the profane. Since, then, they had been mixed with dog's,

it was no life to them to protract a wretched existence amidst constant languor; and

if the hope of restoration had been taken away, concerning which we are not now

treating, and to which not a single syllable applies, exile was by itself like death.

Since, then, the Prophet here says, that some should be left, to escape, he does not

mean that they should be safe: hence this is not a mitigation of their punishment.

For as we saw before, and especially in Jeremiah, those who died quickly were less

to be deplored. (Jeremiah 22:10.) Finally, when the Prophet here says that some

should come to Babylon, he does not promise them pardon, as if God was propitious

to them, or noticed them favorably; no such thing: for he speaks of the reprobate,

and of those who bore on their forehead the manifest sign of their impiety, and show

by their whole life that they are abandoned, and most worthy of final destruction.

For he says, a departure of those who go forth shall come: sons as well as daugh-

ters shall come to you, says he, and you shall see their ways and their work: that is,

you shall see that the men are so wicked, that their ungodliness shall compel you to

confess the city to be worthy of perishing, and the people deserving destruction. For

the word consoling, which the Prophet uses immediately afterwards, refers here to

the acknowledgment of their wickedness appeasing the minds of those who formerly

roared and murmured against God. Neither does he mean that consolation which,

according to the common proverb, has many friends; but only the calm acknowledg-

ment of God's just vengeance, in which the ten tribes acquiesced. For before they

JOHN CALVIN

saw the state in which the inhabitants of Jerusalem were, they thought that God was

too severe, and hence their outcry and complaint against God. The Prophet, there-

fore, now says, that the sight of your wickedness will bring you consolation; for you

shall see that it could not be otherwise, and that you deserved such punishment:

hence, when you have acknowledged your abandoned wickedness, you will regard

my justice with peaceful and tranquil minds; and you will so finish and cease your

complaints which now agitate your minds in different directions. The rest, to-morrow.

PRAYER.

Grant, Almighty God, since you daily exercise thy judgments in all parts of the

world, and since many regions are harassed by pestilence and war, that so long

as you spare us we may profit by the evils and slaughters of others: Grant, also,

if thy scourges reach also unto us, that we may not be obstinate, but may submit

ourselves to thy judgment, and being truly humble, may we seek pardon by the

serious pursuit of piety, so that we may truly acknowledge thee; and may feel thee

to be a propitious Father to us, until at length we enjoy thy love in thy heavenly

kingdom, through Christ our Lord. --- Amen.

Lecture Forty-First.

WE said in yesterday's lecture, when the Lord pronounces that he would have

some remnants when destroying Jerusalem, that this is no act of clemency, as if he

had relaxed the rigor of his justice. For exile was not preferable to death, as we may

collect from the context, since God does not use these words of his elect. For there is

no mention of repentance, so that the cause of his vengeance would be conspicuous

in their crimes. You shall see, therefore, and shall take comfort: because the exiles

who were then in Chaldaea could not subscribe to the judgment of God. But when

they saw their brethren of such abandoned morals, the review of their sins availed

to their comfort, that is, to appease their minds. He repeats the same in the last

verse of the chapter.

Ezekiel 14:23

23. And they shall comfort you, when ye see their ways and their doings: and ye

shall know that I have not done without cause all that I have done in it, says the Lord

GOD.

23. Et consolabuntur vos, quia videbitis vias ipsorum et opera ipsorum: et scietis

quod non frustra fecerim quaecunque feci in ea, dicit Dominator Iehovah.

He now puts the verb for comforting in the third person, but in the same sense,

because after the Jews shall have been led captive, they will bear sure and special

marks of God's justice against their sins. This, then, is the consolation, as I explained

it yesterday, while the exiles acknowledge that cruelty cannot be ascribed to God, as

if he had exceeded moderation in exacting punishment; for the desperate wicked-

ness of the people demanded it. But this passage contains a useful doctrine, since

we collect from it that we are never tranquil in our minds unless when the greatest

equity and justice appears in God's judgments, and become present to our minds.

As long, therefore, as we do not acknowledge God to be severe in just cases, our

minds must necessarily be disturbed and disarranged: hence the word ``consola-

tion'' is opposed to those turbulent thoughts. But since nothing is more miserable

EZEKIEL

than to be distracted and drawn hither and thither, and to be anxiously disturbed,

let us learn that those profit most who acquiesce in God's judgments, although they

do not perceive the reason of them, yet modestly adore them. But when God shows

why he treats either us or others so severely, this is a special favor, since he offers

us material for joy and tranquillity. Let us proceed.

Ezekiel 15

CHAPTER 15

Ezekiel 15:1-5

1. And the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovae ad me dicendo,

2. Son of man, What is the vine-tree more than any tree, or than a branch which

is among the trees of the forest?

2. Fili hominis, quid erit 322 lignum vitis prae omni arbore rami 323 quae est inter

arbores sylvae?

3. Shall wood be taken thereof to do any work? or will men take a pin of it to hang

any vessel thereon?

3. An sumetur ex eo 324 lignum ad formandum, ut sit opus, vel an sument, 325 ex

eo paxillum, ut suspendatur in eo omne vas? 326

4. Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it,

and the midst of it is burned. Is it meet for any work?

4. Ecce in ignem traditur 327 ad consumptionem, duas extremitates ejus con-

sumpsit ignis, et medium ejus exustum est, 328 an utile erit ad opus?

5. Behold, when it was whole, it was meet for no work: how much less shall it be

meet yet for any work, when the fire hath devoured it, and it is burned?

5. Ecce, cum esset integrum non factum fuit 329 ut esset opus: quanto magis

322Or, "what is these." — Calvin. 323Or, "branching." — Calvin. 324"Namely, wood." — Calvin. 325Verbally, in taking, that is, if they take. — Calvin. 326Whatever vessel. — Calvin. 327Or, "is cast." — Calvin. 328That is, "after the fire had consumed it." — Calvin. 329That is, "was not formed or fitted." — Calvin.

EZEKIEL

postquam ignis consumpsit ipsum et exaruit 330 formabitur adhuc ut sit opus?

The Prophet's intention is to humble the foolish confidence of the people, who

boasted of the gratuitous kindness of God, as if they were naturally excellent: hence,

also, their obstinacy against his threats was so great. For when the prophets reprove

them sharply, they boasted against them the remarkable gifts by which they were

divinely adorned: as if they had been so armed by God's benefits to resist his power,

for we know that they were so blinded. Since, then, that disease had attacked the

people, it is not surprising that the prophets in many places refute such folly. But

the Prophet here uses a simile to show the Jews that they were not intrinsically but

only accidentally excellent, since God had treated them as worthy of remarkable

benefits. Since it is so, their arrogance is easily refuted, when they oppose their

superiority to God, as if it were peculiar to them, and not God's special gift. But

we must understand the simile which Ezekiel uses: what is the vine more than other

trees of the woods? It is certain that the vine produces very good fruit, and therefore

is preferred to other trees: the very flower of the vine has a most, delicious scent; but

the fruit which it produces proves its excellence. For the wood of the vine is without

elegance and shapeless: it does not attain to any thickness; it is slender, pliable, and

twisted. In looking at a vine, it. seems scarcely worth numbering among shrubs: if

compared with trees, it clearly has no value; but in the excellency of trees something

is easily acknowledged which surpasses all vines. For when we cast our eyes upon

a branching tree, we are struck with admiration, while the vine lies at, our feet. If,

therefore, a tree is compared with the wood of the vine, it will be praised for its

beauty, while the vine will be despised as a low and insignificant wood. Hence God

collects that the Jews were in no respect more excellent than others, unless because

they are planted by himself, as he says in many places in Isaiah, O my vine, I have

planted thee. (Isaiah 5.) Then in the 80th Psalm: he brought his vine out of Egypt,

and planted and propagated it even to the sea, (Psalm 80:9-12; Jeremiah 2:21.)

Now we understand the Prophet's meaning, namely, that the Jews excelled, in-

deed, in privileges, but not in nature, nor yet by themselves, but by the gratuitous

kindness of God: and if other nations were compared with them, they had greater

dignity than the Jews. And we know that other nations flourished in arts and wealth,

in population, in warlike valor, and in other respects: the profane nations were like

lofty trees which grow up and attract all eyes to themselves. But the Jews were like

a vine which, being planted by God's hand, deserved more praise than the trees of

the wood which were fruitless. Ezekiel now carries on the comparison at, greater

length: if the vine is torn up, can its wood, says he, be fitted to any use? it will not

make beams or tables, or any vessels; it will not make a peg or a hook on which to

hang a hat or cloak, or anything of the kind. Since, then, the wood of the vine is

useless when torn from the soil, and is of no use but for burning, hence the Jews are

made acquainted with their condition since their excellence and worthiness depend

on the mere good pleasure of God: since, as he planted them, he can pluck them

up in a moment; and when they have been torn up, they will be altogether useless,

and will be cast into the fire, while trees are of some use. But, the Prophet proceeds

330Or, "was burnt as before." — Calvin.

JOHN CALVIN

another step: if a bundle of twigs were cast into the fire, and the two extreme parts

were burnt up, and the middle made dry, that scorched part would be much less

useful. For since fire penetrates to the very marrow, wood, which is half consumed,

is reduced to powder by the touch alone: He afterwards accommodates what he had

said about the vine to the city of Jerusalem; therefore let us go on to the rest of the

context.

Ezekiel 15:6

6. Therefore thus says the Lord GOD; As the vine-tree among the trees of the

forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem.

6. Propterea sic dicit Dominator Iehovah, Quemadmodum lignum vitis in ligno

sylvae, quod posuli 331 in ignem ad consumptionem, sic dedi habitatores Hierusalem.

Here the Prophet shows that the citizens of Jerusalem were cast into a fire, by

which they suffered various kinds of death: for although they were not immediately

and entirely consumed, yet the extremities were burnt off. For the whole region

was laid waste all around, and the kingdom of Israel was entirely cut off: Jerusalem

remained like the middle portion of the bundle. But the inhabitants of Jerusalem

were so worn down by adversity, that they were like a stick burnt at both ends.

Since this was so, we here perceive their great stupidity in persisting in contumacy,

although God had humbled them so in various ways. Now, therefore, we understand

the meaning of this point. But the words of the Prophet must be explained, what shall

be, or what is the wood of the vine compared with other wood? Some translate, with

the palm branch; others, with the wild vine; but both of these are foreign to the

mind of the Prophet: especially the wild vine cannot have any place here. As far as

the palm is concerned, what reference is there to the palm branch in the midst of a

wood? for palms are not planted in woods amidst lofty trees. But since the wood,

{,}זמורהzemoreh, signifies boughs as well as palms, it agrees best with the sense

to speak of every tree as branching. What, therefore, is the vine in comparison with

every branching tree which is among the trees of the forest? Here the Prophet brings

before us fruitless trees, but yet those which attract our notice by their beauty: and

so he implies, if the Jews wish to compare themselves with the profane nations,

they are not superior in any worthiness or elegance which they have naturally and

of themselves. This must be diligently noticed; although God sometimes adopts

those who excel in ability and learning, in warlike prowess, in riches, and in power,

yet he gathers his Church as much as possible from lowly-born men, in whom no

great splendor is refulgent, that they may be objects of wonder to the world. For

what end, then, does God do this? for he could fashion his own elect, that they

may be completely perfect in every way. But since we are too inclined to pride,

it is necessary that our infirmity should always be set before our eyes to teach us

modesty. For if nothing in us reminded us of our weakness, our worthiness would

blind us, or turn away our eyes from ourselves, or intoxicate us with false glory.

Hence God wishes us to be inferior to the profane, that we may learn always to

acknowledge as received from him whatever he has gratuitously conferred upon us,

and not to arrogate anything to ourselves when our humility is so plainly set before

331"I have lost." — Calvin.

EZEKIEL

our eyes. But as far as concerns the Jews, they were, as we have said, like a vine,

because their excellence was not natural, but external. God had fashioned them, as

it were, from nothing; and although they were adorned with many remarkable gifts,

yet they could claim nothing from themselves.

Shall there be taken, says he, any wood from it to fashion it for any work? God here

shows that the Jews were deservedly preferred to others, because he had planted

them with his hand; for if they had been pulled out of the earth, he shows that the

wood would be useless, since it could not be used for any purpose. And Christ uses

the same simile (John 15:1-7), when he shows that we have no root in us by nature,

nor yet sap or moisture or rigor, since we are a vine planted by our heavenly Father.

But if he roots us up, nothing remains for us but to be cast into the fire and utterly

burnt. Lastly, God shows that the Jews should be viler than the nations, if he took

away from them whatever he gave them; and he admonishes them that their state

has no firmness unless through his goodwill towards them. For if the Prophet had only

said, that whatever the Jews had they owed to God, and for this reason were bound

to his liberality, yet they might still exalt themselves. But it is added in the second

place, that they remained safe day by day, as far as God spares them, cherishes,

defends, and sustains them. Therefore the Prophet means this when he says, Shall

it be taken to form any work from it, or will they take it for a peg to hang any vessels

upon it. Behold, says he, it was given for consumption, and its two ends were burnt

up. Here, as I said, he points out various calamities by which the Jews were almost

struck down, though not subdued. For they were hardened in their obstinacy; and

although they were like burnt and rotten wood, yet they boasted themselves to be

perfect through their adoption, and through the covenant which God had made with

Abraham: they boasted themselves to be a holy race, and a royal priesthood. Yet

God reproves their sloth when he says theirs was like burnt wood, when a bundle of

twigs has been cast into the fire, and there is some remnant so injured by the smoke

as to be deprived of its strength.

Behold, says he, when it was whole could it be formed into any work! How much

less after the fire has consumed it. Here we pursues the same sentiment. If any

one should take any part of the bundle after the fire had dried it, could he fit it for

any work? If he should take the twig when whole, it would not be fit to receive any

shaping: how much less could the burnt wood be used for a peg or anything else.

If, then, not even a peg can be found in the entire bundle, when the stem is like

an ember through being parched by fire, how can it be turned to any use? Now

follows the application: as I have given the wood of the vine among woods, says

he: verbally, in the wood of the forest. Hence gather we what I formerly said about

the branch, that it agrees with trees and is not put for the wild vine or the palm

branch: for he now says, simply, amidst all the wood of the forest. But he says that

the wood of the vine was among the wood of the forest --- not because vines are

merely planted there, but this comparison is used: that is, among woods, or even

among all the woods of the forest, because these trees are felled, and destined for

buildings, or vessels are made from them, and all kinds of wooden furniture, as well

as the materials of houses, are taken from trees. He says, therefore, that the wood

JOHN CALVIN

of the vine is given among the wood, of the forest, that is, among the woods of the

forest, since the twigs are burnt, as they cannot be rendered useful to men: so have

I given, says he, the citizens of Jerusalem

Now after we understand the Prophet's meaning, let us learn that the Holy Spirit

so addressed the Jews formerly, that this discourse might profit us in these days. We

must perceive, in the first place, that we are superior to the whole world, through

God's gratuitous pity: but naturally we have nothing of our own in which to boast. But

if we carry ourselves haughtily, through reliance on God's gifts, this arrogance would

be sacrilege: for we snatch away from God his own praise, and clothe ourselves, as

it were, in his spoils. But Paul, when he speaks of the Jews, shortly, but clearly,

defines both sides: Do we excel? says he --- (for he there makes himself one with

the people) --- Do we excel the Gentiles? says he, (Romans 3:1); by no means: for

Scripture denounces us all to be sinners --- all to be, accursed. Since, therefore, we

are children of wrath, he says, there is nothing which we can claim to ourselves over

the profane Gentiles. After he has so prostrated all the pride of his own nation, he

repeats again --- What? Are we not superior to others? Yea, we excel in every way.

For the adoption, and the worship, and the law of God, and the covenant, confer

upon us remarkable superiority, and such as we find nothing like it in the whole

world. How do those things agree? That the Jews excel, and are to be preferred

to others, and yet that they excel in nothing! namely, since they have nothing in

themselves to cause them to despise the Gentiles, or boast themselves superior;

hence their excellence is not in themselves but in God. And so, Paul here does not

commend their virtues, but says that they excel by gratuitous adoption, because

God made his covenant with Abraham, and they were to arise from the holy nations,

because he instituted a fixed line of piety among them, in promising himself to be a

Father to them; nay, he determined that Christ should spring from them, who is the

life and light of the world. We see, then, the former privileges of the Jews: ours is

the same in these days. As often as we are favored with God's gifts, by which we

approach near him and overcome the world, we ought also to remember what we

were before God took us up. Then our origin will prostrate all arrogance, and prevent

us from being ungrateful to God. But that is not yet sufficient; but we must come

to the second clause, that not only has God's free grace raised us to such a height,

but also sustains us; so that our standing is not founded in ourselves, but depends

only on his will. Hence not only the remembrance of our origin ought to humble us,

but the sense of our infirmity. Whence we gather that we have no perseverance in

ourselves unless God daily, nay, momentarily strengthen us, and follow us up with

his favor. This is the second point: the third is, if God afflicts or chastises us with

his rods, we should know that the foolish confidence by which we deceive ourselves

is by this means beaten out of us. Here we ought diligently to weigh the meaning

of the phrase --- the wood of the vine is useless when it is torn up, and especially

when dry. For although the profane nations perish, yet it is not surprising if God's

judgments are more severe towards the reprobate, who had obtained a place in his

Church, and who had been enriched with his spiritual gifts. This ingratitude requires

us to become an example to others, so that the whole world may be astonished at

EZEKIEL

beholding in us such dreadful signs of God's anger. Hence the Jews were for a hissing

and an abhorrence, an astonishment and a curse to the profane nations. Why so?

They had more grievously exasperated God who had acted so liberally towards them,

and were not only ungrateful and perfidious, but had purposely provoked him. Thus

also it happens to other reprobates. So this clause is to be diligently noticed, when

the Prophet says that the wood of the vine is cast into the fire, although trees, when

cut down, are still useful either for building or for furniture. Now it follows ---

Ezekiel 15:7-8

7. And I will set my face against them; they shall go out from one fire, and another

fire shall devour them; and ye shall know that I am the LORD, when I set my face

against them.

7. Et ponam faciem meam in ipsos: ex igni egredientur, et ignis vorabit 332 eos:

et scietis quod ego Iehovah, cum posuero faciem meam in ipsis. 333

8. And I will make the land desolate, because they have committed a trespass,

saith the Lord GOD.

8. Et ponam terram in vastitatem, quia transgressi sunt transgressione 334 dicit

Dominator Iehovah.

He confirms what had been said in the last verse, and at the same time explains

it: as if the citizens of Jerusalem retained some form, because they were not reduced

to dust; but the fire had burnt all round them, as if the flame was licking a bundle of

twigs. While the royal seat remained to them, the name of a people remained, and

hence an opportunity for their obstinacy. For they were not to be subdued, since

they were not entirely consumed: and now another madness is added; for as soon

as they had escaped from any misfortune, they thought themselves quite safe, ---

``O now we shall rest,'' said they; if the enemy had departed from the city, or if

new forces had not arrived against them, or if provisions failed the enemy's troops,

they immediately regained their courage, and not only breathed again, but proudly

laughed at God and his prophets, as if they were beyond all danger. For this reason

he now says, I have set my face against them. To set, or, if any one prefers it, to es-

tablish one's face, is to persist constantly, so as not only to do anything on passing,

but to remain there until we have accomplished our intention; so that those are not

bad expounders of the Prophet who say, ``I have set my face firmly:'' they do not

translate verbally, but according to God's meaning. For he often chastises a whole

nation or city, and yet he does not set his face, that is, he does not stay there, but

chastises them lightly, and but for a short time, as if passing in another direction.

But he means something else here --- that he would set his face; that is, never desist

until the people's name, as well as their city, was utterly abolished. For we have

said that the prophets speak of the present state of the people when they threaten

such destruction. I will set my face, therefore, against them: they shall escape from

one fire, and another shall devour them. Here the Prophet strikes down that foolish

opinion by which the Jews deceived themselves. For if they escaped from one dan-

332Or, "shall consume." — Calvin. 333Or, "against them. — Calvin. 334Or, "they have prevaricated with prevarication," as some translate; that is, have acted perfidiously, or have been shamefully perfidious. — Calvin

JOHN CALVIN

ger, they thought it the last, and hence their security, and even obstinacy. But the

Prophet says here, after they had escaped from one fire, that a new fire to consume

them was lighted up: he means, that there were different means in God's hand by

which he destroys and extinguishes a people: as he had previously said, that he was

armed with pestilence and the sword, and famine and wild beasts; so now under the

name of fire he comprehends various scourges. If, therefore, men have escaped the

sword, a new attack shall inter them, since God will press them with famine, or urge

them with pestilence, or in other ways: and then, they shall know, says he, that I

am Jehovah, when I shall set my face against it. By these words he signifies that

his glory could not otherwise remain safe, since impunity blinded the Jews --- nay,

hardened them till they became like the brutes. If, therefore, God had spared them,

his glory would have been as it were buried, and through so long a connivance he

had been no longer acknowledged as God. There was a real necessity for so much

rigor: since he would never show himself to be God otherwise than by destroying

the impious who were so stupefied by their sins as long as he bore with them. At

length he adds, I will lay the land waste since they have prevaricated by prevarica-

tion. Here, also, God expresses how terrible, yet just, was that judgment, because

the Jews were no trifling offenders, but perfidiously departed from his worship, and

from the whole teaching of the law, and were obstinate in their ingratitude. Since

they were so abandoned, we gather that God was not too severe when he put forth

his hand to destroy them utterly.

PRAYER.

Grant. Almighty God, since you have not only deigned to separate us from the

common herd of men, but also to renew your image in us: and while thy favors

towards us are conspicuous you exhort us at the same time to glorify thy name:

Grant that being mindful of our calling we may study to devote ourselves wholly to

thee and so to extol thee by peculiar and true and rightful praises, that we may be

at length partakers of the glory to which you invite us, and which has been acquired

for us by the blood of your only begotten Son. --- Amen.

Lecture Forty-Second

Ezekiel 16

CHAPTER 16

Ezekiel 16:

1. Again the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovae ad me, dicendo,

2. Son of man, cause Jerusalem to know her abominations,

2. Fili hominis, indica 335 Hierosolymae suas abominationes,

3. And say, Thus says the Lord GOD unto Jerusalem; Thy birth and thy nativity is

of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.

3. Sic dices, Sic dicit Dominator Iehovah Hierosolymae, habitationes tuae, et

natales tui e terra Chanaan: pater tuus Amorrhaeus, mater tua Hithaea, et quae

sequuntur.

This chapter contains very severe reproaches against the people of Judea who

were left at Jerusalem. For although Ezekiel had been a leader to the Israelites and

the Jewish exiles, yet God wished his assistance in profiting others. Hence the of-

fice which God had imposed upon his Prophet is now extended to the citizens of

Jerusalem, whose abominations he is ordered to make manifest. The manner is

afterwards expressed, when God shows the condition of that nation before he em-

braced it with his favor. But after recounting the benefits by which he had adorned

the people, he reproves their ingratitude, and shows in many words, and by differ-

ent figures, how detestable was their perfidy in revolting: so far from God after he

had treated them so liberally. These things will now be treated in their own order.

As to Ezekiel's being ordered to lay bare to the Jews their abominations, we gather

from this that men are often so blinded by their vices that they do not perceive what

is sufficiently evident to every one else. And we know that the people was quite

drunk with pride, for they voluntarily blinded themselves by their own flatteries. It

335Or, "make evident." — Calvin.

JOHN CALVIN

is not surprising, then, that God orders them to bring their abominations into the

midst, so that they may at length feel themselves to be sinners. And this passage

is worthy of notice, since we think those admonitions superfluous until God drags us

into the light, and places our sins before our eyes. There is no one, indeed, whose

conscience does not reprove him, since God's law is written on the hearts of all,

and so we naturally distinguish between good and evil; but if we think how great

our stupidity is concealing our faults, we shall not wonder that the prophets uttered

this command, to lay open our abominations to ourselves. For not only is that self-

knowledge of which I have spoken cold, but also involved in much darkness, so that

he who is but partially conscious grows willingly hardened while he indulges himself.

Again, we must remember that the Jews were to be argued with in this way, because

they pleased themselves with their own superstitions. For the Prophet shows that

their chief wickedness consisted in deserting God's law, in prostituting themselves

to idols, and in setting up adulterous worship like houses of ill fame; but in this they

pleased themselves, as we daily see in the papacy, that under this pretext the foulest

idolatries are disguised, since they think themselves to be thereby worshipping God.

It is not surprising, then, if God here obliquely blames the stupidity and sloth of

the Jews when he commands their abominations to be laid open, which are already

sufficiently known to all. Afterwards, that God may begin to show how improperly the

people were behaving, he recalls them to the first origin or fountain of their race. But

we must notice that God speaks differently of the origin of the people. For sometimes

he reminds them of Abraham's condition before he had stretched forth his hand and

dragged them, as it were, from the lowest regions into life, as it is said in the last

chapter of Joshua, (Joshua 24:2, 3,) Thy father Abraham was worshipping idols when

God adopted him. But sometimes the beginning is made from the covenant of God,

when he chose Abraham with his posterity for himself. But in this passage God

takes the time from the period of the small band of men emerging by wonderful

increase into a nation, although they had been so wretchedly oppressed in Egypt;

for the redemption of the people which immediately followed is called sometimes

their nativity. So here God says that the Jews were there born when they increased

so incredibly, though when oppressed by the Egyptian tyranny they had scarcely

any place among living men. And what he says of Jews applies equally to all the

posterity of Abraham: for the condition of the ten tribes was the same as that of

Judea. But since the Prophet speaks to a people still surviving, he is silent about

what he would have said, if he had been commanded to utter this mandate to the

exiles and captives, as well as to the citizens of Jerusalem. Whatever its meaning,

God here pronounces that the Jews sprang from the land of Canaan, from an Amorite

father, and from a Hittite mother

A question arises here --- When God had adopted Abraham two hundred years

previously, why was not that covenant taken into account? for he here seems not to

magnify his own faithfulness and the constancy of his promise when he rejects the

Jews as sprung from the Canaanites or Amorites; but this only shows what they were

in themselves: for although he never departed from his purpose, and his election

was never in vain, yet we must hold, as far as the people were concerned, that they

EZEKIEL

are looked upon as profane Gentiles. For we know how they corrupted themselves

in Egypt. Since, then, they were so degenerate and so utterly unlike their fathers, it

is not surprising if God says that they were sprung from Canaanites and Amorites.

For by Hosea he says, that they were all born of a harlot, and that the place of their

birth was a house of ill fame. (Hosea 2:4.) This must be understood metaphorically:

since here God does not; chide the women who had been false to their husbands,

and had borne an adulterous offspring; but he simply means that the Jews were

unworthy of being called or reputed Abraham's seed. Why so? for although God

remained firm in his covenant, yet if we consider the character of the Jews, they

had entirely cut themselves off by their faithlessness. Since, then, they did not

differ from the profane Gentiles, they are deservedly rejected with reproach, and are

called an offspring of Canaan, as in other places. Now therefore, we understand the

intention of the Prophet, or rather of the Holy Spirit. For if God had only said that

he would pity that race when reduced to extreme misery, it would not have been

subjected to such severe and heavy reproof, as we shall see. Hence God not only

relates his kindness towards them, but at the same time shows from what state he

had taken the Jews when he first aided them, and what, was their condition when

he deigned to draw them out of such great misery. Moreover, since he was at hand

to take them up, their redemption was founded on covenant, and so they were led

forth, because God had promised Abraham four centuries ago that he would be the

liberator of the people. That they should not be ignorant of the favor by which God

had bound himself to Abraham, the Prophet meets them, and pronounces them a

seed of Canaan, having nothing in common with Abraham, because, as far as they

were concerned, according to common usage, God's promise was extinct, and their

adoption dead and buried. Since they had acted so perfidiously, they could no longer

boast themselves to be Abraham's children. Hence he says, thy habitations, that is,

the place of their origin. Jerome translates it ``root;'' but the word ``nativity'' suits

better, or native soil, or condition of birth in the land of Canaan: and thy father an

Amorite and thy mother a Hittite There were other tribes of Canaan, but two or three

kinds are put here for the whole. Now it follows ---

Ezekiel 16:4-5

4. And as for thy nativity, in the day thou wast born thy navel was not cut, neither

wast you washed in water to supple thee; thou wast not salted at all, nor swaddled

at all.

4. Et nativitates tuae in die qua nata es tu 336 non praecisus fuit umbilicus tuus,

aquis non fuisti lota, ad mollitiem 337 sale non fuisti salita, et non fuisti involuta

fasciis. 338

5. None eye pitied thee, to do any of these unto thee, to have compassion upon

thee; but thou wast cast out in the open field, to the lothing of thy person, in the day

that thou wast born.

5. Non misertus est super te oculus faciendum tibi unum ex his ad considerandum

336That is, "of your origin or nativity." — Calvin. 337Or "to soften thy flesh:" we shall speak of this afterwards. — Calvin. 338Verbally, "wrapped in wrappings." — Calvin.

JOHN CALVIN

super te et projecta fuisti in superficie agri, in probrum animae tuae quo die nata es.

Here the Prophet metaphorically describes that most miserable state in which

God found the Jews. For we know that scarcely any nation was ever so cruelly and

disgracefully oppressed. For when they were all driven to servile labor without re-

ward, the edict went forth that their males should be cut off. (Exodus 1:16, 22.) No

species of disgrace was omitted, and their life was worse than a hundred deaths.

This, then, is the reason why God says that the Jews were so cast forth on the face

of the earth without any supply of the common necessaries of life. He takes these

figures from customary usage; for it is usual to cut the navel-string of infants: for

the navel affords them nourishment in their mothers' womb, and mother and child

would both perish unless a separation took place; and if the navel-string were not

tied the child would perish; for all the blood flows through that organ, as the child

received its sustenance through it: and this is the midwife's chief care as soon as

the child is born, to cut away what must afterwards be restored to its place, and to

bind up the part, and to do it, as I have said, with the greatest care, as the infant's

life depends upon it.

But God says, that the navel-string of the Jews is not cut off. Why so? because

they were cast, says he, on the surface of the earth; that is, they were deserted

and exposed, --- using but a single word. He now adds, they were not washed with

water: for we know how young infants require ablution; and unless it be performed

immediately, they will perish. Hence he says, they were not washed with water. He

adds, to soften or refresh, or ``fettle'' them, as the common phrase is; for water

softens and smoothes the skin, though others translate it in the sense of causing

it to shine: but we understand the Prophet's meaning sufficiently. He afterwards

adds, they were not rubbed with salt; for salt is sprinkled on the body of an infant

to harden the flesh, while care must be taken not to render it too hard; and this

moderate hardness is effected by the sprinkling of salt. The full meaning is, that the

Jews at their birth were cast out with such contempt, that they were destitute of the

necessary care which life requires. He adds, No eye pitied thee, so as to discharge

any of these duties, and to show thee pity: and this is sufficiently evident, since the

Israelites would have been destroyed had no one taken compassion on them; for

they were in some sense buried in the land of Egypt; for we know how cruel was the

conspiracy of the whole land against them. No wonder, then, if God here relates that

they were cast upon the surface of the land, so that no eye looked upon them and

showed them pity. He adds, they were cast to the loathing of their life. He simply

means, that they were so despicable that they had no standing among men; for

loathing of life means the same as rejection. It now follows ---

Ezekiel 16:6

6. And when I passed by thee, and saw thee polluted in thine own blood, I said

unto thee, when thou wast in thy blood, Live; yea, I said unto thee, when thou wast

in thy blood, Live.

6. Et transivi juxta te, et vidi te foedatam 339 in sanguinibus tuis: et dixi tibi, in

sanguinibus tuis, Vive: et dixi tibi, in sanguinibus tuis, Vive.

339Or, "contaminated:" some translate "trodden down," I know not why. — Calvin.

EZEKIEL

I have already explained the time to which the Prophet alludes, when the seed

of Abraham began to be tyrannically oppressed by the Egyptians. For God here as-

sumes the character of a traveler when he says that he passed by. For he had said

that the Jews and all the Israelites were like a girl cast forth and deserted. Now,

therefore, he adds, that this spectacle met him as he passed by: as those who travel

cast their eyes on either side, and if anything unusual occurs they attend and con-

sider it; meanwhile God declares that he was taking care of his people. And truly the

matter is sufficiently evident, since he seemed to have neglected those wretched

ones, while he had wonderfully assisted them. For they might have perished a hun-

dred times a-day, and if he had not taken notice of them, they had not dragged out

their life to the end. That celebrated sentence is well known --- I have seen, I have

seen, the affliction of my people. When he sent for Moses and commanded him to

liberate the people, he prefaces it in this way, I have seen, I have seen. (Exodus 3:7)

Hence he had long ago seen, though he seemed to despise them by shutting his

eyes. There is no doubt that the doubling of the word here means that God always

watched for the safety of this desperate people, although he did not assist them di-

rectly: he now means the same thing when he says, that he passed by: I passed by,

then, near thee, and saw thee defiled with blood. That spectacle could not turn away

God's eyes; for whatever is contrary to nature excites horror. God therefore here

shows how compassionate he was towards the people, because he was not horrified

by that disgraceful foulness, when he saw the infant so immersed in its own gore

without any shape. As to the following phrase, I said to thee, he does not mean that

he spoke openly so that the people heard his voice, but he announces what he had

determined concerning the people. The expression, live in thy blood, may indeed be

taken contemptuously, as if God had grudged moving his hand, lest the very touch

should prove contagious; for we do not willingly touch any putrid gore. The words,

live in thy blood, may be thus explained, since at first God did not deign to take care

of the people. But it is evident from the context, that God here expresses the secret

virtue by which the people was preserved contrary to the common feelings. For if

we consider what has been previously said, the people surely had not lived a single

day, unless it had received rigor from this voice of God. For if a new-born child is

cast out, how can it bear the cold of the night? surely it will instantly expire: and I

have already said that death is prepared for infants, unless their navel-string be cut.

Since therefore a hundred deaths encompassed the people, they could never have

continued alive, had not the secret voice of God sustained them.

God therefore in commanding them to live, already shows that he was willingly

and wonderfully preserving them amidst various kinds of death. As it is said in the

68th psalm, (Psalm 68:20,) ``In his hands are the issues of death,'' so that death

is converted into life: since he is the sovereign and lord of both. But this phrase

is doubled, since the people were afflicted in Egypt for no short period. But if that

tyranny had endured only a few years, they must have been consumed. But their

slavery was protracted to many years: whence that remarkable wonder occurred,

that their remembrance and their name were not often cut off. We see then that

God has reason enough to speak that sentence in which the safety of the people

JOHN CALVIN

was included, live in thy bloods, live in thy bloods. The fact itself shows the people

to have been preserved, since it pleased God. The history which Moses relates in

the book of Exodus is a glass in which we may behold the living image of that life

of which we have made mention as drawing its whole vigor from the secret good

pleasure of God. Now the reason is asked why God did not openly and directly take

up his people, and treat them as kindly as he did during their youth? The reason is

sufficiently manifest, since if the people had been freed at the very first, the memory

of the benefit would have by and by vanished away, and God's power would have

been more obscure. For we know that men, unless thoroughly convinced of their

own misery, never acknowledge that they have obtained safety through God's pity.

The people then thought so to live, as always to have death before their eyes ---

nay, as if they were bound by the chains of death. It lived, then, in bloods, that is, in

the tomb, like a carcass remaining in its own putridness, and its life in the meantime

lying hid: so it happened to the sons of Abraham. Now then we understand God's

intention why he did not raise up the children of Abraham with grandeur from the

beginning, but suffered them to drag out a miserable life, and to be steeped in the

very pollution of death. It now follows ---

Ezekiel 16:7

7. I have caused thee to multiply as the bud of the field, and thou hast increased

and waxen great, and thou art come to excellent ornaments: thy breasts are fash-

ioned, and thine hair is grown, whereas thou wast naked and bare.

7. Et magnam te feci quasi germen agri: 340 et crevisti, et adolevisti, 341 et

venisti in ornamentum ornamentorum: 342 ubera tua aptata sunt, 343 et pilus tuus

germinavit: tu autem nuda et discooperta eras.

Here what I lately touched upon is now clearly expressed, that the people in their

extreme distress were not only safe, but increased by God's singular favor. For if

the infant after exposure retains its life, it will still be a weak abortion. Hence God

here by this circumstance magnifies his favor, since the people increased as if it had

been properly and attentively cared for, and as if no kind office had been omitted.

This is the meaning of the words they were increased; for though he looks to the

propagation of Abraham's family, yet the simile is to be observed, for the people

is compared to a girl exposed in a field from its birth, and their growth took place

when God increased them so incredibly, as we know. And surely God's blessing

was great when they entered Egypt, 75 in number, and were many thousands when

they left it. (Acts 7:14; Exodus 12:37.) For within 250 years, the family of Abraham

was so multiplied, that they amounted to 800,000 when God freed them. But since

the Prophet speaks metaphorically, when he says the people were increased, and,

under the image of a tender girl, until they grew up to a proper age; meanwhile he

shows that this was done only by the wonderful counsel and power of God. I placed

thee, says he. God claims to himself the praise for this great multiplication, and

340Others translate, "ten thousand," and, {,{רבבהrebbeh, means this, but the other sense is simpler: I made

thee fruitful as the bud of the field. --- Calvin.

341"You became great." — Calvin. 342Or rather, "to beauty of beauties; that is, the greatest beauty." — Calvin. 343Others translate, "swelled or were prominent." — Calvin.

EZEKIEL

then strengthens what I have said, namely, that the people's safety was included

in that phrase live in bloods: then he says, she came into ornament of ornaments.

Here {,}עדיgnedi, cannot mean any occasional ornament, since it is added directly,

thou wast naked and bare. It follows then that it refers to personal comeliness. It

means not only that the girl grew in loftiness of stature but in beauty of person.

Hence elegance and loveliness are here marked, as the context shows us. Thou

camest then to excellent or exquisite beauty, for we know this to be the meaning

of the genitive, signifying excellence. He adds at the same time, thy breasts were

made ready, for {,}כוןkon, means to prepare, to strengthen: but as he is speaking

of breasts, I have no doubt that he means them to have swelled as they ought to do.

Thy breasts then were fashioned, that is, of the right size, as in marriageable girls.

Thy hair also grew long. Finally, the Prophet expresses thus grossly what he could

have said more concisely, in consequence of the people's rudeness. Thy hair grew

long, whilst thou wast naked and bare; that is, as yet you had no outward ornament,

you was like a marriageable girl --- you had great beauty of person, a noble stature,

and all parts of thy body mutually accordant, but you had cause to be ashamed of thy

nakedness. And such was the condition of the people since the Egyptians devised

everything against them, and conspired by all means for their destruction: we see

then how God stretched forth his hand not only for the people's defense, but to carry

them forth against the tyranny of Pharaoh and of all Egypt. He points out the time

of their redemption as near, because the people had increased and multiplied, just

like a girl who had reached her twentieth year. Now it follows ---

Ezekiel 16:8

8. Now when I passed by thee, and looked upon thee, behold, thy time was the

time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I

sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and

thou becamest mine.

8. Et transivi juxta te, et vidi te; et ecce tempus tuum tempus amorum: et extendi

alam meam 344 super te, et texi nuditatem tuam, 345 et juravi tibi, et veni in foedus

tecum, dicit Dominator Iehovah: et fuisti mea.

God now reproaches the Jews with his kindness towards them, since he had

clothed them in splendid ornaments, and yet they afterwards cast themselves into

the vilest lusts, as we shall see. But we must remember that the Prophet is now

speaking of the time of their liberation. But God says that he passed by again and

saw the state of the people, --- not that he had ever forgotten it. For we know that

even when he dissembles and seems to shut his eyes and turn them from us or even

to sleep, yet he is always anxious for our safety. And we have already said that

there was need of his present power, that the people might prolong their lives, since

if he had not breathed life into them, a hundred deaths would have immediately

prevailed. But it is sufficiently common and customary to mark an open declaration

of help by God's aspect. When God appears so openly to deliver us that it may be

comprehended by our senses, then he is said to look down upon us, to rise up, and

344That is, "the skirt of my garments." — Calvin. 345Or, "shame." — Calvin.

JOHN CALVIN

to turn himself towards us. He passed by, then, near the people, namely, when he

called Moses out of the desert and appointed him the minister of his favor, (Exodus

3,) he then saw his people, and proved by their trial that he had not utterly cast

them away. I looked, then, and behold thy time, thy time of years. Here God speaks

grossly, yet according to the people's comprehension. For he personates a man

struck with the beauty of a girl and offering her marriage. But God is not affected

as men are, as we well know, so that it is not according to his nature to love as

young men do. But such was the people's stupidity, that they could not be usefully

taught, unless the Prophet accommodated himself to their grossness. Add also that

the people had been by no means lovely, unless God had embraced them by his

kindness, so that his love depended on his good pleasure towards them. So by the

time of loves, we ought to understand the complete time of their redemption, for

God had determined to bring the people out of Egypt when he pleased, and that

had been promised to Abraham: after four hundred years I will be their avenger.

(Genesis 15:13, 14; Acts 7:6, 7,) We see, then, that the years were previously fixed

in which God would redeem the people. He now compares that union to a marriage.

Hence if God would bind his people to himself by a marriage, so also he would

pledge himself to conjugal fidelity. But I cannot proceed further --- I must leave the

rest till tomorrow.

PRAYER.

Grant, Almighty God, since from our first origin we have been entirely accursed,

so that we were entirely foul and polluted in thy sight, that we may be mindful of

our condition, and acknowledge your inestimable pity towards us, since you have

deigned to draw us from the lowest estate, and to adopt us among thy children: and

may we so desire to spend our whole life in obedience to thee, that we may at length

enjoy that blessed glory to which you has called us, and which you have prepared

for us in your only-begotten Son. --- Amen.

Lecture Forty-Third.

We began yesterday to explain another point of which the Prophet treats, namely,

the liberation of the people. For then was the fitting time in which God espoused

them to himself. He now adds, that he spread out the skirt of his garment to cover

the foulness and disgrace of the people. This spreading comprehends all the virtues

which God exercised in freeing his people. For he then delivered them from all re-

proaches by which they were shamefully and disgracefully treated in Egypt. Some

think that it was a nuptial rite for a spouse or husband to cover the bride with his

garment, but this is only a conjecture. Hence I simply interpret it, the border of the

garment was spread out, when God vindicated his people from the reproaches by

which they had been deformed. He afterwards adds, and I have sworn to thee, and

come into covenant with thee. There is no doubt that this thought to be referred to

the promulgation of the law. For although God had long ago made a covenant with

Abraham, and the adoption of the people was founded upon it, yet that favor on the

people's part had almost vanished away, as I yesterday said; hence God pronounces

that he had, as it were, adopted the people afresh. It was like the renewal of the

covenant, when God bound the people to himself by a fixed law, and prescribed a

EZEKIEL

fixed method of worship. These, then, were the accustomed marriage rites. But God

deservedly announces that he had come into covenant, because he then coupled the

people to himself; whence also that eulogy of Moses --- What nation is so illustrious

under heaven, which has God so near them, as thy God approaches unto thee? You

shall be to me a kingdom of priests; you shall be my inheritance. (Deuteronomy 4:7;

Exodus 19:6.) We should remark the word swear as emphatic, for God increases his

indulgence when he says that he swore. If we think of the majesty of God, and of

what his people was, this is surely incredible, that God should deign to descend so

far as to swear like men accustomed to pledge their faith, and to sanction it by an

oath. Now, therefore, we see the singular benefit expressed here with which God

adorned his people, when, at the giving of the law, he chose them as his own, and

appointed them to be a kingdom of priests. It now follows ---

Ezekiel 16:9

9. Then washed I thee with water; yea, I throughly washed away thy blood from

thee, and I anointed thee with oil.

9. Et lavi te aquis, et mundavi 346 sanguines tuos abs te 347 et unxi te oleo.

Here God more clearly explains what had been formerly touched upon, namely,

that he then married the people, as a young man marries his bride. But he here

states that he endowed her; for they would not have been sufficiently adopted by

God unless they had been adorned with superior presents; since if they had been

left in that miserable slavery by which they were oppressed, God's favor would have

been very obscure. Now, therefore, God means, that by his law he had entered

into a new covenant with his people, so that he did not leave them naked and bare,

but clothed with remarkable gifts. First of all, he says, I washed thee with water.

Although he had just said that the people were like a beautiful damsel, and had

praised their beauty, yet the filth of which the prophet had spoken yet remained: it

ought, therefore, to be cleansed from those stains: I have cleansed thee with water,

says he, and washed off thy bloods, namely, the corrupt blood which the damsel

whom Ezekiel mentions had retained from her birth. Lastly, Ezekiel says that God

performed those offices which the nurse discharges for the child. Afterwards he adds

---

Ezekiel 16:10-13

10. I clothed thee also with broidered work, and shod thee with badgers' skin,

and I girded thee about with fine linen, and I covered thee with silk.

10. Et vestivi te Phrygionica veste, 348 et calceavi te taxo, 349 et cinxi te bysso,

et operui te serico.

11. I decked thee also with ornaments, and I put bracelets upon thy hands, and

a chain on thy neck.

11. Et ornavi te ornatu, et posui armillas in manibus tuis, et torquem in collo tuo.

12. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful

crown upon thine head.

346Or, "I wiped." — Calvin. 347Or, "down from thee." — Calvin. 348Or, "variegated." — Calvin. 349Or, "purple." — Calvin.

JOHN CALVIN

12. Et posui circulum super faciem tuam, 350 et inaures super aures tuas, et

coronam decoris in capite tuo. 351

13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen,

and silk, and broidered work; you didst eat fine flour, and honey, and oil: and thou

wast exceeding beautiful, and thou didst prosper into a kingdom.

13. Et ornata fuisti auro et argento, et vestitus tuus byssus, et sericum 352 et

variegatus: 353 similam, et mel, et oleum comedisti, et pulchra fuisti in valde valde, 354 et prospere 355 progressa es usque ad regnum.

Here the Prophet, in a metaphor, relates other benefits of God by which he liberally

adorned his people; for we know that nothing has been omitted in God's pouring

forth the riches of his goodness on the people. And as to the explanations which

some give of these female ornaments allegorically, I do not approve of it, as they

fruitlessly conjecture many trifles which are at variance with each other. First of

all, their conjectures may be refuted by the Prophet's words: then, if we suffer the

Prophet's words to be turned and twisted, what these allegorical interpreters chatter

with each other is entirely contrary in their meaning. Let us, therefore, be content

with the genuine sense, that God was so generous towards the Israelites that he

poured forth all his blessings in enriching them. Now, if one asks how the people

were adorned? I answer, in two ways --- first, God embraced them with his favor,

and promised to be their God, and this was their chief honor; as Moses says they were

naked, and their shame was discovered when they set up an idol in the place of God.

He now adds a second kind of blessing, when God took care of them in the desert:

he appeared by day in a cloud, and by night in a pillar of fire: the water flowed for

them from the rock; daily food was given them from heaven, as if God with his own

hands had placed it within their mouths: then in his strength they conquered their

enemies, and entered the promised land; while he slew the nations for them, and

gave them quiet possession and dominion there: then he blessed the land, so that

it nourished them abundantly, and made it testify that it was no vain promise that

the land should flow with milk and honey. (Exodus 3:17; Exodus 13:21, 22; Exodus

16:15,16; Exodus 17:6; Exodus 22:25; Numbers 20:11.) Ezekiel includes all these

things under necklaces, bracelets, gold, silver, linen garments, broidered work, etc.

As to the particular words I will not, accurately insist, unless I shortly touch on a point

or two which may occasion doubt.

When he says that he clothed them, {,}רקמהrekmeh, this is in accordance with

eastern customs: for they were accustomed to use clothing of different colors; as

Benjamin wore a dress of this kind when he was a boy; and this was no royal splendor

on his father's part, who was a shepherd, but simply the usual custom. At this day,

indeed, if any one among us wore a party colored garment, it would not be manly:

nay, women who desire such variety in colors show themselves to have cast off all

350Or, "thy nose or nostrils." — Calvin. 351"These are all to be united together." — Calvin. 352Or, "silk cloth." — Calvin. 353Or, "many-colored." — Calvin. 354That is, "beyond measure." — Calvin. 355Or, "happily." — Calvin.

EZEKIEL

modesty. But among the Orientals, as I have said, this was the usual kind of dress.

He afterwards adds, I shod thee with badgers' skin. I know not why Jerome translates

it violet-colored, and others hyacinth: it is sufficiently clear that it was a precious kind

of skin. The word is often used by Moses when treating of the tabernacle; for the

coverings were of violet-colored skin, and the whole tabernacle was covered with

them. The badger was an animal unknown to us: but since he is here treating of

shoes, there is no doubt that the skin was more elegant, and more highly esteemed

by God. (Exodus 35:23; 36:19.) Afterwards he adds, I bound thee with fine linen.

We know that linen garments were in more frequent use among that people than in

Greece or in Italy, or in these parts: for linen was rarely used by the Romans even in

their greatest luxury; but in the East they wore linen, as that region is very warm. But

we know that linen is very fine, and that they were accustomed to weave transparent

veils. Now this clothing was commonly worn by men in the East, though it is by no

means manly: nay, in women it is scarcely tolerable. But the priests afterwards

adopted the custom, and clothed themselves in linen while performing sacred rites.

The Papal priests too --- apes in all things --- have imitated the custom; and although

they do not wear fine linen, yet use linen robes, which they call surplices.

He now adds, and I covered thee with silk, or silken garments, or silk cloth. He

adds, that he placed bracelets upon the hands: barbarians call them armlets. This

luxury was spread abroad almost everywhere; but the circular ornament which the

Prophet adds to it was rejected by other nations. He puts a chain round the neck:

chains were in common use as they are this day: nay, to necklaces were added

looser chains --- double, threefold, and fourfold; for this fault was too common. And

what he afterwards adds of the ring was left to the Orientals, for they had jewels

hanging from their nostrils: and I wonder why interpreters put earrings here, and

then instead of earrings put nose-rings. But the Prophet here means a ring, whence

a jewel was hung from the nose; and this with us is ridiculous and deforming: but in

those barbarous regions both men and women have gems hanging from both their

noses and ears. He adds, a crown on thy head. He does not mean a diadem or crown

as a sign of royalty, but an ornament sufficiently common.

If any one makes any inquiry about these various kinds of dresses, whether it was

lawful for women to use so many ornaments, the answer is easy, that the Prophet

here does not approve of what he relates, but uses a common image. We said that his

only intention was to show that God could not have treated his people more freely;

since in every way he had unfolded the incomparable treasures of his beneficence

in adorning the Israelites. He now describes this in a metaphor, and under figures

taken from the common practice everywhere received. It does not follow, therefore,

that women ought to adorn themselves in this way. For we know that superfluous

ornaments are temptations; and we know also the vanity of women, and their am-

bition to show themselves off, as the saying is: and we see how sharply this eager

desire of women is blamed, especially by Isaiah. (Isaiah 3.) But it is sufficient to

elicit what God wished to teach by these figures, namely, that he had not omitted

any kind of liberality. Whence it follows, that the people's ingratitude was the less

excusable, as Ezekiel will immediately add. But before we proceed further, we must

JOHN CALVIN

turn this instruction to our use. What has hitherto been said of the Israelites does not

suit us, I confess, in all things: but yet there is some likeness between us and them.

If we reflect upon our origin, we are all born children of wrath, all cursed, all Satan's

bondsmen, (Ephesians 2:3;) and although many have been well brought up, yet as

to our spiritual state we are like infant children or the new-born babe, exposed and

immersed in its own filth and corruption. For what can be found in man before his

renewal but the curse of God? Hence we are such slaves of Satan, that God hates

us, as it is said in Genesis, (Genesis 6:7,) I repent of having formed man; where he

does not acknowledge his image in us, which is not only defiled by original sin, but is

all but extinct, surely this is the height of deformity: and though we do not perceive

what is said by our senses, yet we are sufficiently detestable before God and the

angels. We have no cause, then, to please ourselves; nay, if we open our eyes, the

foulness which I have mentioned will be sufficiently clear to us. Meanwhile, God so

aided us that he truly fulfilled what Ezekiel relates. For although we were not freed

from any external tyranny, yet God espoused us: then he adopted us into his Church:

this was our greatest honor; this was more than royal dignity. We see, then, that this

instruction is useful for us also at this time, if we only consider in what we are like the

ancient people. I had almost omitted one point --- the nourishment. God here not

only reminds them that he had adorned the people with various kinds of clothing,

and necklaces, and gems, and silver; but he adds also, you did eat fine flour, or fine

meal, and honey and oil, and you was very beautiful, and proceeded prosperously,

even to a kingdom. Here God again commends and extols his beneficence, because

he not only clothed sumptuously his spouse of whom he speaks, but also fed her

plentifully with the best, and sweetest, and most delicate food. He puts only three

species: he makes no mention of will or flesh; but by fine flour he means that they

lacked no delicacy: the oil and honey mean the same thing. This clause points out

an accumulation of grace when he says that they progressed happily even to a king-

dom: all God's benefits could not be recounted: he says that his bride was not only

magnificently clothed and delicately brought up, but that she proceeded even to the

royal dignity. In the next verse he still reminds them of his benefits.

Ezekiel 16:14

14. And thy renown went forth among the heathen for thy beauty: for it was

perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

14. Et egressum tibi fuit nomen in gentibus in pulchritudine tua: 356 quia perfecta

fuisti in decore quem posueram super te, dicit Dominator Iehovah.

Here the Prophet still continues to recite those blessings of God by which he had

bound the people to himself. As to his saying, that its name had gone forth, it cannot

be restricted to a short period; but it embraces a continued series of God's favors until

the people reached the highest point of happiness; and this happened under David.

There is no doubt that God here means that he was so continually liberal towards

the people that their fame became celebrated, for the name of the Israelites were

spread far and wide; and God deservedly recounts their nobility or celebrity of fame

among his benefits: hence he adds, on account of the beauty or elegance which

356Or, "on account of thy beauty." — Calvin.

EZEKIEL

I have placed upon thee, says he; because you was perfect through the ornament

which I had placed upon thee. Here, therefore, God signifies that the people had

not earned their fame by their own virtue, nor were they noble through their own

native excellence, so to speak; but rather by ornament bestowed upon them. You,

therefore, was of great name among the nations, said he. But wherein was that

nobility and excellence? Certainly from my gifts. For nothing was accomplished by

thyself so to arrive at a name and dignity more than royal. Through that ornament

thy fame was spread abroad among the nations. But this enlargement must be

noticed, since the people had not only experienced God's goodness in that corner

of Judea, but, when they ought to be content with their lot, were held in admiration

and repute among foreigners. Now follows the reproof ---

Ezekiel 16:15

15. But thou didst trust in thine own beauty, and playedst the harlot because of

thy renown, and pouredst out thy fornications on every one that passed by; his it

was.

15. Et confisa es in pulchritudine tua, et fornicata es pro nomine tuo, 357 et

effudisti fornicationes tuas ad omnem transeuntem; 358 illius fuit.

Here God begins to expostulate with his people; and with this view relates all the

benefits which for a long time he had bestowed upon the Israelites, and especially

upon the tribe of Judea. The Prophet now addresses them. Nothing was more unwor-

thy or preposterous than for the Jews to be proud through the pretext of God's gifts.

But this vice has always been rife in the world, as it is now too prevalent, and espe-

cially among handsome women; for, though beauty is God's gift, nine women out of

ten who possess it are proud, and fond of men, and unite lust with elegance of form.

This is quite unworthy of them; but it was customary in all ages, as it is this day: for

we recognize the same in men; for as each excels in anything, so he arrogates to

himself more than he ought, when he exults against God, and is reproachful towards

others. If any one abounds in riches, he immediately gives himself to luxury and

empty pomp; and others abuse them to various perverse, and even corrupt uses. If

any one is endowed with ability, he turns his acuteness to cunning and fraud; then

he plans many devices, as if he wished to mingle earth and heaven. Thus almost all

men profane God's gifts. But here the Prophet shows the fountain of this pride, when

he says that the Jews trusted in their own beauty: for if modesty flourished in us, it

would certainly suffice for restraining all insolence; but when that restraint has been

once thrown off, there is no moderation before either God or man. This passage,

then, is worthy of observation, where God reproves his ancient people for trusting

in their beauty: because the figure signifies that they drew their material for pride

from the gifts which ought rather to lead them to piety; for the gifts which we receive

from God's hand ought to be invitations to gratitude: but we are puffed up by pride;

and luxury, so that we profane God's gifts, in which his glory ought to shine forth.

We must also observe that God has thus far recited his benefits, that the people's

ingratitude may appear more detestable: for God gives all things abundantly, and

357Or, "according to thy name." — Calvin. 358That is, "to whomsoever she met." — Calvin.

JOHN CALVIN

upbraids not, as James says, (James 1:5;) that is, if we acknowledge that we owe all

things to him, and thus devote and consecrate ourselves in obedience to his glory,

with the blessings which he has bestowed upon us. But when God sees us impiously

burying and profaning his gifts, and, through trusting in them, growing insolent, it is

not surprising if he reproves us beyond what is customary. Hence we see that God

assumes as it were another character, when he expostulates with us concerning our

ingratitude; because he willingly acknowledges his gifts in us, and receives them as

if they were our own; as we call that bread ours by which he nourishes us, although it

is compelled to change its nature as far as we are concerned. It always remains the

same in itself; but I speak of external form. God therefore, as it were, transfigures

himself, so as to reprove his own gifts, conferred for the purpose of our glorying only

in him. (Matthew 7:11; Luke 11:13.)

God afterwards says, that the people had played the harlot according to their

renown. I have no doubt that the Prophet alludes to famous harlots who excel in

beauty, and interpreters have not observed this sufficiently; for they do not explain

anything by saying, you have committed fornication in thy name: for as many lovers

flow from all sides in troops towards a famous harlot, so the Prophet says the Jews

were like her; and since they were universally noted, they were exposed to promis-

cuous lust, and attracted lovers to themselves. Here the Prophet condemns two

kinds of fornication in the Jews; one consisting in superstitions and in the multiplica-

tion of idols, --- the other in perverse and unlawful treaties: and we know this to be

the worst kind of fornication, when God's worship is vitiated; for this is our spiritual

chastity, if we worship God purely according to the prescription of his teaching, if we

do not bend to either the right or the left from his commands: so on the other hand,

as soon as we pass the goal fixed by him, we wander like impure harlots, and all our

superstitions are so many acts of defilement. The Prophet begins with the former

kind, when he says that the Jews had committed fornication, namely, with their idols.

But before he comes to that, he shows that their lust had been insatiable, since they

had so eagerly and ardently approached their various idols, just as a harlot burns

with unsatisfied desire, and is carried hither and thither, and must have a number

of men; so the Prophet here says that the Jews committed fornication, not with one

or two only, but with whomsoever they met; and this was occasioned by that favor

of which we formerly spoke. It now follows ---

Ezekiel 16:16

16. And of thy garments thou didst take, and deckedst thy high places with divers

colours, and playedst the harlot thereupon: the like things shall not come, neither

shall it be so

16. Et sumpsisti e vestibus tuis, et fecisti tibi excelsa conspersa maculis, 359 et

scortata es cum illis: non venientes: 360 deinde et non erit.

He says that the Jews erected houses of ill fame for themselves; and the language

is mixed, because the Prophet, expresses simply the kind of harlotry of which he is

speaking, and yet in the meantime mingles another figure; for he says that they

359Or, "tinged with divers colors," as some translate. — Calvin. 360But it is in the feminine gender. — Calvin.

EZEKIEL

took garments and made themselves altars. No doubt he compares the high places

to tents, just as if a harlot wished to attract a number of eyes to herself, and, through

desire of a crowd, should place her standard on a lofty place. So also the Prophet

says that the Jews, when they gave themselves up to fornication, made high places

for themselves. When he says high places with different colors, some refer this

to ornaments; yet it may be taken in a bad sense, since those high places were

stained, so that they could be distinguished from chase and modest dwellings; as if

he had said, If you had been a modest woman, you had remained in retirement at

home, as honest matrons do, and you would not have done anything to attract men

to thee; but you has erected thy high places, like conspicuous houses of ill fame,

as if a female, forgetful of modesty and delicacy, should set up a sign, and show

her house to be open to all, and especially to her own adulterers. It seems to me

that the Prophet intends this; for when he adds, that they committed fornication

with them, he means doubtless with their lovers, and all besides; but this is not the

sense of the words {,}במות{ }טלאותbemoth telaoth. Now, at the end of the verse,

where he says, they do not come, and it shall not be, some explain this part as if

the Prophet had said that there was no instance like it in former ages, and there

should be none such hereafter. In this way they understand that the insane lust of

the people is condemned, as if it were a prodigy, such as was never seen, nor yet to

be expected. Others say, that such was the multitude of high places, that nothing

was ever like it; because, although the Gentiles built idols, and temples, and altars

everywhere, yet the Prophet says that the madness and fury of the people surpassed

the intemperance of the Gentiles: --- this is indeed to the purpose. Meanwhile, as

to the general scope, it is not of much consequence; as in the former verse, where

he said it shall be theirs, some understand appetite or desire. But I interpret it more

simply --- that she was exposed to every passer-by, and that it was in his power to

engage her. The sense does not seem to me doubtful, because the Jews were so

cast out, that no liberty remained to them, as when a woman becomes abandoned,

she is the slave of all, and all use her disgracefully after that, since she is no longer

her own mistress. Ezekiel now reproves the Jews for the same vice.

PRAYER.

Grant, Almighty God, that we may diligently consider in how many ways we are

bound to thee, and may deservedly magnify thy fatherly indulgence towards us,

so that in return we may desire to devote ourselves to thee: Grant also, that as you

have adorned us with thy glory, we may endeavor to glorify thy name, until at length

we arrive at the enjoyment of that eternal glory which you have prepared for us in

heaven by Christ our Lord. --- Amen.

Lecture Forty-Fourth.

Ezekiel 16:17

17. Thou hast also taken thy fair jewels of my gold and of my silver, which I had

given thee, and madest to thyself images of men, and didst commit whoredom with

them,

17. Et sumpsisti vasa pulchritudinis tuae ex auro meo et ex argento meo quae

JOHN CALVIN

dederam tibi: et fecisti tibi imagines masculi, 361 et scortata es cum illis.

The Prophet reproves them because they used silver and gold in making idols for

themselves. He not only condemns idolatry, but ingratitude, since they turned to

God's dishonor the gifts which he had bestowed. First, the profanation of his gifts

was base; besides this, they had rashly and purposely abused his liberality to his

dishonor, and that was not to be endured. He reproves at the same time their blind

intemperance, since they willingly gave themselves up to licentiousness, and buried

themselves in their superstitions. But he does not say that they simply took gold

and silver, but vessels of elegance or beauty of gold and silver. Whence it appears

that they were blinded by furious lusts, as we have seen. He still pursues the simile

of fornication, when he calls these manufactured deities images of males; and it

seems obliquely to mark the excess of lust in having to do with shadows; by which

he means that they were hurried away about nothing by their unbridled appetites,

just as a woman feeds her passion by the mere picture of her paramour. It now

follows ---

Ezekiel 16:18-19

18. And tookest thy broidered garments, and coveredst them: and thou hast set

mine oil and mine incense before them.

18. Et tulisti 362 vestes tuas discolores, 363 et operuisti eos 364 et oleum meum,

et suffitum meum dedisti coram ipsis. 365

19. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I

fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith

the Lord GOD.

19. Et. panem meum quem dederam tibi, similam, et oleum, et mel quibus te

cibaveram 366 etiam dedisti coram ipsis in odorem quietis: et ita fuit, dicit Dominator

Iehovah.

Here God complains that the Jews turned their abundance of all things to perverse

worship: for, as a husband who indulges his wife freely supplies all her wants, so a

woman who is immodest was what she has received from her husband, and bestows

it on adulterers; so also the Jews were prodigal in the worship of idols, and wasted

upon them the blessings which God had bestowed upon them. Ezekiel, therefore,

now follows up this sentiment. He says that they took those variegated garments,

of which we spoke yesterday, and covered their idols; just as if an adulteress were

to clothe her paramours in the very garments which she had received from her hus-

band's liberality: you have covered them, he says. He afterwards adds, you have

offered my oil and incense. Here he speaks more clearly, although he does not

depart far from the figure, for they were accustomed to use oil in sacrifices; and

incense was used by all nations when they wished to propitiate their deities. There

is no doubt that the unbelievers imitated the holy fathers, but sinfully, because they

361That is, "masculine." — Calvin. 362Or, "has taken." — Calvin. 363Or, "variated." — Calvin. 364Namely, "the false gods or lovers." — Calvin. 365That is, "has offered to them." — Calvin. 366Or, "had nourished." — Calvin.

EZEKIEL

did not consider the right end. We know that the fathers used oil in their sacrifices,

(Leviticus 2:1, and often elsewhere;) we know that incense was prescribed by God's

law, and it was used promiscuously by all the nations, but without reason and judg-

ment. So now God complains that they made incense of his herbs, and an offering of

the oil which he had bestowed upon the Jews. He then adds the same of bread, and

fine flour, oil, and honey. We said yesterday that by these words ample and delicate

food was intended; for by the figure, a part for the whole, fine flour comprehends

the best and sweetest bread, as well as other viands. Oil and honey are added. It

is then just as if the Prophet had said that the Jews overflowed with all luxuries, yet

consumed them badly. But this was a mockery not. to be borne, when the Jews,

after being enriched by God's beneficence, rashly threw it all away, and not only

so, but adorned their false gods to the dishonor of God himself, when they ought to

have offered to him what they wasted upon idols. For this reason he calls it his own

bread, and explains the passage in this sense, that the Jews could neither ascribe to

themselves the abundance of their possessions, nor boast in the fruitfulness of the

soil; for all these things flowed from the mere benevolence of God. This ingratitude,

then, was too foul --- to bestow upon idols what God had given for a far different

purpose. I, says he, have fed thee He shows the legitimate use of such manifold

abundance. Since they abounded in wheat, whence they obtained fine flour, and

were stuffed full of other delicacies, they thought to be elevated towards God, and

to exercise themselves in the duties of gratitude; but they abused that abundance

in adorning false deities.

You have offered it to them, therefore, for a savor of peace. Rest no doubt signifies

appeasing here, as frequently with Moses, though others translate ``for an odor of

sweetness;'' but they do not sufficiently express the meaning of Moses; for he means

that when God is appeased there is peace between himself and men. (Leviticus

3:9, 13, 17, and often.) There is no doubt that ``the odor of quiet'' signifies a just

expiation, by which God is appeased, so that he receives men into favor. This is

everywhere said of the sacrifices of the law, since there was no other means by

which men could be reconciled to God, unless by offering sacrifices according to

his command. Now the Prophet transfers this ironically to their impious worship,

when he says that they offered to idols all the delicacies by which God nourishes his

people. To what purpose? for a sweet savor; that is, that they may be propitious to

you. But it was ridiculous to wish to appease gods of stone and wood and silver. We

see then how Ezekiel reproves the people's folly, when he says, that they offered

both fine flour and other things to their idols to reconcile themselves to them. Now

the crime is increased since the Jews did not recognize that singular blessing of being

so reconciled to God, that he no longer imputed their sins to them. Woe indeed to

us if we are destitute of this remedy! because we constantly commit various faults,

and are thus subject to God's judgments. Unless, then, God receives us into favor,

we see that nothing can be more miserable for us. But he has prescribed a fixed and

easy rule by which he will be appeased, namely, by sacrifices --- I am speaking of the

fathers who lived under the law: for we know that we of this day must flee to the only

sacrifice of Christ, which the sacrifices of the law shadowed forth. Since, therefore,

JOHN CALVIN

the Jews could return to God's favor, and bury all their sins, and redeem themselves

from the curse, how great was their madness in willingly depriving themselves of so

inestimable a boon! Hence the Prophet now rebukes this folly, when he says that

they propitiated their idols that they might appease them. He concludes at length,

and it was so, says the Lord Jehovah. Here God takes away all occasion for their

turning aside, when he says it was so; for we know that men always have various

pretenses by which they lay the blame on some other parties, or soften it off, or

cover it with some disguise. But God here says that there is no occasion for dispute,

since the matter is perfectly plain. We see, then, that this word is used emphatically,

when he says I am the Lord; for, if Ezekiel had announced it, they would not have

listened to him; but God himself comes before them, and cuts off all excuses from

the Jews. It follows ---

Ezekiel 16:20

20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne

unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy

whoredoms a small matter,

20. Et sumpsisti filios tuos, et filias tuas quos genueras mihi: et jugulasti eos 367

ad comedendum: 368 an parum a scortationibus tuis?

Here God blames them for another crime, that of sacrificing their offspring to idols.

This was a very blind superstition, by which parents put off the sense of humanity. It

is indeed a detestable prodigy when a father rejects his children, and has no regard

or respect for them. Even philosophers place among the principles of nature those

affections which they call natural affections. 369 When, therefore, the affection of

a father towards his children ceases, which is naturally implanted in all our hearts,

then a man becomes a monster indeed. But not only did an inconsiderate fury seize

upon the Jews, but, by slaying their own offspring, they thought that they obeyed

God, as at this day the Papists are content with the name of good intentions, and

do not think that any offering can be rejected if it be only daubed over with the title

of either good intention or zeal for good. Such also was the confidence of the Jews;

but, as I have said, we see that they were seized with a diabolic fury when they slew

their sons and daughters. Abraham prepared to offer his son to God, but he had a

clear command. (Genesis 22:9, 10, and Hebrews 11:19.)

Then we know that his obedience was founded on faith, because he was certainly

persuaded, as the Apostle says, that a new offspring could spring up from the ashes

of his son. Since, therefore, he extols the power of God as equal to this effect, he did

not hesitate to slay his son. But since these wretches slew their sons without a com-

mand, they must be deservedly condemned for prodigious madness. The Prophet

therefore now brings this crime before us: that they had taken, their sons and their

daughters, and slew them to idols. He now adds, to consume them, since it is prob-

able, and may be collected from various passages, that the sons were not always

slain, but there were two kinds of offerings. 370 Sometimes they either slew their

367Or, "has slain them." — Calvin. 368Or rather, "to consume them." — Calvin. 369Calvin uses here the appropriate Greek word {στόργη} 370A passage in Dionysius Halicarnassus illustrates this idolatrous practice: "And after this,

EZEKIEL

sons or cast them alive into the fire and burnt them as victims. Sometimes they

carried them round and passed them through the fire, so that they received them

safe again. But God here shows that he treats of that barbarous and cruel offering,

since they did not spare their sons.

In this sense he adds, that they slew their sons to eat them up, or consume them.

But another exaggeration of their crime is mentioned, when God expostulates con-

cerning the insult offered: thou, says he, hath slain thy sons and daughters, but they

are mine also, for you barest them to me. Here God places himself in the position

of a parent, because he had adopted the people as his own: the body of the people

was as it were his spouse or wife. All their offspring were his sons, since, if God's

treaty with the people was a marriage, all who sprung from the people ought to be

esteemed his children. God therefore calls those his sons who were thus slain, just as

if a husband should reproach his wife with depriving him of their common children.

God therefore not only blames their cruelty and superstition, but adds also that he

was deprived of his children. But this, as is well known, is a most atrocious kind of

injury. For who does not prefer his own blood to either fields, or merchandise, or

money? As children are more precious than all goods, so a father is more grievously

injured if children are taken away, as God here pronounces that he had done: you

had born them unto me, says he. Hence sacrilege was added to idolatry when you

did deprive me of them. He will soon call them again his own in the same sense.

A question arises here, how God reckons among his sons those who were complete

strangers to him? He had said in the beginning of the chapter (Ezekiel 1:3) that the

people derived their origin from the Amorites and Hittites, since they had declined

from the piety of Abraham and the other fathers. Since then the Jews were cast off

while they were in Egypt, and after that had been such breakers of the covenant as

the Prophet had thus far shown, were they not aliens? Yes; but God here regards

his covenant, which was inviolable and could not be rendered void by man's perfidy.

The Jews, then, of whom the Prophet now speaks, could no longer bear children to

God: for he said that the body of the people was like a foul harlot, who walks about

and turns round and seeks vague and promiscuous meetings. Since it was so, the

children whom such idolaters bore were spurious, instead of being worthy of such

honor that God should call them his sons: this is true with respect to them, but as

concerns the covenant, they are called sons of God. And this is worthy of observa-

tion, because in the Papacy such declension has grown up through many ages, that

they have altogether denied God. Hence they have no connection with him, because

they have corrupted his whole worship by their sacrilege, and their religion is viti-

ated in so many ways, that it differs in nothing from the corruption's of the heathen.

And yet it is certain that a portion of God's covenant remains among them, because

although they have cut themselves off from God and altogether abandoned him by

their perfidy, yet God remains faithful. (Romans 3:3, 4.) Paul, when he speaks of the

Jews, shows that God's covenant with them is not abolished, although the greater

part of the people had utterly abandoned God. So also it must be said of the pa-

having ordered that fires should be made before the tents, he brings out the people to leap over the flames, for the purifying of their pollutions." — Antiq. Romans Bk. 1, sect. 88, p. 72, and marg. 75. Edit. Hudson.

JOHN CALVIN

pists, since it was not in their power to blot out God's covenant entirely, although

with regard to themselves, as I have said, they are without it; and show by their

obstinacy that they are the sworn enemies of God. Hence it arises, that our baptism

does not need renewal, because although the Devil has long reigned in the papacy,

yet he could not altogether extinguish God's grace: nay, a Church is among them;

for otherwise Paul's prophecy would have been false, when he says that Antichrist

was seated in the temple of God. (2 Thessalonians 2:4.) If in the papacy there had

been only Satan's dungeon or brothel, and no form of a Church had remained in it,

this had been a proof that Antichrist did not sit in the temple of God. But this, as I

have said, exaggerates their crime, and is very far from enabling them to erect their

crests as they do. For when they thunder out with full cheeks --- ``We are the Church

of God,'' or, ``The seat of the Church is with us,'' --- the solution is easy; the Church

is indeed among them, that is, God has his Church there, but hidden and wonderfully

preserved: but it does not follow that they are worthy of any honor; nay, they are

more detestable, because they ought to bear sons and daughters to God: but they

bear them for the Devil and for idols, as this passage teaches. It follows ---

Ezekiel 16:21

21. That thou hast slain my children, and delivered them to cause them to pass

through the fire for them?

21. Et maetasti filios meos, et posuisti eos ut transirent illis. 371

He strengthens the same sentence, and more clearly explains that they offered

their sons and daughters by cruelly sacrificing them when they passed them through

the fire. This was a kind of purifying, as we have seen elsewhere. When, therefore,

they passed their children through the fire, it was a rite of illustration and expiation;

and they brought them to the fire, as I have lately explained, in two different ways.

Here the Prophet speaks especially of that cruel and brutal offering. We have already

mentioned the sense in which God claims a right in the sons of his people, not as

members of the Church properly speaking, but as adopted by God. And here again

we must hold what Paul says, that all the progeny of Abraham were not lawful sons,

since a difference must be made between sons of the flesh and sons of promise.

(Romans 9:7, 8.) This is as yet partially obscure, but it may be shortly explained. We

may remark that there was a twofold election of God: since speaking generally, he

chose the whole family of Abraham. For circumcision was common to all, being the

symbol and seal of adoption: since when God wished all the sons of Abraham to be

circumcised from the least to the greatest, he at the same time chose them as his

sons: this was one kind of adoption or election. But the other was secret, because

God took to himself out of that multitude those whom he wished: and these are sons

of promise, these are remnants of gratuitous favor, as Paul says. (Romans 11:8.)

This distinction, therefore, now takes away all doubt, since the Prophet speaks of

the unbelievers and the profane who had departed from the worship of God. For this

their unbelief was a complete abdication. It is true, then, that as far as themselves

were concerned, they were strangers, and so God's secret election did not flourish in

them, but yet they were God's people, as far as relates to external profession. If any

371Verbally, for passing them over to them, that is, to idols. — Calvin.

EZEKIEL

one objects that this circumcision was useless, and hence their election without the

slightest effect, the answer is at hand: God by his singular kindness honored those

miserable ones by opening a way of approach for them to the hope of life and salva-

tion by the outward testimonies of adoption. Then as to their being at the same time

strangers, that happened through their own fault. Hence we may shortly hold, that

the Jews were naturally accursed through being Adam's seed: but by supernatural

and singular privilege, they were exempt and free from the curse: since circumci-

sion was a testimony of the adoption by which God had consecrated them to himself:

hence they were holy; and as to their being impure, it could not, as we have said,

abolish God's covenant. The same thing ought at this time to prevail in the Papacy.

For we are all born under the curse: and yet God acknowledges supernaturally as

his sons all who spring from the faithful, not only in the first or second degree, but

even to a thousand generations. And so Paul says that the children of the faithful

are holy, since baptism does not lose its efficacy, and the adoption of God remains

fixed, (1 Corinthians 7:14,) yet the greater part is without the covenant through their

own unbelief. God meanwhile has preserved to himself a remnant in all ages, and

at this day he chooses whom he will out of the promiscuous multitude.

Now let us go on. I had omitted at the end of the last verse the phrase, Are thy

fornications a small matter? By this question God wishes to press the Jews home,

since they had not only violated their conjugal fidelity by prostituting themselves to

idols, but had added the cruelty which we have seen in slaying their sons. Lastly, he

shows that their impiety was desperate.

Ezekiel 16:22

22. And in all thine abominations and thy whoredoms thou hast not remembered

the days of thy youth, when thou wast naked and bare, and wast polluted in thy

blood.

22. Et in omnibus abominationibus tuis et scortationibus tuis non recordata es

dierum adolescentiae tuae, cum tu esses nuda et discooperta, et foedata in san-

guinibus tuis esses.

Here God accommodates to his own ends what he has hitherto related, namely,

the extreme wickedness and baseness of the people's ingratitude in thus prostitut-

ing themselves to idols. Hence he recalls to mind their condition when he espoused

them. For if the wretched slavery from which they had been delivered had been

present to their mind, they had not been so blinded with perverse confidence, nor

had they exulted in their lasciviousness. But since they had forgotten all God's ben-

efits, they became lascivious, and prostrated themselves to foul idolatries, and pro-

voked God in every way. Now the Prophet proves this when he says, behold, through

these abominations the people did not remember their youth. Whence happens it

that impure and lustful women thus despise their husbands, unless through being

blinded by their own beauty? And since they do not recognize their own disgrace,

they please themselves in foul loves, as says the Prophet Hosea, (Hosea 2:5.) Such

then was the self-confidence of the, Jews, that they pleased themselves by their

beauty and ornaments: though God's glory and brightness shone forth in them, yet

they did not perceive the source of their dignity; and hence the addition of ingrati-

JOHN CALVIN

tude to pride. You have not remembered, says he, the days of thy youth, when you

was naked, and bare, and defiled in thy blood. It follows ---

Ezekiel 16:23-25

23. And it came to pass after all thy wickedness, (woe, woe unto thee! saith the

Lord GOD;)

23. Et fuit post omnem malitiam tuam, Vae vae tibi, dicit Dominator Iehovah.

24. That thou hast also built unto thee an eminent place, and hast made thee an

high place in every street.

24. Et aedificasti tibi excelsum, et fecisti tibi excelsum in omni platea. 372

25. Thou hast built thy high place at every head of the way, and hast made thy

beauty to be abhorred, and hast opened thy feet to every one that passed by, and

multiplied thy whoredoms.

25. Ad omne caput 373 viae aedificasti excelsum tuum: et abominabilem fecisti

tuam pulchritudinem: et divaricasti 374 pedes tuos omni transeunti, et multiplicasti

tuas scortationes.

The first verse is variously explained. Some read the clause separately, {}ויהי

,}אחרי{ }כל{ }רעתך{vihi achri kel regnethek --- it was after all thy wickedness: and

they think that God threatens the Jews here as he did in Hosea, (Hosea 2:9,10.) For

after God had there complained that his wool and his flax had been taken away, and

offered as gifts to idols, he afterwards adds, I will demand all things back again, and

then all thy beauty shall be taken from thee, and thy nakedness shall be laid bare,

so that you shall be deservedly ashamed. Thus then they explain these words, that

the condition of the Jews should be as it formerly was; as if he had said in one word,

I will so avenge myself, that whether you will or not, you shall be compelled to feel

the disgrace of your nakedness, since I will manifest it again. But this sense seems

forced; therefore I unite it with the remainder of the verse which follows it. Thus

then the language of the Prophet flows on: and it was after all thy wickedness that

you built a high place for thyself --- you made for thyself a lofty place in every street:

there are two different words, but the sense is the same: you did set up thy high

places in all the principal ways, and so, says he, thy beauty became abominable.

But this is inserted by way of parenthesis, Alas! alas for thee! This exclamation is

abruptly interposed. But, at the same time, I have no doubt that these things all

adhere together, since the Jews added sin to sin, and never made an end of sinning.

He says, therefore, after they had been perfidious and ungrateful to God, after they

had basely devoted all they had to perverse worship, then this new crime was added,

that they had erected high places in every street and in every path.

If any one objects that this was not a greater crime than others, the answer is easy,

that God does not speak of one high place only, or of one altar, but he comprehends

all the signs of idolatry by which they had infected the land; for it was the height of

impudence to erect everywhere the standard of their superstitions. For every high

place and every altar was a testimony of their backsliding; just as if they had openly

372In every street." — Calvin. 373Or, "beginning." — Calvin. 374"Thou have poured forth, or opened; but we may use the proper word, you has spread." — Calvin.

EZEKIEL

boasted that they would not magnify the worship of the law, and intended purposely

to overthrow whatever God had prescribed. God therefore, not without cause, burns

with wrath because the Jews had erected high places and altars everywhere. Now,

then, we understand the Holy Spirit's meaning as far as these words are concerned.

It is added, after all thy wickedness, says he; that is, in addition to all thy crimes,

this sin and impudence is added, that you have built not only one, but innumerable

high places in every street, nay, in every pathway of importance, that is, in the most

celebrated places. For the heads of the pathways are the most conspicuous places,

and whatever is done there is more exposed to the eyes of all.

We must now notice the exclamation which is interposed. Alas! alas! for thee,

says the Lord Jehovah. Since the Jews, through their sloth, were not at all attentive to

the reproofs of the prophets, that God might waken them up, he here pronounces his

curse twice. It is clear that they were not moved by it: but this vehemence tended

to their severer condemnation, since, though they were drowned and sunk in deep

sleep, yet they might be raised by this formidable voice. There is no doubt that they

applauded themselves for their own superstitions; but it is on that account profitable

to estimate the weight of these words of God. For we gather from hence, that when

idolaters indulge in their own fictions, and think themselves entirely free from blame,

the word of God is sufficient, by which he thunders against them, saying, alas! alas!

for thee. Hence men cease to judge according to their own notions, and are rather

attentive to the sentence of God, and acknowledge his curse passing on them when

they think that they are rightly discharging the duty of piety in worshipping idols.

He now adds, that he made their beauty to be abhorred. I have no doubt that the

Prophet alludes to the filthiness of abandoned women; and even the Latins called

them ``worn out,'' whose foulness arises from their utterly giving themselves up

to every wickedness. The Prophet then says that the people were not only like an

abandoned woman who engages in impure amours, but that their conduct was gross

in the extreme; for though many gratify improper desires through intemperate lust,

yet they fastidiously reject those foul and shameless females who are notorious for

profligacy. The Prophet means, then, that the people had come to such a pitch of

abomination, just as the most abandoned of the sex. He now adds, you have spread

thy feet to every passer-by, and have multiplied thy fornications. This is taken also

from the conduct of harlots and confirms what we have already explained, that the

Jews indulged not only in one kind of idolatry, but were prone to all abominations,

like females who beset the paths, and address all they meet, and not only so, but

shamelessly spread their feet everywhere to entice admirers.

PRAYER.

Grant, Almighty God, since you desire to receive us not only into confidence and

dependence, but to the condition of sons, that we may worship thee with sacred love,

and revere thee through our whole life as a Father; and may we so submit ourselves

to thee as to feel thy covenant firm and sacred towards us; and may we experience

that you never call men to thee in vain, so long as they obey thee and respond to thy

promises; until at length we enjoy that blessedness which is laid up for us in heaven,

through Christ our Lord. --- Amen.

JOHN CALVIN

Lecture Forty-Fifth

Ezekiel 16:26

26. Thou hast also committed fornication with the Egyptians thy neighbours,

great of flesh; and hast increased thy whoredoms, to provoke me to anger.

26. Et scortata es cum fills AEgypti vicinis tuis magnis carne: et multiplicasti

scortationes tuas ad irritandum me.

I Mentioned at the beginning of the chapter, that the Prophet blames the Jews

not for one single kind of fornication, but for two different kinds. Interpreters do

not observe this, but think that the Prophet is always discoursing of idols and super-

stitions. But if we prudently weigh all the circumstances, what I have said will not

appear doubtful, namely, that the Jews were condemned not only for vitiating the

worship of God by their perverse fictions, but for flying, now to the Egyptians, now

to the Assyrians, and thus involving themselves in unlawful covenants. It is a very

common method with the Prophets to call such covenants fornications: for as a wife

ought to lie under the shadow of her husband, so God wished the Jews to be content

under his protection. But as soon as any danger frightened them, they fled trem-

blingly to either Egypt, or Assyria, or Chaldea. We see, then, that they had in some

sense renounced God's help, since they could not rest under his protection, but were

hurried hither and thither by vague impulse. After the Prophet had inveighed against

their superstitions, he now approaches another crime, namely, the Jews implicating

themselves in forbidden treaties. He begins with Egypt. God had clearly forbidden

the elect people to have any dealings with Egypt. Even if God had not made known

the reason, yet they ought to have obeyed his command. But I have already ex-

plained the reason why God was unwilling that the Israelites should enter into any

covenant with the Egyptians, because he wished to try their faith and patience, and

if they would fly to his help when any danger pressed upon them, as the saying is,

like a sacred anchor. There was also another reason, because from the time when

God drew his people out from thence, he wished them separated from that nation

which had raged so cruelly against their miserable guests. As far as the Chaldmans

and Assyrians are concerned, the former reason prevailed thus far, that it was not

lawful for them to distrust God's aid in their dangers.

Now, therefore, we understand the Prophet's meaning when he says, that the Jews

had committed fornication with the sons of Egypt He adds, they were gross in flesh.

He means that they were foul and immodest, and were inflamed with disgraceful

lust. 375 He uses a grosser simile by and by, for the perfidy of this detestable

people could not be sufficiently condemned. The Prophet here says reproachfully,

you have committed fornication with the Egyptians, as a licentious woman acting

most basely. He adds, you have multiplied thy fornications: he speaks to the people

under the character of a woman, as we have formerly seen: to irritate me. Here the

Prophet takes away all excuse for error from the impious people. He says, therefore,

since they so wandered after these impure desires, that they had not fallen through

ignorance, since they knew well enough what God had commanded in his law. And

375Calvin's Latin adds, "ut inhiarent longis et crassis mentulis." The Reformer dwells so minutely on the language of the Prophet, that the refined taste of modern days will not bear a literal translation of some clauses.

EZEKIEL

there is no doubt that they darkened their own minds, as the impious always dig

hiding-places for themselves, and have specious pretexts, by which they not only

hide their malice before men, but also deceive themselves. Hence it is probable that

the Jews were not free from such pretenses. But, on the other hand, we must remark

that they were abundantly instructed by God's law what was lawful and right. Since,

therefore, through neglect of the law they were so ravenous in impious desires, the

Prophet says that they had purposely and designedly entered into a contest with

God. For if any one raises the question whether it is lawful to enter into an alliance

with the impious, the answer is easy, that we must beware of all alliances which

may couple us under the same yoke; for we are naturally enough inclined towards

all vices: and when we invent fresh occasions for sin we tempt God. And when any

one joins himself in too great familiarity with the impious, it is just like using a fan to

inflame his corrupt affections, which, as I have said, were already sufficiently flagrant

in his mind. We must take care, therefore, as far as we can, not to make agreements

with the impious. But, if necessity compels us, this conduct cannot be thought wrong

in itself, as we see that Abraham entered into an agreement with his neighbors,

though their religion was different. (Genesis 21:27,32.) But because he could not

otherwise obtain peace, that was a kind of agreement by which Abraham hoped to

acquire peace for himself. (Genesis 14:13; Isaiah 51:2.) Nor did he hesitate to use

the assistance of allies when he succored his nephew. But if we seek the principle

and the cause which induced Abraham to enter into a treaty with his neighbors,

we shall find his intention to be nothing else but to dwell at home in peace, and

to be safe from all injury. He was solitary, as Isaiah calls him: he had, indeed, a

numerous family, but no offspring; and hence he could not escape making treaties

with his neighbors. But when the Lord placed the people in the land of Canaan on the

condition of defending them there, of protecting them on all sides, and of opposing

all their foes, we see them enclosed, as it were, by his protection, so as to render all

treaties useless; since they could not treat with either the Egyptians or the Assyrians

without at the same time withdrawing themselves from God's aid.

As far as we are concerned, I have said that we have more freedom, if we are

only careful that the lusts of the flesh do not entice us to seek alliances which may

entangle us in the sins of others; for it is difficult to retain the favor of those with

whom we associate, unless we entirely agree with them. If they are impious, they

will draw us into contempt of God and adulterous rites, and so it will happen that

one evil will spring from another. Nothing, therefore, is better than to reef our sails,

and to look to God alone, and to have our minds fixed on him, and not to allow any

kind of alliance, unless necessity compels us. And though we must prudently take

care that no condition be mingled with it which may draw us off from the pure and

sincere worship of God, since the devil is always cleverly plotting against the sons of

God, and draws them into hidden snares. When, therefore, we are about to contract

an alliance, we should always take care lest our liberty be in any degree abridged,

and lest we be drawn aside by stealthy and concealed arts from the simple worship

of God. It now follows ---

Ezekiel 16:27

JOHN CALVIN

27. Behold, therefore I have stretched out my hand over thee, and have dimin-

ished thine ordinary food, and delivered thee unto the will of them that hate thee,

the daughters of the Philistines, which are ashamed of thy lewd way.

27. Et ecce, extendi manum meam super te, et diminui demensum tuum, et

tradidi te desiderio 376 earum quae te oderant filiarum Philistim, quae pudefactae

sunt a viis tuis sceleris. 377

Here God reproves the hardness of the Jews because admonition did not render

them wise. The common proverb aptly says, ``fools grow wise only by the rod;''

and when their obstinacy is such that the rod does no good, their faults are indeed

desperate. Hence God complains, when he had chastised the Jews, that even this

did not profit them, for they were so perverse that they did not apply their minds

to reflect upon their sins. For God's blows ought to rouse us up, so that our faults

previously hidden ought to be brought to light and knowledge; but when we champ

the bit, and are not affected by the blows, then our abandoned disposition is made

manifest. Now the Prophet condemns this obstinacy in the Jews: I have extended,

says he, my hand over thee. He now enumerates two kinds of chastisement, first,

when God deprived the Jews of the abundance of the possessions by which they

were enriched; and then because he had subjected them to the lust of their ene-

mies. Those who translate justification as Jerome does, depart from the sense of the

Prophet: {,}חקchek, signifies, indeed, a statute and edict, and he explains it of the

law. But how will this agree with the Prophet's retaining the simile already used? for

he compares God to a husband. God now pronounces that he had taken away their

appointed portion, when he saw himself a laughingstock through his impure wife;

that is, what he had intended for both food and clothing: for husbands spend a fixed

sum on their wives in food, clothing, and ornament. And God previously recounted,

among other things, that what he had conferred upon the Jews they had spent in

superstitions. Hence, for this reason, he now says, I have taken away their allotted

portion, that is, what I had assigned to them. This was one part of the chastisement:

for he compares the fruitfulness of the land and other advantages to the portion

which the husband assigns to the wife.

Now the other chastisement follows --- their being harassed by their enemies; for

not only did the Jews find themselves encompassed by the Philistines, but they were

delivered up and bound to slavery, as Moses says, (Deuteronomy 32:30,) How, then,

could one vanquish ten, and ten chase a thousand, unless we had been shut up

in his hand? He shows, therefore, that our enemies are never our superiors unless

God enslaves us to them. But those who do not calmly subject themselves to God's

command, but are refractory, are delivered into the enemy's hand, that their con-

tumacy may be subdued by severe tyranny. Now we understand what the Prophet

means by this verse: he enlarges upon the people's wickedness in not turning to

God, though they felt by clear experience that they were under a curse. They ought

to examine their lives, to groan before God, to acknowledge their fault, and to beg

for pardon: since no feeling was awakened, the Prophet gathers that their obstinacy

376Or, "lust." — Calvin. 377That is, "which were wicked." — Calvin.

EZEKIEL

was desperate. This passage is worthy of our notice, that we may be attentive to

God's chastisements. Whenever God even raises his finger and threatens us, let us

know that he is anxious for our safety: hence in our turn let us rouse ourselves and

implore his pity, and especially let us repent of our sins by which we see his anger

to have been enflamed. (Jeremiah 2:30.) But if we remain slothful, we see that no

excuse for us remains, since God elsewhere complains that he is trifled with, when

he has chastised his children in vain. Here, {,}נפשnepish, the soul is used for lust

or desire, as I have explained it. It follows ---

Ezekiel 16:28

28. Thou hast played the whore also with the Assyrians, because thou wast unsa-

tiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.

28. Et scortara es cum fills Assur, 378 quia, non esse satietatem tibi, 379 scortata

es inquam cum illis, et ne sic quidem fuisti satiata.

I interpret this verse also of the covenant by which the Jews had entangled them-

selves, when they willingly joined themselves to the Assyrians; for this was a sure

sign of distrust, when they so desired foreign aid, as if they had been deprived of

God's protection. And it would be absurd to explain this verse of idolatries, since the

prophets were not accustomed to speak in this way, that the people committed for-

nication with the Assyrians, because they imitated their superstitions and perverse

worship. As, therefore, we formerly saw that the Jews had defiled themselves with

idols, and prostituted themselves to impious ceremonies, forgetful of God's law; so

now the Prophet accuses them of a different kind of pollution, since they eagerly

sought for aid from all quarters, as if God had not sufficient strength for their pro-

tection. For otherwise there was no religious reason for their not making peace with

the Assyrians; but when they saw themselves oppressed by the kings of Israel and

Syria, then they thought of sending for the Assyrians; and this was like thrusting

God from his place. (2 Kings 16:7-9.) For God was willing to defend the land with

extended wings, and to cherish the Jews as a hen does her brood, as Moses says,

(Deuteronomy 32:11.) Now, in thinking themselves exposed to any danger, they

really throw off the help of God. It is not surprising, then, that the Prophet says, that

they had polluted themselves with the Assyrians, because they were not satisfied.

He pursues the simile on which we have dwelt sufficiently; for he blames the Jews for

their insatiable lust, just as when a woman is not content with a single follower, and

attracting a crowd obtrudes herself without modesty or delicacy, and sells herself to

wickedness. Such was the licentiousness of the Jews, that they united many acts of

pollution together. They had already departed from the true faith in making a treaty

with the Egyptians, and they added another imagination, that it was useful to have

the Assyrians in alliance with them: hence that unbridled lust which the Prophet

metaphorically rebukes. It follows ---

Ezekiel 16:29

29. Thou hast moreover multiplied thy fornication in the land of Canaan unto

Chaldea; and yet thou wast not satisfied herewith.

378"Of Assyria." — Calvin. 379Verbally, "because there was no satisfying thee." — Calvin.

JOHN CALVIN

29. Et multiplicasti 380 scortationes tuas super terram Chanaan in Chaldaea, et

ne in hoc quidem fuisti satiata.

Here the Prophet teaches that the Jews were immoderate in their desires, just as

if a woman was not satisfied with two or three followers, should wantonly crave after

many lovers: such, says the Prophet, was the Jews' licentiousness. As to his saying,

over the land of Canaan in Chaldaea, some think it means, that they heaped up the

impure rites of all the nations, and not only defiled themselves with the ancient.

idolatries of the nations of Canaan, but imitated the Chaldaeans in their impiety.

Others say in Chaldea, which is next to the land of Canaan; but this comment, like

the last, is too forced: others take {,}אלal, comparatively, for ``through'' the land

of Canaan. But I only understand it as a particle expressing likeness, thus, you have

multiplied thy pollution's in Chaldaea just as in the land of Canaan. It is not surprising

if they defiled themselves with their neighbors, as the Prophet had formerly said they

did with the Egyptians, but when they ran about to a remote region of the world, this

indeed was most remarkable. This then seems the real sense, and it reads best, that

they increased their defilement in Chaldaea as in the land of Canaan. For if a female

meets with a stranger she may act sinfully without so much disgrace, but when she

runs about to a distance to seek followers, this proves her most abandoned. I have no

doubt that the Prophet here exaggerates the people's crimes by comparison, since

they penetrated even to the Chaldaeans to pollute themselves among them. He says

that the Jews were not satisfied even with this, using the same expression as when

treating of the Assyrians. The sum of the whole is, that the Jews were seized with

such a furious impulse that they manifested no moderation in their wickedness. For

they had not revolted from God once only, or in one direction: but wherever occasion

offered, they were accustomed to seize it too eagerly, so that they showed in this

way that not even a drop of piety remained in their minds. Let us learn then from

this passage to put the bridle on cur lusts in time: for when the fire is lighted up, it is

not easily extinguished, and the devil is always supplying wood or adding oil to the

furnace, as the phrase is. Let us then prevent the evil which is here condemned in

the Jews, and let us restrain ourselves, lest the devil seize upon us with insane fury.

It follows ---

Ezekiel 16:30

30. How weak is thine heart, saith the Lord GOD, seeing thou doest all these

things, the work of an imperious whorish woman;

30. Quam molle 381 est cor tuum! dicit Dominator Iehovah, cum facis hoc totum

opus mulieris meretricis robustae. 382

The Prophet seems at variance with himself when he compares the Jews to a

robust or very strong woman, and yet says that their heart was dissolute. For those

who translate an obstinate heart are without a reason for it, for this seems to imply

some kind of resistance, as they were strong and bold, and yet of a soft or weak or

infirm heart. But in the despisers of God both evils are to be blamed when they flow

380Or, "you has increased." — Calvin. 381Or, "dissolute." — Calvin. 382Or. "ruling." — Calvin.

EZEKIEL

away like water and yet are hard as rocks. They flow away, then, when there is no

strength or constancy in them; for they are drawn aside this way and that, as some

explain it, by a distracted heart, but we must always come to the idea of softness.

All who revolt from God are borne along by their own levity, so that the minds of the

impious are changeable and moveable: for the heart is here taken for the seat of

the intellect, as in many other places. Hence the Prophet accuses the Jews of sloth,

but under the name of a dissolute heart: as in French we say un coeur lasche, and

the Prophet's sense is best explained by that French word --- faint-hearted. But it

is sufficient to understand the Prophet's meaning, that the Jews were unstable, and

agitated and distracted hither and thither, since there was nothing in them either firm

or solid. Meanwhile he compares them to a strong and abandoned woman, since we

know the boldness of the despisers of God in sinning against him. Since then they

are dissolute, because they have no power of attention, and nothing is stable in their

minds: yet they are like rocks, and carry themselves audaciously, and do not hesitate

to strive with God. Although therefore these two states of mind appear contrary in

their nature, yet we may always see them in the reprobate, though in different ways.

Thus he properly calls the Jews not only a robust or abandoned woman, but ``a high

and mighty dame,'' as it may best be rendered in French, une maitresse putain ou

painarde. 383 It is forced to explain the word ``lofty,'' as taking license for her

desires. I do not hesitate to interpret it of the people being like dissolute women,

who throw aside all modesty, and seek lovers from all quarters, and entertain them

all. This is the Prophet's sense. It now follows ---

Ezekiel 16:31

31. In that thou buildes thine eminent place in the head of every way, and makest

thine high place in every street; and hast not been as an harlot, in that thou scornest

hire;

31. Cum extulisti sublime tuum in capite omnis viae, et excelsum tuum fecisti in

omni celebri loco: et non fuisti tanquam meretrix ad spernendum munus.

Here the Prophet again reproves the superstitions to which the Jews had devoted

themselves: but yet he speaks figuratively, because by high places he does not sim-

ply mean altars, but tents by which the Jews had attempted to entice their neighbors:

just as if an immodest female should choose a high place, and build her couch there

conspicuously to attract her followers. Although therefore he inveighs against su-

perstitions, the language is not simple, but retains the same simile as had been

previously used. He says that the Jews were so prone to lust, that they were osten-

tatious and thought followers from a distance, and erected their tents or couches

in high places. Since this has been treated before, I now pass it over slightly. But

we may remark that a thing which seems of slight importance is here seriously con-

demned by the Prophet, whence we may learn that the worship of God is not to be

estimated by our natural perception. For who would think it so great a crime to build

an altar on a high place to God's honor? but we see that the Prophet abhors that

superstition. Since therefore God wishes nothing to be changed in his worship, as

the principal part of his worship is obedience, which he prefers to all sacrifices, (1

383The readers of Shakespeare will readily translate this into idiomatic English.

JOHN CALVIN

Samuel 15:22,) let us learn that things which we might tolerate ought to be detested

by us, because God condemns them so severely.

Since therefore you have erected and made for thyself a high place at the head

of all streets and paths, that is in every celebrated place. Here we see how ardently

they were enflamed by idolatry so as to provoke the anger of God, and this seemed

unworthy of them, as the papists at this day, who are bent upon idol worship, and

under the title of ``devotion,'' think that any vice both can and ought to be excused

before God. But, on the other side, the Holy Spirit says that idolaters sin the more

grievously in being so eager for those impure rites. He says, thou wast not like a

harlot in despising hire Some explain this coldly, that harlots mentally despise the

folly of those who reward them, but this comment is incorrect: the other view is

more probable, namely, that the Jews were not like a harlot who despises the bribe

by which she is deceived: for by this craftiness they gain most influence when they

contemptuously despise what is offered them, and scarcely deign to touch it: they

do this that the wretched lover may not think himself sufficiently liberal, and so may

double his gift and squander away all his goods. This passage then may mean that

the people were not like a harlot who despises her reward that the wretched lover

may feel ashamed and increase his offer. But the Prophet's sense seems to me

different, though I do not altogether reject this. I interpret it thus: the Jews were not

like a harlot, since they despised any reward for their sin, and harlots do not: they

make a gain of their lusts, whence the name they bear. Since then such persons

sell themselves for reward, the Prophet say's that the Jews were not like them: how

so? because they despised reward, and through the mere desire of gratifying their

appetites, they neither asked nor expected any reward. Afterwards it follows ---

Ezekiel 16:32

32. But as a wife that committeth adultery, which taketh strangers instead of her

husband!

32. Mulier adultera loco viri sui sumit extraneos.

Some translate it an adulteress under her husband's roof, and {,}תחתthecheth,

signifies ``instead of:'' and they explain it thus, that adulteresses do not divorce

themselves from their husbands when they violate the marriage bond, but always

remain at home for the purpose of admitting strangers; and they think the people's

crime increased by this comparison, that they not only acted deceitfully towards

God, but openly revolted from him, and left his home; for many shameless women

remain at home, and hide their crimes as far as they can; but when a woman deserts

her husband and children, then her case is most deplorable: they think, therefore,

that the Prophet is here exaggerating the divorce or revolt of the people from God;

but the sense seems better simply to compare them to an adulteress who admits

strangers in her husband's stead: thou art says he, an adulteress who has sent for

strange lovers instead of thy husband: for a woman married to a liberal husband

is treated by him honorably; and if she seeks lovers from all sides, she is induced

by neither avarice nor covetousness, but by her own lusts. In fine, as the Prophet

lately said that they despised all gain through being blinded by their appetites, so he

now says they were like an adulteress who rejects her husband; and not only so, but

EZEKIEL

throws herself into the protection of others, while she has an honorable and happy

home.

PRAYER.

Grant, Almighty God, since you have thought us worthy of such honor, that we

should be bound to thee in your only-begotten Son by the bond of a spiritual mar-

riage, --- that we may remain in that fidelity which we promised to thee, since we

have found thee faithful to us by so many proofs on thy part, until, having passed

through this present life, we arrive at the enjoyment of that blessedness which is the

fruit of our faithful chastity, through Jesus Christ our Lord. --- Amen.

Lecture Forty-Sixth.

Ezekiel 16:33

33. They give gifts to all whores: but thou givest thy gifts to all thy lovers, and

hirest them, that they may come unto thee on every side for thy whoredom.

33. Cunctis meretricibus dant munus, 384 tu autem dedisti munera tua cunctis

amatoribus tuis: et conduxisti eos ut ingrederentur ad te undique 385 in scortation-

ibus tuis.

Here the Prophet shows the great folly of the Jews in shamelessly squandering

their goods; for gain impels harlots to their occupation: they feel the disgrace of

it, but want urges them on. But the Prophet says, that when the Jews committed

sin they did it with extravagance, since they spared no expense in attracting their

lovers. He pursues the simile which we have had before; for he compares the nation

to a perfidious woman who leaves her husband and offers herself to adulterers. We

now understand the Prophet's meaning. It is clear that the Jews did not act thus on

purpose, for they thought they would profit by their treaties with the Egyptians and

Assyrians' they were unwilling to serve their idols for nothing, since they hoped for

most ample rewards from this their adulterous worship. But the Holy Spirit does not

regard either what they wished or hoped for, but speaks of the matter as it was. It is

clear, then, that the Jews were very prodigal in their superstitions, and we see this

even now in the papacy. Those who grudge even a farthing for the relief of the poor

will throw away guineas when they wish to compound for their sins; and there is no

end to their extravagance under this madness. The very same rage prevailed among

the Jews for which Ezekiel now reproves them. He says, then, that they offered gifts

to their lovers; for, as I have said, they were so prodigal in the worship of false

gods, that when they desired a treaty with either the Egyptians or Assyrians, they

were necessarily loaded with valuable presents; and history bears witness that they

entirely exhausted themselves. Lastly, the Prophet here shows that the Jews were

so blind, that in leaving God, and devoting themselves to idols, they failed to obtain

any advantage. Then, when they implicated themselves in perverse and wicked

treaties, he shows that they were so utterly deranged as to deprive themselves of all

their goods, and yet to receive nothing but disgrace in return for their extravagance:

presents are given to all harlots, but thou bestowest thine. Jerome takes the pronoun

passively, meaning the blessings which God had bestowed upon the people: and this

384That is, "presents are accustomed to be given." — Calvin. 385"From all around." — Calvin.

JOHN CALVIN

passage is like that in Hosea, (Hosea 2:5-8) where God complains that the Jews had

profaned the blessings which he had conferred upon them, just as if a wife should

bestow on adulterers what she had received from her husband. Foul indeed is this!

for a husband thought these would be pledges of chastity when he adorned his wife

with precious garments, or enriched her with other presents and ornaments; but

when a wife, forgetful of modesty and propriety, throws her husband's gifts at the

feet of adulterers, this is indeed outrageous. Hence this sense does not displease

me, although it would be more simple to understand it that the Jews had washed

away all their goods. He says, that they had hired their lovers to come in from

every side for wickedness. He repeats again what we saw before, that the Jews were

abandoned sinners, for some, though impure, are content with a single lover. But

as he had before said that the Jews spread their feet widely, so he now adds, that

they hired lovers from all sides. Shameful indeed is such conduct in any woman: yet

Ezekiel reproves the Jews for this indelicacy, and we saw the reason in yesterday's

lecture. It follows ---

Ezekiel 16:34

34. And the contrary is in thee from other women in thy whoredoms, whereas

none followeth thee to commit whoredoms: and in that thou givest a reward, and no

reward is given unto thee, therefore thou art contrary.

34. Et fuit in te inversio a mulieribus, in scortationibus tuis, et post tua postrema 386 non erit scortatio: 387 quia dedisti munus, et munus tibi non fuit datum: ita fuisti

in contrarium. 388

But the Prophet only confirms his former teaching, that the Jews were seized with

such lust, and in so unaccustomed a manner, that they could only satisfy their desires

with severe loss; but this comparison only magnifies their crime, since they were

worse than any harlots; for although they basely sell themselves, yet the hope of

gain is a kind of pretext and excuse, and a starving woman may be led into great

excess; but far fouler and less excusable is her conduct who purchases her lovers.

It now follows ---

Ezekiel 16:35-37

35. Wherefore, O harlot, hear the word of the LORD:

35. Propterea, meretrix, audi sermonem Iehovae.

36. Thus says the Lord GOD; Because thy filthiness was poured out, and thy

nakedness discovered through thy whoredoms with thy lovers, and with all the idols

of thy abominations, and by the blood of thy children, which thou didst give unto

them;

36. Sic dicit Dominator Iehovah, quia effusum fuit infimum tuum, 389 et detecta

fuit turpitudo tua 390 in scortationibus tuis erga amatores tuos, et erga omnia idola

abominationum tuarum, et in sanguinibus filiorum tuorum quos dedisti illis.

386That is, "following thee." — Calvin. 387"Understand like your." — Calvin. 388The meaning is the same, the verb {,{הפךhephek, means to overthrow; hence the noun signifies ``inversion,''

or ``the contrary.'' --- Calvin.

389Properly "thy money;" but it is taken metaphorically for "thy lower parts." — Calvin. 390Or, "nakedness." — Calvin.

EZEKIEL

37. Behold, therefore I will gather all thy lovers, with whom thou hast taken

pleasure, and all them that thou hast loved, with all them that thou hast hated; I will

even gather them round about against thee, and will discover thy nakedness unto

them, that they may see all thy nakedness.

37. Propterea ecce congregabo cunctos amatores tuos, quibus te oblectasti erga

eos, et omnes quos dilexisti, et quos odisti: congregabo inquam, eos contra te a

circuitu, et retegam 391 pudenda tua 392 coram ipsis, et videbunt totam turpitudinem

tuam.

After God has inveighed against the people's sins, and treated the whole nation as

guilty, he now pronounces judgment on their wickedness. He repeats shortly what

he had said, as a judge explains the reason of his sentence. Since, says he, the lower

parts of thy body and thy disgrace has been discovered before thy lovers. This is

the reason of the judgment, whence it is collected that God is induced to treat his

people harshly for just and necessary causes. It now follows: therefore, says he, I will

assemble all thy lovers, with those also whom you hate, I will assemble them, and

uncover thy shame before them. We may now see what the Jews are threatened with,

namely, a disgraceful destruction, so that they become a common laughingstock

without any one to succor them; for the diction is metaphorical when he speaks of

lovers and of parts of the body; for by lovers he here means the Egyptians, Assyrians,

and Chaldeeans. Whence their opinion is refuted who think that the Prophet treats

only of superstitions. Nor can this language be transferred to idols, since we know

that false gods were not spectators of the punishment which the Prophet denounces

against the Jews. Whence it follows that this language will only suit those persons to

whose protection the Jews trusted, so as to treat God's help as useless. Since, then,

such is the metaphorical sense of the passage, we understand that shame means

spoliation and slaughter; nay, the destruction of both the kingdom and city, and even

of the temple. Thus the nation was a common laughingstock, and in this way like

a foul and aged harlot. Now we understand the Prophet's intention. As to Jerome

translating ``wealth,'' it is altogether adverse to the Prophet's meaning; there is no

doubt that he means the lower part of the body, and it follows in the same sense,

thy shame was uncovered. But at the same time God expresses why it was done,

namely, for fornication, as if an abandoned woman were to act so disgracefully. He

now says it was done towards your lovers, towards the idols of your abominations:

{,}עלgnel, is here taken for towards or against. He distinguishes between lovers

and idols. Those who think that the Prophet treats only of superstitious think the

copula superfluous; but there is no doubt that the Prophet means, on one side, the

Assyrians, and Egyptians, and Chaldeeans; and on the other, false gods.

And in bloods, says he. He here adds another crime, namely, that of barbarous

cruelty, because they did not spare their own sons, as we saw before: many offered

up their children, and some were found so excited as to cast them into the fire: it

was indeed a monstrous crime when they hesitated not to rage against their own

offspring: but they were so carried away by insane zeal that they burnt, up their

391Or, "I will discover." — Calvin. 392Or, "thy disgrace." — Calvin.

JOHN CALVIN

children when others only drew them through the fire. Hence the Prophet again ac-

cuses them of cruelty for offering their children to idols, and so pouring forth innocent

blood. Now follows the punishment. Behold, says he, I collect all thy lovers. We said

that this ought to be understood of the Egyptians, Assyrians, and Chaldreans, all of

whom looked upon the slaughter of that perverse and perfidious nation, but none of

them helped her. God therefore pronounces the destruction of the people just like

that of a harlot abandoned by her lovers, and perishing through hunger, want, and

other miseries: for it very often happens that a person under the impulse of love

prefers a harlot to his own life; for he will throw off all regard for his wife; he will be

disrespectful to both his father and mother, and will break through every restraint to

enjoy her company: but when such persons are grown old, and their hair becomes

white, which represents the winter of life, and when wrinkles deform the face, then

they are despised, and especially if they suffer through disease. So also the Prophet

now says that the Jews would be despised by all, so that their lovers should be com-

pelled to behold that example; and meanwhile they scarcely deign to look at the foul

appearance which had formerly sweetly delighted them.

Then he proceeds further, namely, that their enemies should behold their ig-

nominy: we know that the Jews were surrounded on all sides by enemies, and that

all their neighbors were hostile to them. The Prophet now says that the nations dis-

grace should be exposed before their lovers, that is, the Egyptians, the Assyrians,

Chaldaeans, Philistilles, Edomites, and other nations. This passage teaches us, that

although the reason for God's judgments does not always clearly appear, yet they

are never too severe; and when he condescends to afford us a reason, he grants us

a gratuitous indulgence. But when he silently executes his judgments, let us learn to

acquiesce in his justice, and not to cry out if he exceeds moderation; because when

he has once explained that his severity is only justice, hence we must gather the

general rule, that whenever he seems to treat his people too severely and harshly,

yet he has just reasons for it. Let us learn, also, that the Jews only suffered a just

recompense when God so cursed all their counsels. They thought themselves very

provident and circumspect when they engaged in alliances with Egyptians and As-

syrians. But all their plans turned out unhappily for them, since they consulted their

own will contrary to that of God. Let us learn, then, if we wish to promote our own

salvation, and to obtain a prosperous result, to do nothing without God's permission,

and not to undertake any deliberations except those which God has dictated and

suggested by his word and Spirit. For here every future event is shown to us as in a

glass when we wish to be wiser than they ought, and than God permits them. It now

follows ---

Ezekiel 16:38

38. And I will judge thee, as women that break wedlock and shed blood are judged;

and I will give thee blood in fury and jealousy.

38. Et judicabo te judiciis adulterarum, et fundentium sanguinem et ponam te

sanguinem excandescentiae 393 et zeli. 394

393Or, "of emulation." — Calvin. 394Or, "of envy." — Calvin.

EZEKIEL

This verse is only added for the sake of explanation. Already God had explained

shortly and clearly every event which should happen to the Jews, yet they should

perish in the greatest disgrace and be destitute of all help, since through distrust in

God they sought the favor of men, like a woman eager for lovers. But he confirms

the same teaching, that they should suffer double punishment, since they not only

polluted themselves thus shamefully, but also by impious slaughters, since they

burnt their children in honor of false gods. This sentence may be explained generally,

I will judge you with the judgments of women pouring out blood, as we know that

not only idolatry was rampant at Jerusalem, but rapine, and all kinds of cruelty; for

since they had departed from God and his worship, they boldly violated his law. By

the second word we may understand all the crimes by which they had provoked

God's anger on account of their cruelty. But since he has lately spoken of sons, I

willingly retain that sense, that they should suffer as an adulteress and a parricide

who has put her children to death. But they thought that they obeyed: but he not

only rejects, but abominates such foolish thoughts; for nothing is more disgraceful

than, under the pretense of piety, to slay and to burn one's own children: this, I

say, was a profanation of God's name scarcely tolerable. No wonder, then, that he

denounces double vengeance, since, when the Jews pleaded their zeal, God branded

upon them the mark of wickedness, though they thought him bound to their interests.

It afterwards follows ---

Ezekiel 16:39

39. And I will also give thee into their hand, and they shall throw down thine

eminent place, and shall break down thy high places: they shall strip thee also of

thy clothes, and shall take thy fair jewels, and leave thee naked and bare.

39. Et dabo te in manum eorum: et sublime tuum diruent, 395 et disrumpent 396 excelsa tua; et spoliabunt te vestibus tuis, et sument vasa gloriae tuae, 397 et

dimittent te nudam et discoopertam.

Here Ezekiel enlarges upon God's judgment, when he teaches that the Jews would

not only be exposed to every disgrace, as if they were brought forward into a noble

and conspicuous theater, but they would suffer spoliation and rapine from those in

whom they formerly trusted. I will give thee, says he, into their hands He speaks of

lovers and enemies: in truth, he says all shall meet together --- your ancient allies

and friends as well as your enemies: and we know that they were spoiled at one

time or another by the Egyptians, Assyrians, and Chaldaeans. For at the time when

Jerusalem was taken and cut off, the Assyrians were reduced under the monarchy of

the Chaldees. Babylon had oppressed Nineveh, as is well known, but the strength

of both people were joined together. Thus the Jews were spoiled by them when they

thought that they had provided for themselves very successfully by an alliance with

the Assyrians against the kings of Israel and Syria: and afterwards, when they had

formed an alliance with the Chaldaeans, they thought themselves beyond the reach

of all danger. But now the Prophet derides there foolish confidence, and says that

395Or, "overthrow." — Calvin. 396Or, "break down." — Calvin. 397Or, "of beauty;" that is, "thy precious furniture." — Calvin.

JOHN CALVIN

they should be spoiled by all their friends: so also he says that their altars should be

thrown down. Those who translate it ``a house of sin'' do not sufficiently consider

what I yesterday observed, that the Prophet uses the figure so as to mark a thing

simply from any part of it. The Prophet's language is moderate or mixed, because he

speaks partially of lofty and profane altars, and at the same time follows out its own

simile. There is no doubt, therefore, that by a high place and lofty things he means

altars themselves: although he does allude to these sinful houses, because he said

in yesterday's lecture that the Jews stood at the top of the streets so as to entice any

casual and unknown strangers to them. As also the Chaldaeans did not spare the

temple, so there is no doubt that they destroyed all the altars promiscuously. and

yet the Jews had wished to gratify them by destroying a part of them. But God shows

how foolishly men imagine they shall succeed while they purposely fight against him:

and experience teaches that the same thing happens to all unbelievers. For when

any one has embraced his own superstitions, and despises what others think sacred

and holy, then the conquerors destroy temples and images, and deform the region

which they wish to be ruined and desolate. So also it is now said, they shall destroy

your altars and high places. He now adds, and they shall spoil thee of thy garments,

and take away the vessels of thy beauty. The Prophet comprehends in these words

whatever benefits God had conferred on the Jews; for we know how liberally he

had adorned them with his gifts, and especially in rendering the earth wonderfully

fruitful by his blessing. He signifies in a word, that the Jews, when deprived of all

their ornaments, would be disgraced; as it follows, and they shall send thee away

naked and bare; that is, they shall cast thee off, just as a lover when satisfied rejects

the companion of his iniquity.

Ezekiel 16:40

40. They shall also bring up a company against thee, and they shall stone thee

with stones, and thrust thee through with their swords.

40. Et ascendere facient contra te coetum, 398 et lapidabunt te lapidibus, 399 et

perfodient te gladiis suis.

Since what Ezekiel has hitherto brought forward was incredible, he now explains

the manner of its accomplishment --- that the Chaldmans and Assyrians should bring

a large army and bury the whole of Judea with stones, and pierce it through with

swords. By these figures he simply means that there should be such slaughter that

the whole region should be made desolate, just as if the enemy should slay all that

they met with stones and swords. Some think that he alludes to stones which were

thrown by engines of war; but I doubt whether the Prophet thought of this. What

I have stated is more simple, that the Jews had no cause to think themselves free

from that final slaughter of which the Prophet spoke, since numerous and powerful

armies should come and overwhelm them with stones, and pierce them through with

swords. It follows ---

Ezekiel 16:41

41. And they shall burn thine houses with fire, and execute judgments upon thee

398Or, "army." — Calvin. 399But the noun is superfluous, since {,{רגםregem, signifies to stone to death. --- Calvin.

EZEKIEL

in the sight of many women: and I will cause thee to cease from playing the harlot,

and thou also shall give no hire any more.

41. Et exurent domes tuas igni, 400 et facient in te 401 judicia in oculis mulierum

multarum, et cessare faciam te a scortando: atque etiam munus non offeres amplius.

After he had spoken of the slaughter of men, he adds the burning of their

dwellings. This was sad indeed, that the whole land should be deprived of inhab-

itants: but the deformity of this last slaughter was heaped upon them when the

houses were burnt up; for the country was laid waste for the future, and for a length

of time. For when men are slain others may succeed, if they find houses prepared,

and fields not uncultivated. But when all these things are consumed by fire, and by

other means of ruin, all hope for the future is taken away. The Prophet now means

this when he says, that the houses were burnt up. He adds, they shall execute

judgment against thee in the sight of many women. As he had used the simile of

a harlot for the Jewish people, that the clauses of the sentence may correspond,

he understands the neighboring people under the name of women. He confirms

what we formerly saw, that the penalty which should be exacted of the Jews should

be joined with the greatest disgrace. But this is very bitter, when not only we

must perish, but the cruelty of enemies must be satiated while many behold us;

and doubtless it was much more severe for the Jews to sustain the ridicule of their

foes than to perish at once. If they had perished at once, death had not been

such a torture to them as those mockeries by which they were harassed by their

enemies. For we said that they were hated by almost all; and in the 137th Psalm

(Psalm 137:7) it is shown that the Edomites, and others like them, said, by way of

congratulation, Hail! hail! when Jerusalem was destroyed: Remember, O Lord, the

sons of Edom, who said in the day of Jerusalem, Down with it, down with it, even to

the ground. The Prophet, therefore, announces this, that the punishment which he

formerly mentioned should be an example to all nations. He speaks improperly of

the Chaldaeans, when he says that they should be executors of God's judgments,

for there was not a duty assigned to them; but God often transfers to man as the

instrument of his wrath what peculiarly belongs to himself alone. And in this way he

wounds the Jews more severely when he makes the Chaldaeans their judges. God,

properly speaking, was the sole judge who avenged the people's wickedness; but

meanwhile he substitutes the Chaldaeans for himself, that the punishment might

be the more disgraceful. He adds, and I will make thee cease from fornication, nor

shall you offer gifts any more God does not mean that the Jews would be better

when in exile, but simply reminds them that the opportunity for their sinning would

be wanting, as when an immodest person is ashamed through being despised by

every one, not through any improvement in her disposition, since her licentious

feelings are the same as before. So also the Jews were always obstinate in their

wickedness, though deprived of the opportunity of sinning. It follows ---

Ezekiel 16:42

42. So will I make my fury toward thee to rest, and my jealousy shall depart from

400The noun "fire" is redundant. — Calvin. 401Or, "they shall execute." — Calvin.

JOHN CALVIN

thee, and I will be quiet, and will be no more angry.

42. Et quiescere faciam excandescentiam meam in te, et recedet aemulatio mea

abs te: et quiescam, et non irascar amplius.

Although God seems here to promise some mitigation of his wrath, there is no

doubt that he expresses what we formerly saw, namely, that such should be the

destruction of the nation that there would be no need to return again to punish them.

When, therefore, he says, I will make my indignation rest upon thee, it means that he

would satiate himself with vengeance for all their crimes: so that the consumption

of the people is here called the rest of God's indignation, as if he had said, When I

have utterly reduced you to nothing, then my indignation against thee shall rest. In

the same way he afterwards adds, and my indignation shall depart from thee. But I

cannot finish today.

PRAYER.

Grant, Almighty God, since you have hitherto sustained us, and since we are

worthy of being utterly destroyed a hundred times, --- Grant, I say, that we may

repent of ourselves, and prevent that horrible judgment of which you set before us

a specimen in your ancient people: and may we so devote ourselves to thee in the

true chastity of faith, that we may experience the course of thy goodness until we

enjoy the eternal inheritance which your only-begotten Son has acquired for us by

his blood. --- Amen.

Lecture Forty-Seventh

We stopped yesterday at the passage where God pronounces that his rivalry

should depart from the Jews. Some interpret this of jealousy, and this sense does

not displease me; for we know that God has hitherto spoken in the character of a

husband. But when a husband avenges the injury which he has suffered, he is en-

flamed with jealousy. Hence he has no moderation in his wrath; but when he begins

to despise his wife because she is defiled, and to think her unworthy of further no-

tice, then his anger and indignation is allayed. So, therefore, some understand it, My

jealousy shall depart from thee, that is, You shall be no longer esteemed as my wife,

but I shall despise thee as if you are altogether strange and unknown to me. But

the word jealousy or rivalry may be taken otherwise; as he said yesterday, I will put

upon thee the blood of indignation and jealousy, that is, I will treat thee in no milder

way than those do who burn with wrath, and breathe out nothing but slaughters; as

when any one is enflamed against his enemies, he slays all he meets. As, therefore,

God put aside, in the last lecture, the blood of jealousy and anger, so in this place the

word may be taken to mean simple rivalry; for God's {,}קנאהkenah, zeal, or ardor

in vengeance, shall depart from the Jews, because material shall be deficient, as we

explained it yesterday, I shall be at rest, says he, and shall not be angry anymore.

By these words he confirms the same thing, that such should be the destruction of

Jerusalem that God shall cease his wrath, as if he were satiated. He does not here

promise any mitigation, as some think, but expresses its formidable nature, since it

should consume and abolish the whole people, so that God's anger ceases, just like

a fire is extinguished of its own accord when no fuel is left. This is the full sense. It

follows ---

EZEKIEL

Ezekiel 16:43

43. Because thou hast not remembered the days of thy youth, but hast fretted

me in all these things; behold, therefore I also will recompense thy way upon thine

head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine

abominations.

43. Quia 402 non es recordata dierum adolescentiae tuae, et irritasti me in hoc

toto 403 etiam ego viam tuam in caput reddam, 404 dicit Dominator Iehovah: et non

fecisti cogitationem super cunctis abominationibus tuis. 405

He first blames the Jews for not reflecting on the liberality of their treatment. But

that ingratitude was too shameful, since God had not omitted any kind of beneficence

for their ornament. But since they thought themselves not adorned with sufficient

splendor by God, and that he was less munificent than he ought to be, it may here

be gathered that they were unworthy of such great and remarkable benefits. Finally,

God here shows that how severely soever he punished the Jews, yet they deserved

it for their ingratitude in not thinking him sufficiently liberal towards them: for their

spirits were utterly broken. If a wife leave her husband, she is either compelled to

do so by his perverse conduct, or else she betrays an illiberal disposition if she has

been treated honorably. But since the Jews were bound to God so strongly in so

many ways, their perfidy and revolt was so much the more detestable; for God does

not suffer his blessings to be despised by us: since we must always mark the reason

of his omitting nothing which may testify his paternal love towards us, namely, that

we may celebrate his goodness. But when we turn his benefits to the profanation

of his name, that is like mingling heaven and earth. Hence this passage against

ingratitude must be remarked.

He now adds, thou, has been tumultuous against me, or has moved or irritated

me. {,}רגןregen, sometimes signifies to frighten, but it means here to quarrel with,

contend, or be in a rage with: for the word may, in my opinion, be taken either ac-

tively or passively, and also as a neuter. If we take it in the neuter sense, it will mean

that the Jews were tumultuous against God, as if they were seized by a turbulent

spirit, so as to neglect and despise him, and to indulge themselves in wickedness. If

you prefer the active sense, it means you have irritated me. He adds again, I also

will recompense thy way upon thy head, 406 by which words God again affirms that

he was not induced to punish the Jews by any rash or inconsiderate zeal, since if any

one considered their crimes, he will acknowledge that they had received a just rec-

ompense. In fine, the mouth of the Jews is here stopped, lest they should suppose

God to act unfairly when they were only reaping the fruit of their deeds. He next

adds, and you have not made consideration I have already given two expositions

in the note, but neither of them pleases me, for it seems altogether adverse to the

402"Because." — Calvin. 403Or, "you have been tumultuous against me." — Calvin. 404"I will put." — Calvin. 405Others translate, "that you may not execute thy thought in all your abominations." Jerome reads it in the first person, and translates it thus: "I have not fulfilled my thought according to your abominations," as if God would praise his own clemency here in being so moderate in his wrath; but this is altogether foreign to the subject. — Calvin.

406We must understand the pronoun "thy" before "head." — Calvin.

JOHN CALVIN

Prophet's context to receive it as if God were the speaker: besides, it is not necessary

to change the tense of the verb, and take the past for the future, when the sense

tends in another direction. It agrees far better that the Jews did not recall to mind

their own abominations so as to be displeased with them. To make consideration,

means to reflect upon. {,}זמהzemeh, is mostly taken in a good sense, and signi-

fies consideration simply; and as this is the word's proper meaning, we see that the

Prophet here accuses the Jews of stupidity, because they did not turn their attention

to reconsider their abominations. Those who take it for lewdness distort the sense.

The whole meaning is, that the Jews were worthy of the horrible destruction which

hung over them, because they were not only obstinate in their ingratitude, but al-

together stupid: for their abominations were so foul before the nations, as we have

formerly seen, that the daughters of the Philistines were ashamed of the wickedness

of the nation, but they did not apply their minds to the consideration of these things.

Since, therefore, their abominations were so gross, it was a mark of the greatest

indolence not to turn their attention to review them. It now follows ---

Ezekiel 16:44-46

44. Behold, every one that useth proverbs shall use this proverb against thee,

saying, As is the mother, so is her daughter.

44. Ecce quisquis proverbiat 407 super te proverbiabit dicendo, Sicut mater filia

ejus.

45. Thou art thy mother's daughter, that lotheth her husband and her children;

and thou art the sister of thy sisters, which lothed their husbands and their children:

your mother was an Hittite, and your father an Amorite.

45. Filia matris tuae es quae abjecit 408 maritum suum et filios suos: et soror

sororis tuae 409 quae repudiarunt maritos suos, et filios suos. Mater vestra Chitaea,

et pater vester Amorrhaeus.

46. And thine elder sister is Samaria, she and her daughters that dwell at thy

left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her

daughters.

46. Et soror tua major Samaria est, et filiae ejus, quae habitant ad sinistram tuam:

et soror tua minor prae te, quae habitat a dextris tuis, Sodoma et filiae, ejus.

Here the Prophet uses another form of speech; for he says that the Jews deserved

to be subject to the taunting proverbs of those who delight in wickedness. The sense

is, that they were worthy of extreme infamy, so that their disgrace was bandied about

in vulgar sayings. This is one point: he now adds, that proverbs of this kind were

the Jews' desert --- the daughter is like her mother and sisters Then he says, their

mother was a Hittite, and their sisters Samaria and Sodom. We must briefly treat

these clauses in order. When the Prophet speaks of proverbs, he doubtless means

what I have touched on, namely, that the crimes of the nation deserved that their

407"Verbally." — Calvin. 408Or, "repudiated, abominated." — Calvin. 409I rather think the place corrupt, and that {,{אחותךachothek, is put for ,{}אחותיךachothik, for it follows

--- ``who have turned away from their husbands;'' and this does not agree with a single sister: then shortly after the Prophet will

say, that the Jews had two sisters, Sodom and Samaria; and surely what follows cannot be understood of one woman; for it says,

``they have despised their husbands.'' --- Calvin. Newcome agrees with this emendation of Calvin's; so also does Maldonatus,

the Jesuit, Comment. in Ezekiel, etc.

EZEKIEL

infamy should fly abroad on the tongues of all; for there are many sins which are

hidden, through either their being spared, or their not seeming to be much noticed.

If any one surpass all others in cruelty, avarice, lust, and other vices, his disgrace

will be notorious, and he will be pointed at by vulgar proverbs. Hence Ezekiel dwells

on the people's wickedness, since they supply material for all men to laugh at their

expense; for he alludes to buffoons and wits, and such as are ingenious in fabricating

vulgar sayings.

The maker of proverbs shall utter this proverb against thee: like mother like

daughter. There is no doubt that they used this saying at that period, and it often

happens that daughters' faults are like their mothers'. Daughters indeed often de-

generate from the best mothers, and matrons will be found who excel in the virtues

of modesty, chastity, sobriety, and watchfulness, while their daughters are rash and

proud, luxurious, lustful, and intemperate; but it usually happens that a mother has

wicked daughters like herself: this happens less by nature than by education; for

a woman of a perverse inclination will think that a stigma attaches to herself if her

daughter is better than she is, and so she will wish to form her after her own morals;

hence it happens that few daughters are found modest whose mothers are immod-

est: few sober who have been brought up by drunkards. Since therefore experience

always taught the similarity between mothers and daughters, hence this proverb

was in the mouth of every one. Proverbs, however, are not always true, but only on

the whole; but God sometimes extends his pity so far that the daughter of a wicked

woman is honorable and well conducted. But this is very rare: hence this proverbial

saying cannot be rejected, --- like mother like daughter. It now follows: thou art the

daughter of thy mother; that is, altogether like her: and this phrase is equally com-

mon among us, ``Thou art thy father's son,'' namely, you are like him in thy sins.

Thus the Prophet means that the nation was like their mother, since it differed in

nothing from the Canaanites and the Hittites. He adds also, sister and their daugh-

ters, as if he would collect the whole family. He says that Samaria is their elder

sister, and Sodom their younger. I know not whether those who think that Samaria

is called older than Jerusalem, through its revolting first from the worship of God,

have sufficient grounds for their interpretation: for as we go on we shall see that

Samaria is compared with Sodom, and since Sodom is the worst, it is very naturally

compared with it. For Jerusalem will afterwards be placed in the highest rank, be-

cause it had surpassed them all in enormity. Samaria therefore is one of the sisters,

and so is Sodom these towns are called daughters, for we know that Sodom was not

the only one destroyed by fire from heaven, since there were five cities. (Genesis

10:19, and Genesis 19:25.) We see, then, why those smaller cities near at hand were

called daughters of Sodom, and as far as Samaria is concerned, it was the head of

the kingdom of Israel: hence all the cities of the ten tribes were called its daughters.

With relation to the father, the Prophet says here more than he had ventured

before. He says, their father was an, Amorite, as if the Jews had sprung from profane

nations, and did not draw their origin from a holy parent; and the Prophet very often

makes this objection, not that they were spurious or descended according to the flesh

from the uncircumcised Gentiles, but because they were unworthy of their father

JOHN CALVIN

Abraham, through being degenerate. In fine, God here signifies that the parents

of the Jews were not only profane nations but utterly reprobate, and those whom

God for very just reasons had ordered to be destroyed, since they had contaminated

the earth with their crimes far too long. He says that the Jews were like a daughter

sprung from most abandoned parents. As to his saying, that the mother as well as

sisters had despised their husbands, this may seem absurd. But we know that in

proverbs, parables, examples, and comparisons, all things ought not to be exacted

with the utmost nicety. When Christ's coming is said to be stealthy, (Matthew 24:43,

44,) if any one here desires to be cunning and inquires how Christ is like a thief, that

will be absurd. And also in this place when it is said, thy mother has abandoned

her husband and her sons, and thy sisters have done the same. God simply means

that both the mother and sisters of Jerusalem were impure and perfidious women;

and cruel also, since they not only had violated the marriage pledge and had thus

broken through all chastity, but were like ferocious beasts against their own sons.

(Luke 12:39, 40; 1 Thessalonians 5:2.) He reproves the crime which we yesterday

exposed, that of the Jews burning their own sons. In fine, he means to compare the

Jews with the Canaanites, the Samaritans, and the Sodomites, in both perfidy and

cruelty. Hence they are first condemned for throwing away all modesty and conjugal

fidelity, and next for forgetting all humanity. It now follows ---

Ezekiel 16:47

47. Yet hast thou not walked after their ways, nor done after their abominations:

but, as if that were a very little thing, thou wast corrupted more than they in all thy

ways.

47. Et non in viis ipsarum ambulasti, et non secundum abominationes earum

fecisti quasi parum 410 et exiguum: et corrupt, es prae illis in cunctis viis tuis.

Now the Prophet, not content with the simile which he had used, says that the

Jews were far worse than either their mothers or sisters. Yet he is not inconsistent, for

God wished by degrees to drag the wicked to trial. If at the very first word he had said

that they were worse than the Sodomites, they would have been less attentive to

this accusation. But when he proposed a thing incredible, namely, that they were the

daughters of the nations of Canaan, and the sisters of Samaria and Sodom, and af-

terwards proceeded further, and pronounced that they surpassed both their mother

and sisters, this, as I have said, would stir up their minds more vehemently. This

difference then contains no inconsistency, but rather tends to magnify their crimes.

You, says he, have not walked according to their ways. He does not here exempt the

Jews from participating in sins as if they were faultless through not imitating the Hit-

tites, or Sodomites, or Israelites: but the word walking ought to be restricted to the

sense of equality, as if he said, you are not equal. But it is a kind of correction when

God says that the Jews were not equal to the Hittites or Sodomites, meaning that

their impiety was more detestable, since they rushed forward to all kinds of wicked-

ness with greater license. We now understand the Prophet's meaning when he says

that; the Jews had not walked in the ways of either Sodom or Samaria or the nations

of Canaan, since they had gone before them, and even with greater ardor of pursuit;

410"A small matter." — Calvin.

EZEKIEL

for if they had simply imitated the three people of whom mention has been made,

they had walked in their ways. But when they were so hurried on in their intem-

perance as to run before them, they did not walk in their ways only through leaving

them behind. And this comparison will sufficiently explain the Prophet's mind, that

the Jews did not follow either the Sodomites, Israelites, or Canaanites, but through

their base and headlong violence left them far behind. And he says, as if it were only

a small matter, that is, as if it were of little moment to thee to be like thy mother

and sisters. But you have been corrupt, says he, before them. He now explains

the case more clearly, since they had not walked in their ways through precipitating

themselves with greater license, as we have already said. It follows ---

Ezekiel 16:48

48. As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her

daughters, as thou hast done, thou and thy daughters.

48. Vivo ego, dicit Dominator Iehovah, si fecerit Sodoma, soror tua ipsa et filiae

ejus quemadmodum fecisti tu, et filiae tuae.

Since what we have lately seen was difficult to be believed, hence God interposes

an oath. Nor is it surprising that shame was so despised and cast far away by the

Jews, since they were inured to it; and we know how they were swollen with pride, for

they always boasted in their adoption and gloried in the name of God. Besides, we

know that at this day, if any one accuses a wicked nation, yet it is not so detestable

as Sodom, and if he uses this phrase, he inflames all against himself, and causes

them to reject his language with indignation. For who will suffer either one city or

nation to be compared with Sodom? As far as concerned the Jews, we have said

that it was intolerable in them to be fastidious and proud. There was also another

reason why they should be indignant at being pronounced worse than the Sodomites:

since God had not chosen them as his peculiar treasure in vain and marked them

with magnificent titles: you shall be a nation of priests unto me, you shall be my

inheritance, and besides, my son --- my first-born Israel. (Exodus 19:6, and Exodus

4:22.) We now see how necessary the interposition by oath was to sanction what

the Prophet had said. God therefore here swears by himself, because we call him

in as a witness and judge when we swear. But he swears by himself or by his life,

because, as the Apostle teaches, he has no greater by whom to swear. (Hebrews

6:13.) Whatever it be, he here prostrates all foolish boasting, by which the Jews

were puffed up when he swears by himself, that they were worse than Sodom and

her daughters. And here also he calls in like manner the smaller cities daughters

of Jerusalem. This was very hard upon the Jews, when the Prophet says and often

repeats, thy sister Sodom. But he wounds their feelings far more bitterly, that Sodom

was just in preference to Jerusalem: this was indeed intolerable, and yet we see that

the Holy Spirit by no means indulges them here. Hence we must not regard what

the reprobate are able to bear, but they must be treated according to their own

disposition, and since they rise fiercely against God, so also are they to be subdued,

and, according to the common proverb, ``a hard wedge must be formed for a hard

knot.'' It now follows ---

Ezekiel 16:49

JOHN CALVIN

49. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and

abundance of idleness was in her and in her daughters, neither did she strengthen

the hand of the poor and needy.

49. Ecce haec fuit iniquitas Sodomae sororis tuae, superbia, satietas panis, et

securitas oti 411 fuit illi et filiabus ejus: et manum egeni et inopis non apprehendit.

Here God begins to show the reason why he extenuated the wickedness of Sodom

in comparison with that of his own people: for if he had spoken generally, without

explaining the counsel of God, his language would have been incredible, and so

would have been ineffectual. But now God shows that he did not pronounce rashly

what we heard before, namely, that the Jews were worse than the Sodomites. How

so? for this was the iniquity of Sodom thy sister, says he, first pride, then fullness

of bread, and luxury in which they were in the habit of indulging, and of drowning

themselves in ease to enjoy a long peace; afterwards, they did not seize the hand

of the poor. Now he adds ---

Ezekiel 16:50

50. And they were haughty, and committed abomination before me: therefore I

took them away as I saw good

50. Et superbe se extulit, et fecit abominationem coram me, et abstuli ipsos

quemadmodum vidi. 412

We must diligently attend to this passage; for God does not here excuse the

wickedness of Sodom; but, abominable as that people was, he says that the Jews

were yet more abandoned. We know why God inflicted his vengeance in a terrible

manner against the Sodomites and their neighbors, for that was a fearful example;

and Judea says that it was a kind of mirror of the wrath of God which awaits all the

impious, (Jude 1:7;) and Scripture often recalls us to that proof of God's judgement:

but we must see how Sodom rushed forward to that degree of licentiousness so as

to be horrified by no enormity. God says that they began by pride, and surely pride

is the mother of all contempt of God and of all cruelty. Let us learn, then, that we

cannot be restrained by the fear of God, unless moderation and humility reign within

us. Pride, we know, has two horns, so to speak; one is, when men forget their own

condition, and claim to themselves not only more than is right, but what God alone

calls his own. This, then, is one horn of pride, when men, trusting in their dignity,

excellence, plenty, and wealth, are intoxicated by false imaginations, so as to think

themselves equal to God. Now, another horn of pride is, when they do not acknowl-

edge their vices, and despise others in comparison with themselves, and please

themselves in enormities, just as if they were free from any future account. Since,

therefore, pride is contained in these two clauses, when men arrogate too much to

themselves, and thus are blind to their own vices, each of these is doubtless con-

demned in the Sodomites, since they first raised themselves by a rash confidence,

and then refused to subject themselves to God, and rebelled against him as if they

could shake off his yoke.

He afterwards adds fullness of bread. But the Prophet seems to condemn in the

411Or, "quiet peace;" others, "abundance of ease." — Calvin. 412That is, "as I pleased." — Calvin.

EZEKIEL

Sodomites what was not blamable in itself: for when God feeds us bountifully, full-

ness is not to be considered a crime; but he takes it here for immoderate gluttony;

for those who have abundance are often luxurious, and nothing is more rare than

self-restraint when materials for luxury are supplied to us. Hence fullness of bread

is here taken for intemperance, since the Sodomites were so addicted to gluttony

and drunkenness, that they gratified their appetites worse than the brutes, who do

retain some moderation, for they are content with their own food: but men's cov-

etousness is altogether insatiable. Let us observe, then, that by fullness of bread we

are to understand that intemperance in which profane men indulge when God sup-

plies them bountifully with the means of living; for they do not consider why they

abound in wine, and corn, and abundance of all things, but they drown themselves

in luxuries with a blind and brutal impulse. Hence such greediness, so inflaming

to the spirits of the Sodomites, is added to pride, that they arrogate to themselves

more than is just. He afterwards adds, and rest; ,{}תולשsheloth: some translate it

abundance, but almost everywhere it means peace; the noun ,{}טקשsheket, which

is added next, means properly rest; so that it will be the peace of rest or ease, and

this seems without blame: for why shall we not be permitted to enjoy ease, if no one

molests or troubles us? nay, it is reckoned among God's blessings: you shall sleep,

and no one shall frighten thee. (Leviticus 26:6.) Since God, therefore, wishes this to

be considered among his blessings, that the faithful should sleep soundly, without

any anxiety or trouble, why is Sodom condemned for thus enjoying ease and peace?

But here its excess is pointed out, not its true use, since the use of peace is to render

our minds tranquil, that we may return thanks to God, and dwell calmly under his

sway. But how do the reprobate act? They grow brutish, so to speak, in their own

peacefulness. Hence sloth is in this passage meant by the peacefulness of ease, and

God means that the Sodomites were intoxicated by their luxuries when they enjoyed

peace. We must put off the remainder.

PRAYER.

Grant, Almighty God, since you have deigned to graft us once into the body of

your only-begotten Son, that we may be mindful of our origin, since from our very

birth we were lost and cursed; and grant that we may be mindful of that grace by

which you have honored us, so that we may worship thee as a father, and preserve

our trust in thee inviolate: and may we be so obedient to thee that thy image may

be renewed in us more and more in all righteousness and holiness, until thy glory

may perfectly shine forth in us in thy heavenly kingdom by the same Jesus Christ

our Lord. --- Amen.

Lecture Forty-Eighth.

We began in the last lecture to treat that passage where God pronounces that the

Jews surpassed in all kinds of wickedness both the Sodomites and the ten tribes of

Israel. When he wished to prove this he said that the iniquity of Sodom was pride,

fullness of bread, and then ease, with sloth and cruelty: afterwards he put another

kind of pride, since the people were intoxicated with confidence, and indulged in

unbridled and brutal license, as he afterwards says. For he adds, that the cities

were overthrown and destroyed since they had perpetrated foul abominations. With

JOHN CALVIN

regard to excess, we said that good living simply is not here condemned when any

one uses the affluence granted to him for God's glory; but luxury and intemperance.

For the rich boast as much as possible, and are not only eager for delicacies, and

stuff themselves to the full, but they triumph and luxuriate in what is sure to destroy

them. The Prophet then blames this in the Sodomites. We said also of quiet and

rest, that it denoted that sloth by which the profane madden themselves; but that is

more clearly expressed shortly by vain-boasting. The Prophet now adds, that they

had not seized the hand of the poor and needy. We must notice this, since pride is

almost always cruel; and truly no one heartily succors his poor brethren who is not

affected by their necessities. But those who are intoxicated by false confidence, and

claim everything for themselves, despise their brethren, and thus carelessly permit

them to be utterly oppressed by poverty and want. The Prophet here pronounces

nothing concerning Sodom but what we too often perceive by daily experience. He

now adds ---

Ezekiel 16:50

50. And they were haughty, and committed abomination before me: therefore I

took them away as I saw good.

50. Et extulit se, 413 et fecerunt abominationem coram facie mea, et abstuli eas

quemadmodum volui. 414

Here God shows that Sodom had not at first fallen into those foul and gross crimes

which were the cause of its final destruction. We must diligently mark this: for when

Satan begins to entice us, we think that we shall be free to retract our steps whenever

we please; but we are ensnared, some in one way and some in another. But when

we are entangled by Satan's deceits, it is not in our power to escape from them;

nay, we feel that we are involved in a complete labyrinth. Since, then, men proceed

gradually in provoking God's wrath, we must observe this passage, in which God

informs us that the Sodomites were not given up at once to enormous lust, but they

began with smaller sins, and then became luxurious through their abundance, and

were stupefied by ease and quiet; meanwhile they despised the poor and needy,

and did not stretch forth their hands to them. For to seize the hand means the same

as to stretch forth the hand, when we set up again those who have fallen, or prop

up those who are slipping. Hence God shows that the Sodomites were afterwards so

corrupted by luxuries, that he at length adds, that they raised themselves up, that

is, that they purposely, and of their own accord, exempted themselves from all fear

of punishment: for this is the meaning of the word raised up; that is, they buoyed

themselves up, since they promised themselves freedom from punishment; and in

that fallacious hope they dared to perpetrate abomination before my face. Hence

we must always fear lest Satan should entangle us by His enticements, and at length

so fascinate and stupefy our senses that we can no longer distinguish between good

and evil, as the Sodomites exceeded the brutes in their abominations, which were

the cause of their ruin.

When God announces that he removed those cities as he pleased, he wishes

413"And they raised themselves up," for he comprehends the daughters of Sodom, that is, the neighboring cities. — Calvin.

414That is, "as I pleased and desired." — Calvin. He repeats Ezekiel 16:50.

EZEKIEL

to inspire the Jews with terror, lest they should suppose that they would profit by

turning their backs; because, whether they wished it or not, he would at length drag

them before his tribunal. God, therefore, here passes the final sentence, that the

Jews may feel that they must render an account to him. Now, if any one should ask

whether these crimes which Ezekiel relates are worse than those of the Jews, the

answer is at hand, that the Sodomites were not under the law; and hence it is no

wonder if they wandered and stumbled in darkness: but when the right course of

life was pointed out to the Jews, they professedly sought their own destruction, they

knowingly and willfully rejected God's yoke, and haughtily despised all the prophets

who daily desired to recall them into the path of duty. Other circumstances are also to

be noticed, that the Jews not only abused the goods which God plentifully bestowed

upon them, but, as we have seen, squandered them upon adulterous worship, and

then they fetched from thence all kinds of superstition, and became worse than the

beasts, as we have seen elsewhere. While we know that the imitation of the people

of Sodom was very common in Judea, when they were tainted with many corruption's

through forgetfulness of the law. If, therefore, we weigh these points together, it will

not be surprising that God pronounces the Jews to have sinned more grievously that

the Sodomites. It now follows ---

Ezekiel 16:51

51. Neither hath Samaria committed half of thy sins; but thou hast multiplied

thine abominations more than they, and hast justified thy sisters in all thine abomi-

nations which thou hast done.

51. Et Samaria secundum dimidium scelerum tuorum non scelerate egit: et mul-

tiplicasti abominationes tuas prae illis, et justificasti sorores tuas in omnibus abomi-

nationibus tuis quas patrasti.

God now pronounces the same thing concerning Samaria, whom he had formerly

called the younger sister. By Samaria, as we said, he means the Israelites, because

that city was the head of the Kingdom of Israel: the ten tribes had been already

driven into exile; and he says they were not half so wicked when compared with the

Jews. This, at the first glance, may seem absurd; for we know that God's worship

was continued at Jerusalem when the Israelites rejected the law, and basely and

openly turned aside to idolatry. Since, therefore, some sound piety flourished at

Jerusalem when the Israelites wickedly revolted from God's law, what can it mean

by the Jews being censured as worse than they were? We must always come to the

fountain which I have pointed out; for ingratitude has great influence in exaggerating

men's crimes. But another reason must also be remarked. The Jews had seen how

severely God had avenged the superstitions of the kingdom of Israel: they were so

far from repenting that they rather courted their alliance, as if for the very purpose

of provoking God afresh. If we reflect upon these two points, the question will be

solved as far as relates to the present passage. God says what is incredible to us,

that the Jews were worse than the Israelites: but he asserts this, because ingratitude

had rendered them less excusable; for God had retained them under his own charge

when that wretched dispersion happened, and the ten tribes were all but absorbed.

God's candle was always shinning at Jerusalem, as it is said. (Exodus 27:20.) When,

JOHN CALVIN

therefore, God had preserved for himself that small band as the very flower of the

people, safe and sound, the revolt of this people was far more criminal than that of

the ten tribes: for these tribes were drawn away from the worship of God by little

and little, as is well known. For Jeroboam always set before himself one definite

object --- the worship of God as the liberator of the people, (1 Kings 12:) for the

Israelites did not look on themselves as apostates, although they had degenerated

from their fathers. But the Jews addicted themselves to gross superstitions, of which

the Israelites at first were ashamed; and then they were warned by many penalties

not to imitate their kinsmen: still, as we saw before, the temple was defiled by

many pollution's; for Ezekiel, in the eighth chapter, says that he saw there many

defilement's. Since then the Jews profited so badly, though God set his vengeance

before their eyes, it is not surprising that they are said to have sinned grievously.

In conclusion, he adds, thou hast multiplied your abominations beyond them; and

you have justified thy sisters in all the abominations which you have perpetrated.

Here the word ``justified'' is to be received at first comparatively: it does not signify

that the fault of others is extenuated by the wickedness of the Jews; but if the people

wished to offer excuses, they might easily be convinced that both Sodom and the

kingdom of Israel were just in comparison with the Jews. To justify is usually received

for to absolve; and we must observe this when we treat of justification, since the

papists always seize upon the quality, as if to be justified was in reality to be just.

Hence they are unable to comprehend a doctrine sufficiently familiar to Scripture,

and plain enough --- that we are justified by faith: for they examine man, that they

may find justice there, and do not ascend any higher: but to be justified by faith

signifies nothing but to be absolved, though we are not just in ourselves; hence a

justification by faith without us must be sought for, and hence we gather that it is

not a quality. Hence Jerusalem justified her sisters, although Sodom and Samaria

were found worse than herself. It follows ---

Ezekiel 16:52

52. Thou also, which hast judged thy sisters, bear thine own shame for thy sins

that thou hast committed more abominable than they: they are more righteous than

thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified

thy sisters.

52. Etiam tu porta probrum tuum quae judicasti sororem tuam in sceleribus tuis

quibus impie egisti 415 prae illis: justificatae sunt prae te. Atque etiam tu 416 pude-

fias, et porta probrum tuum, quod justificaveris sorores tuas.

Here at length God announces that he would punish the Jews according to their

deserts. Hitherto he has recounted their crimes, as judges are accustomed, when

they condemn criminals, to state the reasons which induce them to pass sentence:

thus God shortly shows how wicked the Jews were. He now adds, that he would

avenge them according to the magnitude of their crimes. For they would easily have

swallowed all reproaches if the fear of punishment had not been infused into them.

This second head, then, was necessary, lest they should Judea off with impunity,

415Or, "thou was abominable." — Calvin. 416"Even thou." — Calvin.

EZEKIEL

since they had surpassed both Sodom and Samaria. Do thou also bear thy disgrace

who has judged thy sisters. Here Ezekiel seems to be at variance with himself, for he

said just now and will repeat again shortly, that Jerusalem had justified her sisters;

and this is contrary to judging. But he says that Samaria was condemned by the Jews;

and the solution of this discrepancy is easy: for the Jews justified both the Israelites

and the Sodomites, not by absolving them in any sentence passed on them, but

because they were worthy of double condemnation; as Christ says, In the last day it

shall be more tolerable for Sodom and Gomorrah than for the Jews. (Matthew 11:24.)

But what is here said of condemnation has another meaning --- that the Jews insulted

over their brethren when they saw their kingdom destroyed, and the Israelites driven

away from their land. Since they spoke so proudly of the slaughter of the ten tribes,

as if innocent themselves, the Prophet here reproves them as if they judged them.

And this is too common with all hypocrites, to inveigh hardly against all others, and

to grow hot against them, as if in this way they covered their own crimes. And Paul

reproves this vice in them, since they were supercilious censors of others, and at

the same time committed every sin. Thinkest you, O man, says he, when you judge

others, that God will not condemn thee; for who art you, O mortal man? Do you claim

the office of a judge? (Romans 2:1-3.) Meanwhile will God be deprived of his rights,

so as not to call thee to account for thy sins? Now, therefore, we understand the

Prophet's intention: for he exaggerates the crimes of the Jews when he pronounces

sentence from on high against the ten tribes. Truly God blotted out this kingdom

deservedly: for they were apostates; they had revolted from the family of David,

and had violated that sacred unity by which God had bound to himself the whole

family of Abraham. They had indeed just cause for speaking thus in condemning the

Israelites; but when they were worse than them, what arrogance it was to harass

their brethren, and to be blind to their own vices, nay, to grow utterly callous to

them!

Thou, therefore, have judged thy sister, that is, you have taken God's office upon

thee, and yet you were worse than thy sister. Some explain it otherwise, that the

Jews judged the ten tribes as long as they remained in a moderate degree worshipers

of God: but they do not attend to the context. There is no doubt that the Prophet

here rebukes the pride with which the Jews were puffed up, while they judged others

severely and themselves leniently. They were justified in comparison with thee, says

he: you, therefore, he repeats, blush and bear thy disgrace. This repetition is not

superfluous, although in the former words there was nothing obscure, for it was

difficult to persuade the Jews that they should suffer punishment, since God had

borne with them so long. God's goodness, then, which invited them to repentance,

had rather hardened them, and had occasioned so much torpor that they thought

themselves free from all danger. Hence this is the reason why the Prophet confirms

his former teaching concerning the nearness of God's vengeance against them. He

says, when you have justified them. He here repeats the cause, and does so to

restrain all pretenses by which the Jews could in any way protect themselves. For

by one word he shows that they must perish, since they had justified those who had

been treated so strictly. For it is by no means likely, that God should cease from his

JOHN CALVIN

office of judge in one direction, since he had been so severe against the Sodomites,

who were in some way excusable for their errors. This then is the reason why the

Prophet affirms again that Sodom and Samaria were justified by the Jews. It follows

---

Ezekiel 16:53

53. When I shall bring again their captivity, the captivity of Sodom and her daugh-

ters, and the captivity of Samaria and her daughters, then will I bring again the

captivity of thy captives in the midst of them:

53. Et convertam captivitatem earum, captivitatem Sodomae et filiarum ejus,

et c.aptivitatem Samartiae et filiarum ejus, et captivitatem captivitatum tuarum in

medio ipsarum.

He here confirms again what we lately saw, that the Jews were doomed and de-

voted to final destruction, nor was it possible for them to escape any more than for

Sodom to rise again and Samaria to be restored to her original dignity. The Jews

foolishly corrupt this passage, since they think that restoration is promised to Is-

rael and Sodom. But by Sodomites they mean the Moabites and Ammonites, the

descendants of Lot who dwell at Sodom: but a child may see that this is trifling.

There is no doubt that the Prophet here deprives the Jews of all hope of safety by

reasoning upon an impossibility: as if he had said, you shall be safe when Sodom

and Samaria are. We now understand the Prophet's meaning. But the inquiry arises

--- how can he pronounce none of the Israelites safe, when their return home is so

often promised? But we must bear in mind, what we saw elsewhere, and what it

is often necessary to repeat, since many passages in the prophets would otherwise

give rise to scruples. Therefore we have sometimes said, that the prophets speak

of the people in two ways; for they sometimes regard the whole body of the nation

promiscuously: but the Israelites were already alienated from God; afterwards the

Jews also cut themselves off from him. Since therefore each people, considering

them in a body and in the mass, to speak roughly, was outcast, it is not surprising if

the prophets use this language --- that no hope of mercy remained --- since they had

excluded themselves from God's mercy. But afterwards they change their discourse

to the remnant: for God always preserves a hidden seed, that the Church should

not be utterly extinguished: for there must always be a Church in the world, but

sometimes it is preserved miserably as it were in a sepulcher, since it is nowhere

apparent. God, therefore, when he denounces final vengeance on the Jews, regards

the body of the people, but then he promises that there shall be a small seed which

he wishes to remain safe. Hence it is said in Isaiah, (Isaiah 8:16,) seal my law, bind

up my testimony among my disciples; that is, address my disciples as if you were

reading in a hidden corner any writing which you did not wish to be made public. Do

you therefore collect my disciples together, that you may deliver to them my law and

my testimony like a sealed letter. But now God cites to his tribunal those degenerate

Jews who had nothing in common with Abraham, since they had made void and ut-

terly abolished his covenant: Now, therefore, we see how the Jews perished together

with Sodom and Samaria, and were never restored, that is, as far as relates to that.

filth and dregs which were utterly unworthy of the honor of which they boasted. I will

EZEKIEL

restore, therefore, their captivities; namely, the captivity of Sodom and of its cities,

and the captivity of Samaria and its cities, and the captivity of thy captivities, that

is, and the captivity of all thy land; I will restore you, says he, altogether; but he

speaks ironically, and, as I have said, he shows that God's taking pity upon the Jews

was impossible. It follows ---

Ezekiel 16:54

54. That thou mayest bear thine own shame, and mayest be confounded in all

that thou hast done, in that thou art a comfort unto them.

54. Ut portes probrum tuum, et pudefias ab omnibus quae fecisti, consolando

ipsas.

Hence we gather from the last verse, that God gave the Jews no hope of safety, but

rather confirms their utter destruction, so that no future safety was to be hoped for.

For he says, that you may bear thy reproach and become ashamed, namely, because

they had sinned grievously, as I have said before, and had not repented of their

wickedness. He adds, in consoling them. He speaks after the ordinary manner of

men, since the miserable feel some consolation in seeing themselves perish among

a great multitude. This then is the consolation of which the Prophet speaks, not that

the sorrow of Sodom and Samaria was mitigated when they saw the Jews joined to

themselves, but, as I have said, God adopts the common language of men. It follows

---

Ezekiel 16:55

55. When thy sisters, Sodom and her daughters, shall return to their former es-

tate, and Samaria and her daughters shall return to their former estate, then thou

and thy daughters shall return to your former estate.

55. Et sorores tuae Sodoma, et filiae ejus revertentur ad pristina sua, 417 et

Samaria et filiae, ejus revertentur ad antiquitatem suam, 418 et tu et filiae tuae

revertimini ad pristinum statum.

A clearer explanation of the former doctrine now follows, that the Jews, should

thus feel God merciful when his mercy reached Samaria and Sodom; but that never

could be done, and hence the Jews were reduced to despair; for, as I have said, the

Prophet argues from what is impossible and almost absurd. Just as Virgil writes ---

``The inhabitants of seas and skies shall change,

And fish on shore, and stags in air shall range:''

Virgil, Dryden's, Eclogue 1. V. 60 ---

which can never take place: so that it implies the complete denial of what might

seem doubtful. This way of speaking is proverbial, when Ezekiel says that the

Sodomites and Israelites should return to their ancient state or their former dignity;

and that could never be hoped for, as I have said: hence it follows, that the Jews

could not be safe when God draws them into the same punishment. Besides, the

Prophet speaks as if the city should be cut off and temple overthrown, since the

Jews had often been threatened with this, and he had shown them the wrath of

God present before their eyes. But, although they had always hoped well, yet he

417"To their ancient state." — Calvin. 418That is, "to their former state." — Calvin.

JOHN CALVIN

despises their pride by which they were blinded, and utters his prophecies openly

as if God had executed whatever he had threatened. For this reason he says, the

captivity of thy captivities shall be in the midst of them. But they might object, that

they enjoyed their country, that they still cultivated their fields, and had sufficient

food for their support although besieged by their enemies. But the Prophet looked

down upon it all, because before God the city was as it were taken and all were

exiles, since God had not threatened them in vain. Weakness here compels me to

break off.

PRAYER

Grant, Almighty God, since in your inestimable mercy you have deigned to sep-

arate us from the profane nations, and to adopt us into thy family, that we may so

conduct ourselves that you may not treat us as strangers: but while you acknowl-

edge us as thy sons, may thy Spirit govern us until the end, so that thy name may

be glorified in us, and at length we may be made partakers of that glory which has

been acquired for us through Jesus Christ our Lord. --- Amen.

Lecture Forty-Ninth.

Ezekiel 16:56-57

56. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,

56. Et non fuit Sodoma soror tua in sermonem in ore tuo in die superbiarum

tuarum, 419

57. Before thy wickedness was discovered, as at the time of thy reproach of the

daughters of Syria, and all that are round about her, the daughters of the Philistines,

which despise thee round about.

57. Priusquam detegeretur malitia tua secundum tempus probri filiarum Syriae,

et omnium quae in circuitu ejus sunt filiarum Philistim, quae spreverunt 420 te a

circuitu.

God here blames the Jews because they did not attend to that remarkable judg-

ment which he had executed against the Sodomites: for they had always before

their eyes what ought to retain them in the fear of God; for that was a formidable

spectacle, as it is this day. They knew that region to have been like the paradise of

God, as it is called by Moses. (Genesis 13:10.) Since, then, the fertility and pleas-

antness of the place was so great, to see there the lake of sulphur and bitumen was

sufficient material for instructing them, unless they had been utterly sluggish. But

the Prophet says, that there was no mention of Sodom while the Jews lived happily;

and we know that it was a great crime not to consider God's judgments, as we read in

Isaiah. (Isaiah 5:12.) Among other things he says, that the Jews and Israelites were

so corrupt that they did not regard God's works: hence as it is a useful exercise to

consider God's judgments, yea, this is the chief prudence of the faithful; so, on the

other hand, those who shut their eyes to the manifest judgments of God are like the

brutes. And yet this is a very common fault, especially when the circumstance here

expressed is added, that profane men do not attend to God's operations through

being intoxicated by prosperity; for in this passage we have two ways of explaining

419Or, "loftiness." — Calvin. 420Or, "have seized." — Calvin.

EZEKIEL

the word {,}גאוניךgaonik, which the Prophet uses for pride or loftiness. Sometimes

the word {,}גאוןgaon, is taken in a bad sense, as well as for sublimity or any high

degree of honor. Besides, the Prophet's meaning is clear, while things proceeded

according to the Jews desires they were not anxious about rendering an account be-

fore God; nay, they passed by with their eyes shut that memorable example which

God designed for them in Sodom and the neighboring cities. Therefore we should

learn from this passage, when God indulges us, and treats us softly and delicately,

that we must always recall his judgments to mind, that we may be restrained from all

licentiousness, lest prosperity should incite us to self-indulgence; for such remem-

brance is most needful. For we know that nothing is more dangerous than to exult

like ferocious horses when God feeds us in abundance. Hence the remedy must

be taken in time that we may receive instruction from the examples of punishment

which we read in Scripture, or in other histories, or such as we witness with our own

eyes. He adds, before thy wickedness was discovered. Here Ezekiel says that their

wickedness was discovered, when it appeared that God was hostile to their sins; be-

cause even then, when their sins could be pointed out with the finger as notorious

throughout Jerusalem, yet the people gloried in them; just as if an immodest woman,

who is the town's talk, is saluted honorably by all because she has many admirers to

worship and adore her, and so sets herself above every chase matron: but if they all

reject her, and she is reduced to want, and to foul and disgraceful ulcers, then all her

enormities are made evident. This is the effect of which the Prophet speaks: before,

says he, thy enormities were discovered. How so? God, indeed, constantly pro-

claimed them 'by his prophets, and the wickedness of the people was open enough;

but then they also remained as if buried: for they proudly rejected all the prophetic

warnings, and were even restive against God himself: thus they lay hid under their

own hiding-places. But when they became a laughingstock they were spoiled by

their neighbors, and suffered the extremity of reproach, and then it was apparent

that God had rejected them; for their crimes were detected by punishments, since

neither reproofs nor threats profited them in any way.

Besides, interpreters explain this of the slaughter which the Jews suffered in the

time of Ahaz. (2 Kings 16.) For then the King of Syria laid waste almost the whole

region, and the citizens of Jerusalem were grievously fined. The Philistines took

advantage of this occasion and made an irruption: they think, therefore, that the

time is pointed out when the King of Syria made war upon the Israelites, and violently

assaulted Judea. But I know not whether the Prophet looks to the future, as I said

yesterday; for he speaks of punishment at hand, just as if God was fulfilling what

he had already determined. I am inclined to think that the beginning and the end

ought to be united. Hence God begins to disclose the wickedness of the people from

the time when the burning consumed their neighbors till it reached themselves; for

the slaughter of the tribes of Israel brought upon them many losses, as we know

well enough. But God seems to embrace their ultimate destruction, which was now

at hand. Hence he says, that they had been, and would be, a laughingstock to the

daughters of Syria, and the nations all around, and also to the daughters of the

Philistines. But because they were spoiled by the Philistines, who took their cities,

JOHN CALVIN

as the sacred narrative informs us, it is very suitable thus to explain the word {,}שאט

shat, to despise, in this passage. But because it signifies to despise, and the Prophet

spoke of reproach, he may repeat the same thing of the Philistines which he had a

little before said of the Syrians. It follows ---

Ezekiel 16:58

58. Thou hast borne thy lewdness and thine abominations, saith the LORD.

58. Pravas cogitationes tuas, 421 et abominationes tuas, tu portasti ea, dicit Ieho-

vah.

Here God repeats what we saw before, that the Jews were deprived of all excuse.

We know how bold they were in their expostulations, and how they always cried out

when God treated them severely. Because, therefore, complaints were always flying

about from this proud people, here, as before, God pronounces that they deserved

their sufferings: you bear, says he, not any immoderate rigor of which you falsely ac-

cuse me, but your abominations and crimes. {,}זמהzemeh, signifies simply purpose,

but also abomination, so that it is better to translate it wickedness or baseness. Now,

therefore, we understand the Prophet's intention, that the Jews, indeed, suffered the

just reward of their wickedness; and the penalties which awaited them could not be

imputed to God as too severe, since, if they weighed their enormities, they would

be found heavier than God's treatment of them. Besides, this verse also embraces

the final destruction of the city and temple; although God at the same time adds the

punishment by which he wished to recall them into the way of life. It follows ---

Ezekiel 16:59

59. For thus saith the Lord GOD; I will even deal with thee as thou hast done,

which hast despised the oath in breaking the covenant.

59. Quia sic dicit Dominator Iehovah, et faciam tibi quemadmodum fecisti, quae 422 sprevisti jusjurandum ad dissipandum 423 foedus.

Here, also, God meets the false objection by which the Jews might strive with

him; for whatever they were, yet God had entered into covenant with them. They

might, therefore, fly to this refuge, that God had bound himself in covenant with

them, since he had adopted Abraham with his seed. Although they had provoked

God's anger a thousand times, yet this exception remained, that God ought to stand

to his agreement, and not to look at what they had deserved by their ingratitude, but

rather to be consistent with his promises. Now, therefore, he returns to this cavil, and

says that he is free to break the covenant since they have done so first. I will do, says

he, to thee as thou has done. We see, therefore, that the calumny is here repelled by

which the Jews could obliquely defame God, as they were accustomed to do, as if he

had rendered his covenant void. He says, then, that in agreement it is customary for

a person, when deceived, no longer to be necessarily bound to a perfidious breaker

of agreements; for covenanting requires mutual faith: but the Jews had violated their

agreement, and reduced it to nothing. Hence, through their perfidy and wickedness,

God had acquired the liberty of rejecting them, and of no longer reckoning them

421Or, "your enormities." — Calvin. 422Or, "because." — Calvin. 423Or, "that you should render vain" — Calvin.

EZEKIEL

among his people. Hence, as in the last verse, he said that the Jews paid a just

penalty; so now, he adds specially, that he could not be condemned for bad faith in

departing from his agreement, because he had to deal with traitors and covenant-

breakers who had rendered void their agreement: for there is no covenant when

either party declines it. I will do, therefore, to thee as you has done, namely, because

you have despised an oath, so as to render the covenant void Here God enlarges

upon the crime of revolt, because the Jews had not only dissipated the covenant, but

had despised an oath. {,}אלהaleh, signifies both an oath and a curse; (Deuteronomy

27;) hence some think that the Prophet here looks to the curses by which the law was

sanctioned, which I willingly adopt. But we must remark what I have already said,

that their criminality is increased, because the Jews had not only acted falsely, but

had also set at naught that solemn oath by which they had bound themselves. For as

God promised that he would be their God, so Moses stipulated in his name that the

people should remain obedient to him, and they all answered, Amen; (Leviticus 26.)

A punishment was announced, and such as ought to have terrified them. For the

Jews then to neglect this covenant as a mere trifle, was the act of brutal stupidity.

Whence we see that their crime was doubled, when the Prophet accuses them of

not only being truce-breakers, but also of wantonly deriding God, and of treating

their own solemn oath, by which they had bound themselves, as a childish action. It

follows ---

Ezekiel 16:60

60. Nevertheless I will remember my covenant with thee in the days of thy youth,

and I will establish unto thee an everlasting covenant.

60. Et memor ero 424 foederis mei tecum diebus adolescentiae tuae: et stabiliam

tibi foedus perpetuum.

Because God here promises that he would be propitious to the Jews, some trans-

late the former verse as if it had been said, ``Shall I do with thee as you have done?''

or, I would do as you have done, unless I had been mindful; but that is too forced in

my opinion. I have no doubt that the Prophet restrains himself, so to speak, and di-

rects his discourse peculiarly to the elect, of whom we spoke yesterday. Hitherto he

had regarded the whole body of the people which was abandoned, and hence he put

before them nothing but despair. But he now turns himself to the election of grace, of

which Paul speaks, (Romans 11:5;) and for this reason promises them that God would

be mindful of his covenant, though he would not restore the whole people promiscu-

ously. For the body on the whole must perish; a small band only was reserved. We

know, therefore, that this promise was not common to all the sons of Abraham who

were his offspring according to the flesh, but it was peculiar to the elect alone. God

therefore pronounces, that he would be mindful of his covenant which he had made

with that people in their youth, by which words he signifies, that his pity should not

go forth except from the covenant. For God always recalls the faithful, as it were, to

the fountain, lest they should claim anything as their right, or imagine this or that to

be the cause of God's being reconciled to them. He shows, therefore, that this pity

424Or, "I shall yet be, mindful," for the copula ought to be resolved into the adversative particle. — Calvin.

JOHN CALVIN

has no other foundation than the covenant; and this is the reason why he says, that

he would be mindful of his covenant. He now adds, and I will establish a perpetual

covenant with thee. Here God promises, without obscurity, a better and more ex-

cellent covenant than that ancient one already abolished through the people's fault.

This passage, then, cannot be understood except of the new covenant which God

has established by the hand of Christ. But these two clauses are so mutually united

that they ought to be carefully weighed, namely, that God here gives the hope of a

new covenant, and yet teaches us that it originates in the old one already abolished

through the people's fault. Thus we see that the New Testament flows from that

covenant which God made with Abraham, and afterwards sanctioned by the hand of

Moses. That which is promulgated for us in the Gospel is called the; New Covenant,

not because it had no beginning previously, but because it was renewed, and better

conditions added; for we know that the Law was abrogated by the New Covenant.

Whether it be so or not, the excellence of the New Testament is not injured, because

it has its source and occasion in the Old Covenant, and is founded on it. It follows ---

Ezekiel 16:61

61. Then thou shalt remember thy ways, and be ashamed, when thou shalt re-

ceive thy sisters, thine elder and thy younger: and I will give them unto thee for

daughters, but not by thy covenant.

61. Et recordaberis viarum tuarum, et pudefies cum tu assumes sorores tuas

majores prae te, et cum minoribus prae te: et dabo ipsas tibi in filias: et non a

foedere tuo.

As God, then, shows that he would not be merciful to the Jews for any other reason

than through being mindful of his covenant, so now, in return, he informs us what

he requires from them, namely, that they should begin to acknowledge how basely

they had abjured their pledged fidelity --- how unworthily they had despised his law

--- how impiously obstinate they had been against all his prophets in deriding their

threats, and in being stupid under manifest penalties. But this passage is worthy of

notice, since we gather that none are capable of obtaining God's mercy except those

who are dissatisfied with themselves, and, being ashamed and confounded, betake

themselves to his mercy. In fine, we see that God's grace does not profit the obstinate

at all: it is offered to all in common; but none receive it except those who condemn

themselves, and bear in mind their crimes, so that they are forgotten before God.

If, therefore, we wish our sins to be buried before God, we must remember them

ourselves; if we wish our iniquities to be blotted out before God and the angels, we

must disgrace ourselves; that is, we must blush and be ashamed of our baseness

whenever we transgress and provoke God's wrath. Hence we here see that the whole

contents of the Gospel are shortly summed up; for the Gospel contains nothing else

but repentance and faith, as is well known. Concerning faith, Ezekiel has proclaimed

that God, mindful of his covenant, will become reconciled to the lost; but he now

adds an exhortation that they should acknowledge their faults: but we know that the

shame of which the Prophet speaks is the fruit or part of repentance, as is evident

from Paul's description of penitence in the seventh chapter of his second epistle

to the Corinthians, (2 Corinthians 7:9-11.) But we shall have yet to speak on this

EZEKIEL

subject, so that I now hasten forwards, because what I have hitherto taught cannot

be understood until we come to the end of the verse. He says, when you shall receive

thy sisters, as well the elder as the younger; for he does not speak here of Sodom

and Samaria alone,, but of all nations; for all the nations may properly be called

sisters, for all the world was corrupt. Since, therefore, they were all alike in vices,

their union was like that of relationship. For this reason he says, that when the Jews

shall return to favor, they shall then have a great multitude with them, who shall

receive their own sisters; that is, shall collect from all sides an immense multitude,

so that all shall be assembled in obedience to God, and shall be partakers of the

same covenant. If any one object that this has never been fulfilled, the answer is

at hand, that the prophets speak of the calling of the Gentiles in two ways. They

sometimes proclaim it so as to declare that the Jews and Israelites are the leaders of

all the others, so as to confer upon them the favor and patronage of God. In that day

seven men shall lay hold of the skirt of a single Jew, and shall say, Lead us to your

God, (Zechariah 8:23;) and this was the legitimate order, that the Jews, as first-born,

should join others in alliance to themselves, and thus unite all into one body and one

Church: but because the Jews were cut off through their ingratitude, the prophets

make mention of another calling, that the Gentiles should succeed in the place of the

ungrateful people, as Paul says that the natural branches were cut off, and that we

were grafted in who belonged to the unfruitful tree. (Romans 11:16-19.) The Prophet

adds this former reason, that the Jews should receive their sisters, both elder and

younger, since they should collect God's Church from all nations; and this has been

partly fulfilled. For whence came the Gospel except from this fountain? as it had

been foretold, A law shall go out from Zion, and God's word from Jerusalem. (Isaiah

2:3; Micah 4:2.) Again, in the 110th Psalm, (Psalm 110:1,) Thy scepter shall go forth

from Zion; that is, the kingdom of Christ shall be propagated throughout the whole

world: because, therefore, salvation flowed from the Jews, and the Gospel emanated

from thence, what is here promised was partly fulfilled, namely, that other people

were received by the Jews.

He now subjoins, I will give them to thee for daughters: for if the Jews had not, by

their ingratitude, rejected the honor of which God had reckoned them worthy, they

had always been the first-born in the Church. Then the Gentiles would have been,

as it were, under a mother, since they were ``the primitive Church`` (according to

the language of the day,) and thus they would have obtained the degree of mother

among all nations. Therefore God here deservedly pronounces that he would give

them, all nations for daughters, to be added to the Jews, when the Gentiles were

grafted into the same body of the Church by faith in the Gospel. But he adds, not

from thy covenant. Some refer this to ceremonies, since, when the Gentiles were

adopted, they still remained free from the ceremonies of the law; but that is cold.

Others compare this passage with Jeremiah: I will establish a new covenant with you,

not such as I established with your fathers, which they rendered vain; but this is the

covenant which I will make with you, etc. (Jeremiah 31:31-33.) Since, then, it is

here said, the covenant shall not be according to the covenant of the people, this is

said with truth, because it will be a New Testament. But such expounders are partly

JOHN CALVIN

right, but not wholly so; for a contrast must be understood between the people's

covenant and God's. He had said just before, I will be mindful of my covenant: he

now says, not of thine. Hence he reconciles what seemed opposites, namely, that

he would be mindful of his own agreement, and yet it had been dissipated, broken,

and abolished. He shows that it was fixed on his own side, as they say, but vain on

the people's side. I will be reconciled, then, but not through thy covenant; for there

was now no covenant, as Hosea says --- Not my people, not beloved. (Hosea 1:9.)

All the progeny of Abraham were not God's people, nor all their daughters beloved:

but although the covenant was vain through the people's perfidy, yet God overcame

their malice, and so he again erected his own covenant towards them. And when he

says, I will establish a covenant, we may explain it, I will set it up again, or restore

it afresh: for we said that the New Testament was so distinguished from the Old,

that it was founded upon it. For what is proposed to us in Christ, unless what God

had promised in the law? and therefore Christ is called the end of the law, and

elsewhere its spirit: for if the law be separated from Christ, it is like a dead letter:

Christ alone gives it life. Since, therefore, God at this day exhibits to us nothing in his

only-begotten Son but what he had formerly promised in the law, it follows that his

covenant is set up again, and so perpetually established; and yet this is not man's

part. Wherefore? For men had so revolted from the faith, that God was free; nay, the

covenant itself had no force, and lost its effect through their perfidy: for it is easy to

collect the points in which the New and Old Testaments are alike, and those, in which

they differ. They have this similarity, that God to this day confirms to us what he had

formerly promised to Abraham, and in no other sense could Abraham be called the

Father of the Faithful.

Since, therefore, Abraham is at this time the father of all the faithful, it, follows that

our safety is not to be thought otherwise than in that covenant which God established

with Abraham; but afterwards the same covenant was ratified by the hand of Moses.

A difference must now be briefly remarked from a passage in Jeremiah, (Jeremiah

31:32,) namely, because the ancient covenant was abolished through the fault of

man, there was reed of a better remedy, which is there shown to be twofold, namely,

that God should bury men's sins, and inscribe his law on their hearts: that also was

done in Abraham's time. Abraham believed in God: faith was always the gift of the

Holy Spirit; therefore God inscribed his covenant in Abraham's heart. (Genesis 15:6;

Romans 4:3; Ephesians 2:8.) He inscribed his law on the heart of Moses and on the

rest of the faithful. This is true: but at first that inner grace was more obscure under

the law, and then it was an additional benefit. It could not therefore be ascribed to

the law that God regenerated his own elect, because the spirit of regeneration was

from Christ, and therefore from the Gospel and the new covenant. But yet we must

remember what I have said, that the faithful under the ancient covenant were gifted

and endowed with a spirit of regeneration. As far as relates to the remission of sins,

it was still more obscure: for cattle were sacrificed, which could not acquire salvation

for miserable men, nor blot out their sins. Therefore, if the law is regarded in itself,

the promise in the new covenant will not be found in it: I will not remember thy

sins: yet to this day God is propitious to us, because he promised to Abraham that

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all nations should be blest in his seed. (Jeremiah 31:34; Genesis 12:3, and Genesis

18:18.) We see then that the difference which Jeremiah points out was really true;

and yet the new covenant so flowed from the old, that it was almost the same in

substance, while distinguished in form.

PRAYER.

Grant, Almighty God, since your only-begotten Son has appeared for us, who

filled up all the measure of thy grace, that we may not be ungrateful in despising so

inestimable a boon; but may we embrace with true and sincere faith what you offer

us, namely, the mercy which we always need, and also the spirit of regeneration;

that we may so devote ourselves to thee through a whole life of obedience, that at

length we may arrive at that glory which at this day: shines upon us as in a mirror,

until its fruition shall appear in heaven, by the same Christ our Lord. --- Amen.

Lecture Fiftieth.

Ezekiel 16:62

62. And I will establish my covenant with thee; and thou shalt know that I am the

LORD.

62. Et stabiliam ego foedus meum tecum, et cognosces quod ego Iehovah.

The Prophet here confirms his former teaching, namely, that although the Jews

rendered God's covenant vain as far as they possibly could, yet it should be firm

and fixed. But we must hold what I have mentioned, that this discourse is specially

limited to the elect, because the safety of the whole people was already desperate.

Hence God shows that the covenant which he had made with Abraham could not

be abolished by the, perfidy of man. And this is what Paul says in the third chapter

of the Epistle to the Romans, (Romans 3:4,) Even if the whole world were liars, yet

God must always remain true. But we see that the covenant of which we are now

teaching was new, and yet had its origin from the old, because we are so reconciled

to God by Christ that we ought to be grafted into the body of the ancient Church,

and be made sons of Abraham, since, as we saw before, he is not called the father

of the faithful in vain. God says, therefore, that his own covenant should be firm

with the people, not with that people which had been already deserted through its

perfidy, but with the true and genuine children of Abraham, who followed their father

in faith and piety, as it is said in the 102d Psalm, (Psalm 102:18,) A people shall be

created to the praise of God. For the Prophet now shows that God's covenant could

not be otherwise constituted afresh unless a new Church were formed, and God

was to create a new world: for this is the meaning of the words, A people when

created shall praise God. The Spirit, therefore, obliquely reproves the Israelites, as

if he had said that the praises of God were abolished among them: but when the

new people shall come forth, then God should be glorified. He adds, and you shall

know that I am Jehovah. This phrase is often repeated, but in a different sense. For

when a prophet threatened the people, he always added this particle, and thus a

contrast must be understood between the people's stupidity and good sense; for all

their prophecies were neglected by the people. God's servants indeed uttered their

voice, and severely blamed the impious and wicked, but without any effect. Since,

therefore, they so wantonly played with reproaches and threats, it was often said to

JOHN CALVIN

them, You shall begin to feel me to be God when I shall cease to speak to you, and

shall instruct you by scourges. But now the Prophet, as we see, preaches concerning

the gratuitous reconciliation of the people with God. Hence they really felt him to be

God, because he stood firm to his promises, although, through the fault of man, his

covenant had fallen to pieces and become invalid. The Prophet here announces that

they should feel God to be unlike themselves, that is, not to change his counsels, or

to vary with the levity and inconstancy of men: as also it is said in Isaiah, My thoughts

are not as your thoughts: as far as the heavens are distant from the earth, so are my

thoughts distant from yours, and my ways from your ways. (Isaiah 55:8,9.) God here

means that the Jews acted wrong in estimating his pity by their own common sense:

for he says that he differed very much from them, since his pity was unfathomable,

and his truth incomprehensible.

Now, therefore, we understand what the Prophet means in this verse. In the first

clause he pronounces, that the covenant which God would make with his new and

elect people should be firm: then he adds, that the Jews should know that they were

dealing with God, because they could not take away what God was then promising.

Now we can understand the reason why God's covenant in Christ was perpetual: be-

cause, as we read in Jeremiah, he inscribed his law on the hearts of the righteous,

and remitted their iniquities. (Jeremiah 31:33.) This, then, was the cause of its per-

petuity. Besides, although the Prophet magnifies God's grace in the second clause,

yet at the same time he recalls the Jews from every perverse imagination which

might entirely shake their confidence. For when they thought themselves plunged

in an abyss, they were ready to collect that there was no further remedy. But if God

wished to preserve them, why did he not send them help in time? But when he suf-

fered them to be led into exile, and to be plunged into the lowest depths, there was

no hope of restoration. For this cause Ezekiel announces that the faithful ought not

to persist in their own thoughts, but rather to raise their minds to heaven, and to

expect what seemed altogether out of place, since they thought to judge according

to the nature of God, and to measure the effects of his promises by the immensity

of his power rather than by their own perceptions.

Ezekiel 16:63

63. That thou mayest remember, and be confounded, and never open thy mouth

any more because of thy shame, when I am pacified toward thee for all that thou

hast done, saith the Lord GOD.

63. Ut recorderis, et pudefias, et non sit tibi amplius apertio oris propter probrum

tuum cum propitius fuero tibi in omnibus quae fecisti, dicit Dominator Iehovah.

Ezekiel again exhorts the faithful to repentance and constant meditation. We have

said that these members cannot be divided, namely, the testimony of grace with the

doctrine of repentance: we have said, also, that this is the substance of the gospel,

that God wishes those to repent whom he reconciles by gratuitous pardon. For he

is appeased by us only when he makes us new creatures in Christ, and regenerates

us by his Spirit; as it is said in Isaiah, God will be propitious to the people who shall

have returned from their iniquity. (Isaiah 59:20.) That promise is restricted to those

who do not indulge and revel in sin, but humble themselves before God, and decide

EZEKIEL

their own salvation to be impossible without their being severe judges to their own

condemnation. Therefore Ezekiel follows up this point when he says that you may

remember and be ashamed. I have said that penitence is not only to be commended

here, but the continual desire for it. And this must be remarked, because it is trou-

blesome to us to be often shaking off our sins; and hence we escape as far as we can

from the perception of them: for we desire our own enjoyment, and every one will-

ingly puts his sins out of sight. Surely if we do look upon them, they first compel us

to be ashamed, and then we are wounded with serious grief; conscience summons

us to God's tribunal: we then acknowledge the formidable vengeance which slays

even the boldest, unless they are upheld by the assurance of pardon. Since, then,

the acknowledgment of sins brings us both shame and sorrow, we endeavor to put it

far away from us by all means. But no other way of access to embracing God's favor

is open to us, except that of repentance of sins. This, then, is the reason why God

insists so much on this point: we do not follow him directly; hence it is not sufficient

to show us what ought to be done, unless God pricks us sharply, and violently draws

us to himself. This passage, then, must be remarked where the Prophet commands

the faithful, after they have obtained pardon, to remember their sins, for hypocrites

are here distinguished from the true sons of God. Hypocrites boast with swelling

words, that they rely on the mercy of God, and speak mightily of the grace of Christ,

but meanwhile they wish the memory of their sins to remain buried. On the other

hand, we cannot be otherwise truly humble before God, unless we judge ourselves,

as I have said. If we desire, therefore, our sins to be blotted out before God, and to

be buried in the depths of the sea, as another Prophet says, (Micah 7:19,) we must

recall them often and constantly to our remembrance: for when they are kept be-

fore our eyes we then flee seriously to God for mercy, and are properly prepared by

humility and fear.

The Prophet adds also, that you may be ashamed: for it is not sufficient simply to

remember, unless we add the shame of which the Prophet speaks. For we see that

many remember their faults and confess their sins, but they do it lightly, and as a

matter of duty; nay, they acknowledge them so as to remain in their integrity, and, as

they say, to preserve their credit. But the recognition here required is accompanied

by shame, as Paul, when addressing the faithful, puts before them their past life

thus:

``What fruit could you gather from that course of life.''

(Romans 6:19-21.)

You blush now in truth when so many crimes are heaped upon you: you were then

blind, and wandered in darkness: but when God shone upon you by the gospel, you

acknowledge your baseness and foulness, from which shame is produced. He now

adds, neither may thou open thy mouth any more. It is not surprising if the Prophet

uses many words in explaining one thing which is not obscure in itself. But I have

already shown why he does so, because we are with the greatest difficulty led on

to that shame which the Prophet mentions. We condemn ourselves indeed verbally

at once; but scarcely one in a hundred can be found so to cast himself down as to

sustain willingly the reproach which he deserves. Since then voluntary submission

JOHN CALVIN

is not found in man, it is necessary that we should be impelled more hardly and

sharply, as the Prophet does here. When he says, there shall be no opening of the

mouth, he means, that no partial confession of sins shall be exacted by which men

bear witness, and acknowledge themselves liable to God's judgment; but a full and

entire confession, so that they may be held convicted on all sides. And this must be

diligently noticed. For we see that the world is always endeavoring to escape God's

sentence by turning away from it; and since it cannot do this completely, it invents

subterfuges, so as to retain some portion of its innocence.

Hence the fiction among the papists of partial justification: hence also their satis-

factions; for they are compelled, whether they wish it or not, to confess themselves

worthy of death: but afterwards they use the exception, that they have merited

something before from God through their good works, and are not altogether worthy

of condemnation: then they descend to compensations, and wish to treat with God,

as if they could appease him by what they call works of supererogation. Whatever be

the sense, men can scarcely be found who sincerely and honestly acknowledge that

there exists in themselves nothing but material for condemnation. We confess, as I

have said, that we are guilty before God, but only for one or two faults. What then

does the Holy Spirit here prescribe? that there should be no opening of the mouth;

as also Paul says, adopting his form of speech from this and similar passages. It

is often said in the Prophets, Let all flesh be silent before God, (Zechariah 2:13;)

but here the Prophet speaks specially of the shame by which God's children lie so

confused, that they are altogether silent. Paul also says, that every mouth may be

shut, and all flesh humbled before God. (Romans 3:19.) He afterwards shows that

Jews as well as Gentiles were involved in the same condemnation, and that there

was no hope of safety left except through God's mercy: he then adds, that God's

justice truly shines forth when our mouth is stopped, that is, when we do not turn

aside and offer any excuses, as hypocrites divide the merit between God and them-

selves. I indeed confess that I have sinned; but why may not my good works come

into the account? why should I be condemned for one fault only? as if those who

violate law do not depart from righteousness. We see, then, that we are properly

humbled when we are silent and do not reproach God, when we do not quibble or

allege first one thing and then another to extenuate or excuse our fault. God indeed

wishes our mouth to be open; as Peter says, that we are called out of darkness into

marvelous light, to show forth his praises who delivered us. (1 Peter 2:9.) For this

purpose, then, God was merciful to us, that we might be heralds of his grace. And

in this sense, also, David says, Lord, open you my lips, and my mouth shall declare

thy praise; that is, by giving me material for a song, as he elsewhere says, He has

put a new song into my mouth. (Psalm 51:15; Psalm 40:3.) God, therefore, opens

the mouths or lips of the faithful whenever he is liberal or beneficent towards them.

But he is here treating of the exceptions of those who would willingly transact busi-

ness with God, as if they were not wholly worthy of condemnation. In fine, Ezekiel

signifies that this is the true fruit of penitence when we do not defend ourselves, but

silently confess ourselves convicted. A passage of Paul's may possibly be objected

as apparently contrary to this of our Prophet, in which he reckons defense among

EZEKIEL

the effects or fruits of penitence, (2 Corinthians 7:11;) but defense is not here used

in our customary sense: for any one who asserts that he has acted rightly, and so

without fault is said to defend himself. But a defense in Paul's sense is nothing else

but a prayer against punishment when a sinner comes forward, and after confessing

his fault, begs of God to pardon it, and, as it were, covers himself with mercy, so that

his condemnation is nowhere apparent. We see, then, that the language of Paul is

not in opposition to that of the Prophet.

He now adds, from thy disgrace, verbally from the face of thy disgrace, when I

shall be propitious to thee. We again see that these things agree well together, that

God buries our sins and we recall them to memory. For we turn aside his judgment

when we willingly accuse and condemn ourselves. For when conscience is asleep,

it nourishes a hidden fire, which at length emerges into a flame and lights up God's

wrath. If, therefore, we desire the fire of God's wrath to be extinguished, there is

no other remedy than to shake off our sins and to set before our eyes the disgrace

which we deserve, and God's mercy induces us to this. For we must remark the

connection, when I shall be propitious to thee, you shall be silent in thy disgrace.

And surely the more any one has tasted of the grace of God, the more ready he is

to condemn himself, and as unbelief is proud, so the more any one proceeds in the

faith of God's grace, he is thus humbled more and more before him. And that is best

expressed in the words of the Prophet, since he teaches that silence is the effect

of grace or of gratuitous reconciliation. When therefore he says, I shall have been

propitious to thee, then you shall blush that thou may be mute, namely, on account

of thy disgrace. And we see that the people were so taught by legal ceremonies to

apprehend the mercy of God, and to be touched at the same time with the serious

affection of penitence; for without a victim, God was never appeased under the law.

And now although animals are not sacrificed, yet when we consider that no other

price was sufficient to satisfy God, except his only-begotten Son poured forth his

blood in expiation, there matter is set before us for embracing the grace of God,

and at the same time we are touched, as the saying is, with the true affection of

penitence. Besides, God amplifies the magnitude of his grace when he says {}לכל

,}אשר{ }עשית{lekel asher gnesith, on account of all things which, you have done.

For the people thought not only to feel God merciful, but to examine their faults, and

then to feel how manifold and remarkable was God's mercy towards them. For if the

people had only been guilty of one kind of sin, they would have valued God's grace

the less: but when they had been convicted of so many crimes, as we have seen,

hence the magnitude of his grace became more apparent. 425 Let us now go on.

425In commenting on this chapter, Calvin takes occasion to explain the gospel doctrines of justification, faith, and repentance, and refers to the adverse fictions of the papacy. This interesting subject is fully treated by Bishop Davenant in his Disputatio de justitia habituali et actuali, delivered when professor of divinity at the University of Cambridge (1631). The English translation by the Revelation Josiah Allport, 1844, is a most valuable work, and treats largely on this and all collateral subjects. His "Determinationes," edit. 1634 and 1639, may also be consulted: with Penrose on the Atonement, 1843; and St. Bernard's Sermon on Isaiah 6:1, 2. Oecolampadius, on Ezekiel 16:55, is copious, spiritual, and practical; and Maldonatus gives the sense of the Hebrew remarkably well and with great consistency, though he adds no practical comments. Theodoret and Jerome are both very explanatory, especially on Ezekiel 16:45. See Dissertations at the end of this volume.

Ezekiel 17

CHAPTER 17

Ezekiel 17:1-2

1. And the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovae ad me, dicendo,

2. Son of man, put forth a riddle, and speak a parable unto the house of Israel;

2. Fili hominis, aenigmatisa aenigma, et proverbia proverbium 426 ad domum

Israel.

In this chapter the Prophet shows that the Jews were utterly foolish in thinking

themselves safe, since they had God as their adversary. At the end of the chapter

he promises indeed the restoration of the Church, and heralds the kingdom of Christ:

but the principal part of the chapter is consumed with this teaching, that the Jews

were utterly foolish in promising themselves safety for the city, the temple, and their

kingdom: for, as it now appeared, they had violated the covenant of God and he had

rejected them. When deprived of God's help, what could they do? This was egregious

folly to hope for a prosperous state of their kingdom when their power was diminished

and cut off, and they were reduced almost to the very last straits. But since the

Prophet's discourse came be understood without a knowledge of the history, I shall

therefore make a beginning: When Nebuchadnezzar appointed Zedekiah king, he

also made him tributary to himself. He was made king at the will or rather by the

lust of the king of Babylon, when Jeconiah was led captive. (2 Kings 24:15-17; 2

Chronicles 36:10; Jeremiah 37:1.) Jeconiah had not sinned greatly, but when he saw

himself unable to resist, he surrendered himself with his mother and children; he

was carried away to Babylon, and there was treated humanely and even splendidly,

although not royally. Nebuchadnezzar, foreseeing much trouble if he set any of his

satraps over Judea, and fearing daily tumults, appointed Mattaniah king, to whom

426That is, "bring forward a remarkable sentence." — Calvin.

EZEKIEL

he gave the name Zedekiah; this was the last king: already, as I have said, the royal

dignity was greatly diminished: it was tributary to Nebuchadnezzar, and Zedekiah's

sway was but precarious. His position depended on the will of his conqueror, and

he who placed him on the throne could remove him as often as he pleased. A little

while afterwards, when he saw that Nebuchadnezzar was at a distance, he made

an agreement with the king of Egypt, and thought he should have sufficient help if

Nebuchadnezzar were to return again with an army. And the Egyptians, as we have

elsewhere said, were sufficiently desirous of this treaty. For they saw the Babylonian

monarchy gradually increasing, and it was probable that, when the Jews were utterly

subdued, Nebuchadnezzar would not be content with those boundaries, but would

attack Egypt in like manner, and absorb that kingdom, as he had done others. Hence

a reason for their entering into the treaty was at hand, since the king of Egypt thought

that Judea would be a defense if Nebuchadnezzar should come down with his army:

and certainly the Jews must receive the assault first. Whatever be the meaning,

Zedekiah, through despising his oath, as we shall see, revolted to the Egyptians,

and when Nebuchadnezzar afterwards demanded tribute, Zedekiah refused, through

reliance on that covenant which he had made with the Egyptians. We now see how

foolish the Jews were in sleeping carelessly in that miserable state to which they had

been reduced. For when their power was unbroken they could not sustain the attack

of the king of Babylon: their king was then a mere dead image, and nothing but a

shadow: yet they indulged in pride not only against Nebuchadnezzar but also against

the Prophets and God himself, just as if they were flourishing in wealth and power

and complete prosperity. Hence Ezekiel now refutes and rebukes this arrogance. He

shows how easy it was for the Babylonians to overthrow them again, since when they

attacked them before they were subdued, they easily compelled them to surrender.

But I come to the words Son of man, set forth in enigma: the noun and the verb

mutually answer to each other, hence any one may if he please render the Prophet's

words, by saying enigmatize an enigma: for the Prophet here speaks of allegorical

language, {,}חידהchideh, signifies the same as ``allegory,'' where the words are

different from the sense, that is, where the sense is wrapped up in obscure involu-

tions: but we know that God sometimes spoke enigmatically when unwilling to be

understood by the impious and disbelieving. But here the obscurity of the sentence

has another meaning, namely, that the Jews should be waked up, and this prophecy

should penetrate their minds: we know their extreme hardness, and hence if the

Prophet had spoken simply and in his accustomed language, they had not been so

attentive. This therefore is the reason why, God orders him to speak enigmatically.

He now adds, {,}משל{ }ומשלvemeshel meshel. We know that meshel is a remark-

able sentence, and is the word used by Solomon as the title of his proverbs: {,}משל

meshel, then, means the same as apothegm: but it is sometimes taken for likeness:

and in this place God so denounces destruction upon the Israelites in an allegory,

as to illustrate his language by a comparison, since otherwise it would have been

obscure. Be this as it may, God so prefaced his address, that the Jews might ac-

knowledge the message to be no common one, but that it ought to affect them seri-

ously. The usual reason for speaking enigmatically does not hold good here, namely,

JOHN CALVIN

that the Jews were unworthy of the doctrine of salvation, since the Prophet will very

shortly explain what he had hitherto uttered in figure and allegory. It is indeed true,

that Christ spoke in parables to the people, because the disciples alone were capable

of familiar and pure teaching. Of unbelievers, also, Isaiah says, Prophecy shall be to

you a sealed book. Hence I will speak with this people in a strange and barbarous

tongue, and they shall not proceed beyond the rudiments. (Matthew 13; Mark 4;

Luke 8; Isaiah 29:11, 12.) But, as I have said, the obscurity of this teaching was only

a preparation, that the people should strictly attend to the subject here set before

them.

Ezekiel 17:3-4

3. And say, Thus says the Lord GOD; A great eagle with great wings, longwinged,

full of feathers, which had divers colours, came unto Lebanon, and took the highest

branch of the cedar:

3. Et dic, Sit dicit Dominator Iehovah, aquila magna, magna alis, longa penna 427 plena 428 plumis quae illis variae 429 erant venit ad montem Libanum, et accepit

summitatem cedri.

4. He cropped off the top of his young twigs, and carried it into a land of traffick;

he set it in a city of merchants.

4. Caput 430 surculorum ejus avellit, et transtulit in terram mercatoris, 431 in urbe

mercatorum posuit eam. 432

Here the Prophet reasons from the greater to the less: for if Nebuchadnezzar was

able to subdue the whole kingdom with ease, when as yet the Jews were untouched,

how much more readily would he overthrow them when wretched and all but ruined:

for nothing remained which was not threatened with ruin; and this is the meaning

of the Prophet. But he compares King Nebuchadnezzar to an eagle, whom he says

was great, and then with large or extended wings. There is no doubt that by wings,

feathers, and plumes, he means the regions and peoples over which Nebuchadnez-

zar presided; for we know that the Chaldaeans possessed the monarchy of the East.

Since, therefore, so many regions and people obeyed Nebuchadnezzar's sway, it is

not surprising that the Prophet calls him a great eagle, with ample wings, and with nu-

merous feathers or plumes; for where he now says, {,}מלא{ }הנוצהmela henotzeh,

full of feathers, he will shortly say, {,}רב{ }נוצהreb notzeh, many feathers, when

speaking of the king of Egypt. He says, the wings were of divers colors; it is the

same noun which the Prophet used in the last chapter, when he said that the peo-

ple were clad in precious garments; for thus the Hebrews speak of Phrygian texture:

hence he compares the wings of the king of Babylon to a woven garment, resplen-

dent with various colors; for although Nebuchadnezzar held his throne at only one

place, yet he had seized and subdued many tributaries on all sides. This, therefore,

is the reason for this variety; --- but I cannot proceed further at present.

427Or, "wings" — there is a change of number. — Calvin. 428Or, "thick with," "plentiful in." — Calvin. 429The number, though singular, is taken for plural, that is, "of divers colors." — Calvin. 430Or, "the top." — Calvin. 431The word {,{כנעןcengnen, (or, chnaan,) is not a proper name, but is taken appellatively. --- Calvin. 432Or, "that top." — Calvin.

EZEKIEL

PRAYER.

Grant, Almighty God, since you have treated us so liberally by opening the im-

mense and inestimable treasures of thy grace, that being mindful of our condition

we may always bewail it, and remember what we were when you desire to adopt us

as sons, and how often and how variously we have provoked thee, and rendered thy

covenant vain: Grant, also, that we may glorify thee in our shame, and perpetually

magnify thy name by our humility, until we become partakers of that glory which

your only-begotten Son has procured for us through his own blood. --- Amen.

Lecture Fifty-First

WE began yesterday to explain the saying of the Prophet, that an eagle came to

mount Lebanon, and there cropped off the top of a cedar, that is, the highest bough.

Some interpreters seem to me to labor in vain about the word Lebanon. They think it

means Jerusalem, and cite the passage in Zechariah where it is said, Open thy gates,

O Lebanon. (Zechariah 11:1.) But Zecharia does not speak of the city here, but of

the temple, because it was built of a great mass of cedar. But here Ezekiel means the

land, and names Lebanon rather than other places, not only because that mountain

was the remarkable ornament of the region on account of its lofty cedars, and balsam

and aromatic trees, but because this was needful to complete his allegory. If he had

said that an eagle had come to a city, it would have been absurd. Hence we see

that the word Lebanon is taken for that part of Judea in which the most beautiful

trees spring up and flourish. But he says, that it plucked off a bough, from the top of

the cedars, because Nebuchadnezzar, who is intended by the eagle took away King

Jeconiah as we said yesterday. Hence King Jeconiah is compared to a very lofty bough

of a cedar, because at that time all thought that the kingdom was superior to every

danger; for the Jews boasted that they were under God's protection, and that the

city was impregnable: hence that occurrence was incredible. Now the Prophet adds,

that the eagle plucked off the head or summit of the boughs, as the Hebrews call the

tender shoots; and here the word means the tender branches: and it means, as we

shall afterwards see, the elders who were dragged away into exile. It took away the

head into the land of the merchant We said that this was a mere appellative here,

chnaan, because it follows a little afterwards in the plural number: {}בציר{ }רכלימ

,}שמו{begnir-reklim shemo, in the city of merchants he set it: he says, then, that

the boughs were placed in a city of merchants. This name was given to Babylon,

not only because it was a celebrated mart of trade, but because it was a firm and

strong place of custody through the multitude of inhabitants, so that it was not easy

to draw captives from it. For any one could easily be rescued from a solitude without

resistance; but in a great concourse it is not so easy to plan or attempt anything. I do

not doubt, therefore, that the Prophet means that the higher classes of the kingdom,

together with Jeconiah, were shut up in firm custody that they should not escape. It

follows ---

Ezekiel 17:5-6

5. He took also of the seed of the land, and planted it in a fruitful field; he placed

it by great waters, and set it as a willow-tree.

JOHN CALVIN

5. Et sustulit 433 e semine terrae, et posuit illud in agro seminis, 434 sumpsit super

aquas multas, tanquam salicem posuit illud.

6. And it grew, and became a spreading vine of low stature, whose branches

turned toward him, and the roots thereof were under him: so it became a vine, and

brought forth branches, and shot forth sprigs.

6. Et germinavit, et fuit in vitem luxuriantem, humilem statura, ut respicerent

palmites ejus ad ipsam, 435 et radices ejus sub ea essent: et fuit in vitem, et produxit

palmites 436 et emisit propagines.

After Ezekiel has narrated that Jehoiacin was carried away with his counselors

and the flower of the whole people, and was so deprived of his native country as to

be without hope of return, he now says, that the eagle took up the seed in Judea,

and placed it in a fertile land; for he calls it a land of seed, since it was cultivated

and produced fruit abundantly. He says, that the seed was afterwards hidden in the

soil, that it grew immediately, and became a luxuriant vine. He says also, that its

roots were irrigated, like a willow planted by a river's bed. The Prophet afterwards

explains himself: hence it is sufficient to state briefly what he means. The seed,

then, which he here means is Zedekiah, the last king. It is said to have been planted

beside the waters; for his condition was tolerable, since the royal name and dignity

and wealth was left to him. For although he was tributary, the kindness with which

he was treated by Nebuchadnezzar was not to be despised, since, by the right of

war, he was able to lead him captive. together with his nephew; for Zedekiah was

the uncle of Jeconiah or Jehoiacin. But he said, that this vine, which sprang from a

seed or germ, grew so that it was of low stature; the Prophet means by these words,

as we shall afterwards see, that Zedekiah was not a king, that he was restrained

by a bridle from daring to rebel against the king of Babylon; and hence it is added,

that its branches turned towards the eagle, and its roots were under him; but in the

next clause Ezekiel announces, that it became a vine which set forth branches, and

shot forth boughs, which he repeats again, that Zedekiah's ingratitude may appear

the greater, who, not content with his moderate confinement, perfidiously revolted

from the king of Babylon, through reliance on the new treaty, on which we touched

yesterday. It now follows ---

Ezekiel 17:7

7. There was also another great eagle with great wings and many feathers: and,

behold, this vine did bend her roots toward him, and shot forth her branches toward

him, that he might water it by the furrows of her plantation.

7. Et fuit aquila una 437 magna, magnis alis, et copiosa plumis: et ecce vitis ista

collegit radices suas ad eam, 438 et palmites suos emisit ad eam, ut irrigaret ipsam

alveis 439 plantationis suae. 440

433"He took." — Calvin. 434That is, "a fertile or rich field." — Calvin. 435"The eagle." — Calvin. 436Or, "twigs." — Calvin. 437That is, "another eagle." — Calvin. 438That is, "applied." — Calvin. 439Or, "beds, or rows or furrows," {,{ערגותgnergoth, signifies properly ``furrows.'' --- Calvin. 440Or, "in its plantation," to make the sense clearer. — Calvin.

EZEKIEL

He now detects, under a figure, the perfidy of Zedekiah, since he very soon ap-

plied himself to the king of Egypt, and bent his roots and branches towards him, that

they might be irrigated. I do not disagree with the opinion of those who think that the

Prophet alludes to an Egyptian custom; for we know that they dug furrows through

which water flowed through the whole region: hence the fruitfulness of the soil; and

thus Egypt is elsewhere compared to a garden. (Deuteronomy 11:10.) Whatever the

meaning is, the Prophet shows that Zedekiah was deceived by a foolish confidence

when he thought himself safe under the protection of the king of Egypt; for he had

said that the seed was so planted that the vine did not rise to a great height, but

spread itself under the wings of the eagle. But Zedekiah despised the king of Baby-

lon, thinking that he should improve his condition by entering into a treaty with the

king of Egypt. It now follows ---

Ezekiel 17:8

8. It was planted in a good soil by great waters, that it might bring forth branches,

and that it might bear fruit, that it might be a goodly vine.

8. Super agrum bonum 441 juxta aquas multas 442 ipsa plantara erat, ut produc-

eret folia, et proferret fructum ut esset in vitem magnificam. 443

He exaggerates the ingratitude of Zedekiah, because, as we have said, he had

been treated humanely by the king of Babylon; for he had been but a private man

till that time: he was elevated to a throne and to a sway over the people beyond

his expectation, and he had an avenger if any one despised him. For when he was

tributary to the king of Babylon, he would doubtless have been assisted by him in

adversity: hence his revolt was less excusable, since he had been treated liberally

beyond all anticipation. For this reason it is said, the vine was planted in a good

soil, and near many waters, that it might put forth branches and bear fruit, so that

it might be a goodly vine. It follows ---

Ezekiel 17:9-10

9. Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the

roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the

leaves of her spring, even without great power or many people to pluck it up by the

roots thereof.

9. Dic, Sic dicit Dominator Iehovah, An feliciter aget? 444 an non radices ejus

evellet? et fructum ejus succidet? et siccabit omnes surculos germinis ipsius, ut

arefiat 445 et non brachio magno et populo multo ad tollendum 446 e radicibus suis.

10. Yea, behold, being planted, shall it prosper? shall it not utterly wither, when

the east wind toucheth it? it shall wither in the furrows where it grew.

441That is, "in a good soil." — Calvin. 442Or, "copious." — Calvin. 443Or it is usually rendered, "others have a beautiful vine:" {,{אדרader, signifies properly to strengthen:

hence it may be translated a strong vine; but here it means beautiful, elegant, or superb. --- Calvin.

444Or, as they commonly say, "shall it prosper?" — Calvin. 445Or, "grow dry." — Calvin 446It is a noun put in the place of an infinitive, "for taking it away," or" for its being taken away." — Calvin.

JOHN CALVIN

10. Et ecce plantata: an prosperabitur? 447 an non cum attigerit 448 ipsam ventus

orientalis arescendo arescet super areas 449 plantationis suae scet?

Here God announces that this vine could not flourish any longer and bring forth

fruit; for it had been planted to flourish under the shadow of an eagle, and it had

removed itself away. Nothing therefore remains, than that the former eagle should

avenge the injury committed against it. This is the meaning of the passage: hence

he says, Shall it prosper? Shall not the eagle tear up its roots, and cut off its fruit?

Ezekiel assumes this principle, that the vine could not be otherwise preserved than

by the power and aid of the eagle which had planted it; for when it passed away from

that eagle to another, the Prophet says that the end of the ungrateful vine was at

hand; all the leaves of its branches shall wither, and so be dried up, and that not in,

a mighty branch, nor in much people. It is certain that Nebuchadnezzar was accom-

panied with a great army when he came down upon Judea. But the Prophet means,

even if Nebuchadnezzar had only brought with him a small band, yet Zedekiah could

not remain king, since destruction awaited him through perfidy and revolt, as will af-

terwards be said. The Prophet often speaks by concession, as if he had said that,

by a singe blast, Zedekiah and all the people would wither away, since he could not

remain in safety unless he drew sap from his own root; but he had removed his root

elsewhere, and so Ezekiel pronounces that he must immediately wither away. It was

not then in the power of much people to tear it from its own roots; for Zedekiah had

purposely cut off his own roots, when, through his own levity, he had transferred

himself to the king of Egypt Behold, says he, he had been planted; but should he

have good success? as if he had said, it is vain for Zedekiah to hope for safety from

him, whom his own perfidy prevented from befriending him; and therefore the com-

parison of an east wind is added: since then the east wind has struck it, will it not

wither and decay, even upon the furrows of its branches? that is, although it has

furrows whence it may expect perpetual moisture; for Egypt was, as we have said,

artificially watered; and the Prophet describes Zedekiah's state just as if the king of

Egypt were nourishing him by a stream of water: upon his beds, or furrows, will he

wither when the east wind shall strike it. We know that the east wind destroys the

fruits in that region, and so it is often mentioned in a bad sense. It now follows ---

Ezekiel 17:11-16

11. Moreover the word of the LORD came unto me, saying,

11. Et fuit sermo Iehovae ad me, dicendo,

12. Say now to the rebellious house, Know ye not what these things mean? tell

them, Behold the king of Babylon is come to Jerusalem, and hath taken the king

thereof, and the princes thereof, and led them with him to Babylon;

12. Dic quaeso, 450 domui rebelli 451 an non cognoscitis quid hoc sit? dic, Ecce

venit rex Babylonis Hierosolymam, et abstulit regem ejus, et proceres ejus, et adduxit

447That is, "shall it do prosperously or happily?" or, "shall it have good success?" for prosperari is not a suﬀiciently classical word, unless derived from prosperare, used by Horace, and so is passive. — Calvin.

448Or, "shall have struck or touched," for it signifies either. — Calvin. 449Or, "furrows." — Calvin. 450"Say now." — Calvin. 451Or, "bitter." — Calvin.

EZEKIEL

eos ad se Babylonem.

13. And hath taken of the king's seed, and made a covenant with him, and hath

taken an oath of him: he hath also taken the mighty of the land:

13. Et sumpsit e semine regio, et percussit cum eo foedus, et descendere fecit 452 ad jusjurandum: et fortes terrae accepit,

14. That the kingdom might be base, that it might not lift itself up, but that by

keeping of his covenant it might stand.

14. Ut esset regnum humile, ac ne se afferret, ut servaret foedus suum; ut staret

in ipso.

15. But he rebelled against him in sending his ambassadors into Egypt, that they

might give him horses and much people. Shall he prosper? shall he escape that

doeth such things? or shall he break the covenant, and be delivered?

15. Et rebellis fuit ei ad mittendum nuntios suos in Egyptum, ut darentur equites,

et populus multus. An feliciter aget? an evadet qui hoc fecit? et qui irritum fecit

foedus an evadet? 453

16. As I live, saith the Lord GOD, surely in the place where the king dwelleth that

made him king, whose oath he despised, and whose covenant he brake, even with

him in the midst of Babylon he shall die.

16. Vivo ego, dicit Dominator Iehovah, si non in loco regis qui regnare fecit eum,

cujus sprevit jusjurandum, et cujus irritum fecit foedus cum ipso in medio Babylonis

moriatur.

An explanation of the allegory is now added. The figure being dropped, God shows

what he had hitherto set forth enigmatically. We said the object of the allegory was

to induce the Jews to apply their minds more diligently to the Prophet's destruction;

for if he had used common and ordinary language, we know how carelessly they

were accustomed to despise all rebukes and threatenings; but a riddle, while it held

them in suspense, at the same time roused them, and so they were prepared for

receiving the instruction which now follows. God says, therefore, that the king of

Babylon came to Jerusalem. This reason has induced some to think that Lebanon is

metaphorically called Jerusalem, but falsely, as we have already said. As long as the

Prophet spoke figuratively, the parts ought to be mutually fitted to each other, as

a tree and its branches have some connection with an eagle. The king of Babylon

came to Jerusalem, and took the king away, and the elders, and led them off to

Babylon. Although the Jews thought to be sufficiently moved by simple narrative,

yet God here reproves them, because he saw how sluggish they were. First, he

calls them a rebellious house; then he asks, Whether they know the meaning of all

this? This is a kind of reproach by which God reminds them of their stupidity; since

that riddle was not so obscure as to prevent them from understanding what had

happened, unless they had been destitute of reason and judgment. But the Prophet

thrusts at them more pointedly, by calling them a rebellious house, although at the

same time he obliquely reproves their stupidity in not immediately perceiving the

meaning of the riddle. He now adds, that the king of Babylon had taken from the

452Lead him to take." — Calvin. 453"The copula is here redundant, or is taken for a note of interrogation." — Calvin.

JOHN CALVIN

royal seed. We said that Zedekiah was the uncle of Jehoiakim: he was placed on the

throne beyond all expectation; because, if Jehoiakim had begat sons when he was

still secure, they would have been his successors: hence it was an extraordinary

advantage to Zedekiah in being placed on the throne. But he says, that he was

so created king, that the king of Babylon made a covenant with him, and induced

him to take an oath. Here God shows that, humanly speaking, Zedekiah's revolt

could not prosper; for even profane men are always persuaded that the perfidy of

him who breaks his word will not go unpunished, especially in treaties, which are

held sacred by common consent. Since, therefore, the sacredness of treaties was

so great, that they could not be violated without weakening the bonds of society,

hence the general persuasion that the falsehood of all truce-breakers will turn out

unhappily. Now, therefore, God leaves his own cause, and takes up that of King

Nebuchadnezzar: Behold, says he, you was made king by gratuitous liberality: a

conqueror indeed imposed conditions upon thee, but still thy state was desirable ---

you could rule your own people splendidly and with moderate dignity: now, because

thy covenant has been despised, and your oath broken, you has been ungrateful to

the king of Babylon, who had bound thee to himself by his munificence: how can this

perfidy prosper? Now, therefore, we see the Prophet's meaning, when he says that

the king of Babylon made a treaty with King Zedekiah, and took an oath of him: this is

added for the sake of amplifying; for although men never enter into treaties without

a mutual oath, yet Ezekiel seems to have doubled the crime of Zedekiah, when he

expresses that an oath intervened. He says that he took the strong of the land,

namely, as hostages. There is no doubt that Nebuchadnezzar assembled this troop

around him that the Jews might be more quiet: for he knew the turbulent character

of the nation, and that the maintenance of so many was expensive: but, as I have

said, it was his plan to hold the whole country at peace in this way. But Zedekiah

rendered his own brothers and relations liable to death, since Nebuchadnezzar might

be induced, by just anger, to slay them all. Hence Zedekiah's revolt was the betrayal

of his brothers: for this reason the Prophet adds, that the strong ones of the people

were led away to Babylon; that is, those of the first rank, who were held in honor by

the people.

He now adds, that the kingdom might be humbled. Zedekiah then could not

pretend error, nor turn his back, as if he had been outwitted by the cunning and

secret counsels of the king of Babylon: for Nebuchadnezzar dealt with him openly,

and proscribed the conditions on which he wished him to reign. Since, then, the king

of Babylon showed Zedekiah openly and sincerely what he wished him to do, that

wretched man could not say that he was imposed upon, and not made sufficiently

aware of the cunning of the king of Babylon: no such excuse was left to him. And

therefore the Prophet clearly expresses that Nebuchadnezzar imposed conditions

upon Zedekiah, that his kingdom should be lowly, so as not to lift itself up, but that

it should keep the agreement. This was most equitable: for when he appointed a

king, he might have imposed upon him very hard conditions, but he was content with

moderation, which was surely tolerable even among the best friends. For he made

a treaty with him, and then he wished the kingdom to be lowly for its preservation.

EZEKIEL

For it is just as if the Prophet had said, that Nebuchadnezzar thought of nothing else

than that Zedekiah might reign in peace; and since he saw it to be useful to the

king and the whole people to be restrained within some bounds, he followed that

plan. Since, then, Nebuchadnezzar consulted the public advantage by this method of

action, Zedekiah was the more wicked in not allowing his own safety to be consulted,

since nothing was better or more desirable than for him to remain humble, and not

to raise himself up to his own destruction, as afterwards happened. It now follows,

that he rebelled by sending his messengers into Egypt, that they might give him

horses and much people. These points ought to be mutually compared; that the

contrast might correspond: Nebuchadnezzar regarded nothing else but the peace

of the country, for he wished to prevent all fears and disturbances. What, then,

was Zedekiah? a rebel. And why? for sending messengers to Egypt to fetch many

troops of both horse and foot to succor Judea against Nebuchadnezzar. After the

conclusion of the war he had done nothing hostile, for it was a part of his paternal

anxiety to give them a king of their own nation, and so to set the whole country at

rest, that there should be no occasion for tumult. Why, then, should Zedekiah seek

help from the Egyptians? Thus we see that the Prophet is removing from him all

excuses for self-defense. He now adds, shall he prosper? shall he who has acted thus

escape? The Prophet asks with emphasis; because, as I have said, this persuasion

was engraved on the minds of all, that vengeance must overtake all the perfidious,

especially if they had violated their oath in treaties. The Prophet, therefore, does

not simply pronounce that Zedekiah should perish through violating the treaty, but

he rises more confidently, and inquires, as of a thing settled and undoubted, Shall

he prosper? shall he who has planned such a crime escape? He now adds, shall he

who has violated a treaty escape? This repetition is not superfluous: he had formerly

said, shall he who has done this escape? he immediately repeats, shall he who has

violated a treaty escape? There was nothing obscure in the first clause: but the

Prophet added this, not for the sake of perspicuity, but to give more weight. to the

sentence. The conclusion is, that it was not possible to escape God's vengeance for

such perfidy, as we shall treat the point more at length tomorrow.

It now follows, As I live, says the Lord Jehovah, in the dwelling of the king who

placed him on a throne, shall he die. Although the Prophet had sufficiently shown

that Zedekiah could not escape the penalty of his revolt, yet God here again comes

forward, and swears by himself, or by his life, that he would punish Zedekiah. Hence

the great stupidity of the people appears, for God never acts falsely by his own name,

or brings it forward in vain, but when necessity demands it, he swears by himself.

And by his own example he prescribes to us, that we should not rush rashly upon an

oath, but be sober in this respect. But God swears that Zedekiah should die on the

spot, that is, at the capital of the king who put him on the throne; that is Babylon,

where he died: and yet he did not see Babylon, because his eyes were put out at

Riblath, as we saw elsewhere. (Jeremiah 39:7; Jeremiah 52:11.) But the Prophet

simply denounces the penalty, that he should die in exile, and in the dwelling of the

king who had placed him on his throne, and from whose covenant he had departed,

and whose oath he had despised.

JOHN CALVIN

PRAYER.

Grant, Almighty God, since you show thy regard for mutual fidelity between man

and man, that we may so conduct ourselves in every way that we may not deceive

our brethren, but assist each other with sincere affection: Grant, also, that with

true consent we may afford thee that confidence which you require, and which we

are bound to pay thee; since you desire not only to enter into covenant with us by

means of your only-be-gotten Son, but also to seal it with his blood, until we enjoy

that inheritance which you have obtained for us by the sacrifice of his death. ---

Amen.

Lecture Fifty-Second.

Ezekiel 17:17

17. Neither shall Pharaoh with his mighty army and great company make for him

in the war, by casting up mounts, and building forts, to cut off many persons:

17. Et non in exercitu magno, et in multitudine multa faciet cum eo Pharao in

praelio, fundendo aggerem, et extruendo turrem 454 ad excidendum animas multas.

As Ezekiel has before pronounced that there was no need of great forces when

God wished to punish Zedekiah by means of the king of Babylon; so he now teaches,

on the other hand, how great and powerful an army Pharaoh would collect, and yet it

would profit nothing, since Nebuchadnezzar would be victorious. Some interpreters

explain the passage otherwise, namely, that Pharaoh would not perform his promise;

for kings are accustomed to boast of their supplies when they enter into treaties:

they promise 50,000, but only supply 10,000. They think, therefore, that these vain

promises by which Zedekiah was deceived are here reproved, since Pharaoh boasted

that he would come with very great forces, so as easily to repel the Babylonian army.

But the sense which I propose is far more suitable, namely, that whatever Pharaoh

should attempt, it would fail to assist him. Although he should come well attended,

and oppose the Chaldaeans by immense forces, yet he should effect nothing in bat-

tle with him: although this may be true equally of Zedekiah as of the king of Babylon.

For Pharaoh did nothing with King Nebuchadnezzar, since he was quickly compelled

to retreat into his own territories, and could scarcely defend his own kingdom, for

he did not succeed against Nebuchadnezzar: and he did Zedekiah no good, since

he did not assist him in his misfortunes, as he had promised. But as far as con-

cerns the general sense, we see that the Prophet means that Zedekiah would be

deceived although Pharaoh should faithfully perform his promises, since he was un-

dertaking an expedition against the will of God, which must turn out disastrous. He

adds, when he shall throw up a mound and build a tower, (towers are meant, for

there is a change of number,) as is customary in besieging cities. This thought to

be referred to Nebuchadnezzar, for he began to cast up mounds and build towers

against Jerusalem when Pharaoh led away his army. Since Nebuchadnezzar could

not contend with both the Egyptians and Jews together, he raised the siege and set

out to meet Pharaoh, who, when conquered, retreated with trembling within his own

boundaries. Nebuchadnezzar afterwards returned, and after preparing all things, he

did not desist till he had stormed the city. Now Ezekiel means this, that Pharaoh

454Or, "turrim." — Calvin.

EZEKIEL

would come to his help in vain, when Nebuchadnezzar began to cast up his mounds

and build towers against the city. It follows ---

Ezekiel 17:18

18. Seeing he despised the oath by breaking the covenant, when, lo, he had given

his hand, and has done all these things, he shall not escape.

18. Sprevit jusjurandum ad abolendum foedus, et ecce porrexit manum suam: et

totum hoc fecit, non evadet. 455

Ezekiel repeals again, that, even speaking, Zedekiah could not succeed, since

he violated the treaty for we yesterday said that this persuasion is always fixed in

men's minds, that treaties are sacred, and cannot be broken with impunity. Since,

therefore, the sacredness of treaties was always prevalent among men, Ezekiel here

pronounces that the issue would be disastrous, because Zedekiah despised his oath

when he broke the treaty after stretching out his hand. He describes a gesture, as

I think, customary among men --- that of stretching forth the hand when they wish

to witness a covenant. The alliance, then, between the Egyptians and the Jews is

here described by an outward gesture, because Zedekiah stretched forth his hand,

and yet had violated it in this way: but since he perfidiously revolted from King

Nebuchadnezzar, to whom he had pledged his faith, he has done all this, says he,

therefore he shall not be liberated. It follows ---

Ezekiel 17:19

19. Therefore thus says the Lord GOD; As I live, surely mine oath that he hath

despised, and my covenant that he hath broken, even it will I recompense upon his

own head.

19. Propterea sic dicit Dominator Iehovah, Vivo ego, si non jusjurandum meum

quod sprevit, et foedus meum quod irritum fecit, rependam 456 in ejus caput.

The former sentence is confirmed. The Prophet had spoken after the usually

received manner when he said that Zedekiah's perfidy would not be unrevenged;

but he now brings forward God as the speaker, because, unless he appeared as an

avenger of perfidy, mankind would scarcely ever be seriously persuaded that punish-

ment was prepared for perjurers and truce-breakers. As I have said that this opinion

was fixed in the hearts of all, so it must be understood that this opinion was received,

and that men were fully persuaded of it: but persuasions which are called ``com-

mon'' 457 vanish away; there are common thoughts which are almost born with us,

and follow nature, but they are not firm, because the profane do not hold the prin-

cipal point, that God is the judge of the world: this sentence, therefore, is added

of necessity. Now God swears that Zedekiah should suffer punishment, because he

had despised the oath and rendered the covenant void. But we must notice the epi-

thet; for God calls the oath and the covenant his own: he has despised, says he, not

simply the oath, but mine: he has violated my treaty. The reason of this language is,

that God wishes fidelity between man and man to be cultivated: and so he detests

all perjury and all frauds. Now, since there is no more sacred method of contracting

455Or, "be liberated." — Calvin. 456Or, "I will throw it back." — Calvin. 457{κοίνας} {ἐννοίας}. --- Calvin.

JOHN CALVIN

a treaty than by solemn rites, there also God shows his judgment in a peculiar man-

ner. In fine, we may deservedly call him the guardian of treaties; for when heathens

entered into treaties, they were accustomed to bring forward the name of Jupiter the

supreme, because they thought he would inflict vengeance on all who violated their

pledge. But God here comes forward, not like an imaginary Jupiter, but because he

wished confidence to flourish in human society; since, unless men act sincerely to

each other, all society would be broken up. This, then, is the reason why Ezekiel says

that the treaty struck with King Nebuchadnezzar was divine, since God would be its

vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to

God. (Jeremiah 27:17.) And we see from Jeremiah 28 and Jeremiah 29., that God

wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he

had truly discharged his office, was an image of the Messiah, the first-born among

the kings of the earth: Hence it was unworthy of him to become tributary to a pro-

fane monarch and a cruel tyrant. But since God had so imposed slavery on his own

people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to

King Nebuchadnezzar and live; that is, there is no other method of obtaining safety,

unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly,

since Nebuchadnezzar is God's scourge. This covenant, as I have said, was approved

by God, otherwise he could not have been its avenger. We know that there are three

kinds of treaties. When there has been war between two kings, if the conqueror

wishes to spare his enemy, he receives him into covenant, but imposes conditions

at his own discretion. We know that the Romans followed that custom, since it was

too difficult for them to hold in subjection all whom they had subdued, and especially

at the beginning; and thus they entered into treaties with many tribes under many

circumstances. Another sort of agreement is, that between either kings or people

when at variance with each other; but before they actually engage, they make a

truce with each other, and so remove the occasion of the war --- this is another kind.

Lastly, those who never were enemies enter into an alliance; and such was the treaty

between Zedekiah and the king of Egypt. For they wished to be cautious, and to an-

ticipate the danger which he feared from the Chaldaeans; and hence he entered

into the agreement,. Thus the Israelites were formerly joined with the Syrians, and

afterwards with the Assyrians. So we saw that the Jews committed adultery when

they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty,

of which mention is now made, was necessary; for Zedekiah could not escape from

embracing the conditions imposed on him by King Nebuchadnezzar. For this reason

God pronounces himself the avenger of perfidy.

It is now asked, Whether we may never break our word when any one has been

violently attacked, and promised what was otherwise unjust? The reply is at hand,

that God's name is more precious than all human advantages. If any one, therefore,

object that he was deceived, and oppressed by unjust conditions, still God's name

must prevail. Hence we must always weigh what is due to the name of God; and

hence we shall readily conclude that those can never be excused who violate their

engagements on the pretext of being violently compelled, or induced by fraud, or

not allowed the liberty of considering whether their promise was according to equity.

EZEKIEL

For this reason, also, it is said in the 15th Psalm, (Psalm 15:4,) that the sons of God

swear and suffer loss, because when God's, name has been interposed, no utility

ought to be of such importance as to outweigh the oath that has been taken. And

so not without reason God now pronounces that he would avenge the perjury which

Zedekiah had committed, since, in truth, we cannot depart from promises which have

been sanctioned by an oath in God's name, without seeming to slight the Almighty

himself. Meanwhile, it is certain that there was another reason why God punished

the Jews; but here, as I have previously shown, the Prophet mentions what was

more familiar to men. The first cause of the destruction of the city and of the whole

kingdom, was idolatry, as we saw before, and then the many crimes of the people

were added. For from the period of the corruption of true religion, the pollution of

many vices increased through the city and the whole land. Hence it happened that

God destined his people to destruction; hence also King Zedekiah was deprived of

sight. For, as the sacred history testifies, God wished to destroy the whole people:

for this reason Zedekiah fell, and provoked the Chaldaeans against him. We see,

therefore, that there is a continued series of causes in the eternal providence of God,

but not as the Stoics supposed; for they concocted their fate from complex windings

or implicit causes, without any will of Deity in that confusion. But God, as I have said,

has different reasons why he does one thing or another. Some causes are remote

and incomprehensible to us, and others manifest to us: so the proximate cause of

the destruction of the people was the revolt of Zedekiah from King Nebuchadnezzar;

but there was another more important reason, namely, that the people deserved to

perish. Hence Zedekiah was rendered blind by the just judgment of God, since he

passed over perfidiously to the king of Egypt, and so armed himself against King

Nebuchadnezzar. But we must hold that the reason universally manifest is here

reviewed. It follows ---

Ezekiel 17:20

20. And I will spread my net upon him, and he shall be taken in my snare, and I

will bring him to Babylon, and will plead with him there for his trespass that he hath

trespassed against me.

20. Et extendam 458 super ipsum rete meum, et capietur in plagis meis, 459 et

venire faciam ipsum Babylonem, et judicabo 460 cum eo illic de transgressione 461

qua praevaricatus est contra me.

Here he points out the kind of punishment which he was about to inflict on King

Zedekiah. He had said generally that his perfidy should fall upon his own head, but

he now proceeds further, namely, that Zedekiah should be a captive. For God might

chastise him by other means, but the prophecy was thereby confirmed, since the

Prophet had clearly threatened Zedekiah as we see. But he speaks in the person

of God that his language may have more weight. I will spread my net, says God,

and he shall be taken in my snares. The passage is metaphorical, but it best ex-

458Or, "I will spread." — Calvin. 459Some translate "drag-net," but erroneously, for the word is derived from hunting. — Calvin.

460Or, "plead in a trial." — Calvin. 461Or, "prevarication." — Calvin.

JOHN CALVIN

plains what often occurs in Scripture, namely, that while the impious take first one

course and then another, they are agents of God who governs them by his own se-

cret virtue, and directs them wherever he wishes. As, therefore, men false up all

things confusedly, and are, as we see, driven about hither and thither by their lusts,

and disturb heaven and earth; yet God moderates their attacks by his secret provi-

dence. We gather this from the Prophet's words when he calls the army of the king

of Babylon, and his plans, and the apparatus of war, God's net and snares. Although

Nebuchadnezzar was impelled by his own ambition and avarice, and did not suppose

himself under the divine sway, yet we see what the Spirit pronounces. And we must

diligently observe this doctrine, because, if we repose on the paternal solicitude of

God, although armies surround us on all sides, yet we may confide securely, and

await the end with quiet and tranquil minds, since men can do nothing without God.

But when we provoke God's wrath against us, we must bear in mind, that while men

have their reasons for being hostile to us, yet God governs them, or that they are

his nets or snares, as the Prophet here says.

I will bring him, says he, to Babylon, and there will I dispute with him in judg-

ment, according to the prevarication by which he has prevaricated. Not only did

God dispute with Zedekiah there, but he inflicted a heavy and formidable judgment

upon him in Riblah, when he saw his own sons put to death first, and then his own

eyes were put out, and then he was bound by chains. But he almost pined away in

his captivity, and was treated shamefully even unto death; for this reason God says

that he would judge him at Babylon: and yet there will be nothing out of place if we

comprehend Riblah also. For although Zedekiah had been partially punished before

he entered Babylon, yet God there inflicted his own sentence, after he was dragged

from his country and led into exile. He was buried indeed not without honor, as we

saw in Jeremiah, (Jeremiah 34:5,) for they bewailed him at his burial --- Alas, my

brother! alas, O master! as the Prophet says: yet till his death he was like the vilest

prisoner, for he pined away in his chains, and was meanly clothed, when the king

treated Coniah nobly and splendidly: hence Zedekiah's captivity was the seal of this

prophecy for Ezekiel could not have pronounced this sentence, unless he had been

the organ of the Holy Spirit. It follows ---

Ezekiel 17:21

21. And all his fugitives with all his bands shall fall by the sword, and they that

remain shall be scattered toward all winds: and ye shall know that I the LORD have

spoken it

21. Et omnes profugi ejus in omnibus copius ejus in gladio cadent: et qui residui

erunt ad omnem ventum dispergentur: et cognoscetis quod ego Iehovah loquutus

sim.

The Prophet now descends to the whole people, especially to the soldiers, whom

Zedekiah himself thought would be fit guardians of the city. He says, then, thus shall

all his forces be dissipated, so that they shall be dispersed hither and thither and all

by the sword. By these words he means the slaughter of the army, since as long as

soldiers stand in their own ranks they sustain and repel a hostile attack; but when

they are dispersed, every one is subject to the enemy, and hence a promiscuous

EZEKIEL

slaughter arises. He says, therefore, that Zedekiah's soldiers would be fugitives

amidst all their bands: that is, although he had a large army, yet all his forces should

be dispersed, and while each should consult his own advantage, he should fall into

the enemy's hands: thus, all shall fall by the sword; then those who remain shall be

dispersed towards every wind. We saw the same thing before, for when the Prophet

had declared that all the people should suffer by the sword, he added, at the same

time, that all the survivors should be fugitives, just as if any one should throw out

refuse or hair which the wind would blow hither and thither. Hence he repeats the

same now, namely, that the whole people would be like a torn body, since if they

escaped the sword, yet they would find no place of rest. Hence while a few would

flee to Egypt, some to the Moabites, and others to the neighboring nations, the

whole body of the people, would be dissipated. He adds, and you shall know that I

Jehovah have spoken. We have explained the meaning of this, and why the Prophet

repeats it so often, namely, because the Jews were untractable and derided all God's

threats: the Prophet teaches that they should really feel that he had spoken, and this

is the wisdom of fools, as the common proverb expresses it. For because they do

not obey any counsels, nor admit any admonitions, and receive no teaching, they

are instructed only by the event itself. It follows ---

Ezekiel 17:22

22. Thus saith the Lord GOD; I will also take of the highest branch of the high

cedar, and will set it; I will crop off from the top of his young twigs a tender one, and

will plant it upon an high mountain and eminent:

22. Sic dicit Dominator Iehovah, Et assumam 462 e summitate cedri excelsae, 463 et ponam e capite propaginum ejus, tenerum evellam, et plantabo ego super

montem excelsum et elevatum.

Here the Prophet begins to treat of the restoration of the nation and kingdom.

Thus this prophecy without doubt refers to Christ, because although in some sense

God had pity on the people when they enjoyed the liberty of returning under Cyrus

and Darius, yet what is here written was never fully exhibited except under Christ.

It is indeed true, as I have elsewhere expressed, that when the prophets promise

restoration to the Church, that they do not restrict their discourse to the person of

Christ, but begin with the return of the people for that was the beginning of the full

and solid liberty which was at length made manifest in Christ. And Christian writ-

ers have erred in urging so precisely that anything said about the restitution of the

Church must be understood of the person of Christ, and thus they make themselves

ridiculous to the Jews. But, as it has been said already, as often as the Prophets hold

out the hope of liberty to the elect and the faithful, they embrace the whole of the

time from the return of the people, or from the end of their exile to the end of the

kingdom of Christ. When, therefore, the reign of Christ is treated, we must date its

commencement from the period of the building of the temple after the people's re-

turn from their seventy years captivity: and then we must take its boundary, not at

the ascension of Christ, nor yet in the first or second centuries, but through the whole

462"The copula is redundant." — Calvin. 463Or, "of a tall." — Calvin.

JOHN CALVIN

progress of his kingdom, until he shall appear at the last day. Now let us come to the

Prophet's words, thus says the Lord Jehovah, I will take from the top of the lofty (or

tall) cedar. God pursues the allegory which we saw: for as he said that the top was

torn off, or that the highest branch was plucked from the cedar of Lebanon, so he

now says, that he would take from the top of the cedar, and after he had plucked or

wrenched off a bough, and planted it, such would be the increase, that all the trees

would acknowledge that to be a wonderful work. Now this restoration is described

to us variously, because after God had spoken of a lofty bough, he descends to a low

and abject one; he then pronounces that such should be the beginning of the new

kingdom, that he would make the dry tree to bud and humble the lofty one. These

things at first sight seem to be opposite to each other, but they agree very well, be-

cause God took from the top of a lofty cedar when he planted a new king. For Christ,

as respects God's eternal decree, was always more excellent than heaven and earth;

at the same time God afterwards says that he was humble, as he certainly was. But

let us follow up the words, I will take, says he, from the top of a lofty cedar, and I will

set it: from the top of its twigs I will pluck a tender one, and I will plant it upon a lofty

and elevated mountain. Here, as I have said, he speaks of a tall and lofty cedar, and

then he speaks of a high branch, but he adds afterwards, I will pluck a tender one

from it, by which he means that the twig which he should pluck and plant would be

without strength. Here, therefore, is shown the contemptible beginning of the reign

of Christ, as the Prophet afterwards more clearly explains himself.

Ezekiel 17:23

23. In the mountain of the height of Israel will I plant it: and it shall bring forth

boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of

every wing; in the shadow of the branches thereof shall they dwell.

23. In monte excelso Israel plantabo illud, et tollet ramum, et faciet fructum, et

erit in cedrum elegantem: 464 et habitabit sub eo 465 omnis avis 466 omne pennatum 467 in umbra surculorum 468 ejus habitabit.

When God announces that the twig which he will plant shall become a lofty cedar,

he shows by lofty words that the increase of Christ's kingdom shall be so wonderful,

that it shall surpass the common rule of nature; which indeed was shadowed forth

in the person of Zerubbabel, who was chosen to bring back the people from their

sad and disgraceful captivity. (Ezra 2:2; Haggai 1:14.) For it does not naturally

happen that a twig increases in a short time to a lofty cedar, for we know how slowly

cedars grow, and hence we see the Spirit's intention in saying that a tree should

spring from a very small twig. And this prophecy answers to one of Isaiah's, where

he says, (Isaiah 11:1,) A branch shall spring from the root of Jesse: for the house

of Jesse was cut off, and he names the house of an obscure and private man as if

the remembrance of David were utterly lost. The house of Jesse then was cut off

like a tree: that twig, says he, shall spring from its root. Now the Prophet signifies

464Or, "magnificent;" it is the same word of which we spoke yesterday. — Calvin. 465Under that branch or cedar." — Calvin. 466That is, "birds of all kinds." — Calvin. 467Or, "flying thing." — Calvin. 468Or, "boughs." — Calvin.

EZEKIEL

the same thing, and almost under the same similitude. I leave the rest for the next

lecture.

PRAYER.

Grant, Almighty God, since you have deigned to enter into a perpetual and invio-

lable covenant with us which you have sanctioned by the blood of your only-begotten

Son, that we may faithfully stand to it: and may we be so obedient to thee unto the

end, that we may experience thee a propitious Father to us, until we enjoy that eter-

nal inheritance which you have prepared for us in heaven, through the same Christ

our Lord.-Amen.

Lecture Fifty-Third.

In the last lecture we began to explain that passage of the Prophet in which God.

promises that he would take from the boughs of the lofty cedar a tender branch,

which should soon grow into a tall tree. We said that the restoration of the people

was the foretaste of this grace, since God already showed that he cared for his people

whom he seemed utterly to reject when he suffered them to be dragged into exile.

We said also, that although Zerubbabel was a captive and an exile, yet that he was

the twig plucked from the tall tree, as he was of the royal stock whence Christ would

at length spring forth. But at the same time we added that this prophet was not

complete until the kingdom of Christ of which it was the beginning, when he was

manifest in the flesh, and thence it made daily progress until the end of the world.

Thus then we see that the twig was plucked from the cedar, and from a tall or lofty

one, and it was planted upon a mountain. The mountain on which the branch was

to be planted was called sublime and lofty, and there is no doubt that God meant

Mount Zion: it is indeed a small hill, but Isaiah shows us the reason why it was

called lofty, because it excelled in dignity and eminence all the heights of the world.

(Isaiah 2:2, 3.) It is there said, I will make Mount Zion conspicuous above all lofty

mountains: that eminence indeed was not perceptible by the eye, but the Prophet

at the same time declares what he means, since a law should go forth from Zion and

God's word from Jerusalem. We see, therefore, that Mount Zion, although low among

hills, was eminent and conspicuous among the highest mountains, since God's glory

shone forth from it, and it was rendered conspicuous to even the ends of the earth.

Hence the Prophet repeats a second time, On a, lofty mountain of Israel will I plant

it, namely, the twig, and it shall raise or bear a bough, and produce fruit, and it shall

be a magnificent or elegant cedar, as we said, and every bird, that is, all birds, shall

dwell under it, every winged thing, or flying thing, shall dwell under the shadow of its

branches or boughs. The repetition shows that something rare is here denoted, and

what would scarcely be comprehended in an ordinary sense, when God speaks of a

high and elevated mountain. So that it confirms what we said, that this place thought

to be understood of Mount Zion, which was supernaturally elevated when Christ's

scepter went forth from it, by which he reduced the whole world under his yoke. He

now adds, that it should be a magnificent cedar, so that the birds of the air should

nestle in it and rest under its shadow. This simile is used by Daniel when treating of

the sway of Nebuchadnezzar, (Daniel 4:8, 9, 17-19,) it is common to all kingdoms to

protect men under their shadow, as birds find their dwelling-place only in trees, and

JOHN CALVIN

repair and collect themselves there. But meanwhile the Prophet shortly states that

the kingdom of which he is would be for the common safety and advantage of the

whole people. For as kings usually think the human race created for their sakes, they

are taken up with their own private reasoning, and do not consult the interests of

the wretched people whom they are divinely appointed to cherish under their wings.

The Prophet therefore shows that the kingdom which God had determined to set up

in his chosen people would be useful to all, when he says, under its shadow there

would be safety for all birds. It now follows ---

Ezekiel 17:24

24. And all the trees of the field shall know that I the LORD have brought down the

high tree, have exalted the low tree, have dried up the green tree, and have made

the dry tree to flourish: I the LORD have spoken and have done it

24. Et cognoscent omnes arbores agri, quod ego Iehovah, qui humilio arborem

excelsam, et extollo in sublime arborem humilem: arefacio arborem viridem, et fruc-

tuosam reddo arborem aridam: ego Iehovah loquutus sum, et feci. 469

In this verse the Prophet signifies that God's work would be memorable. For when

he says that all trees should feel themselves in God's hand and power, to raise what

was fallen, and to cast down and to prostrate what was elevated, he doubtless ex-

presses no common action. By trees he means all the kings of the earth, and all

possessed of any dignity. For he follows up his own metaphor: as he called the

kingdom of Christ a tree or cedar which grew from a small twig, so he now speaks

metaphorically of kings when he says, that all should take notice; for they shall know

that Jehovah brings down the high tree. Ezekiel may here seem to be inconsistent

with himself, as I have already noticed, because God said that he would take from a

lofty cedar a little twig, which he wished to plant: but he now says that God would

raise what was low and abject. But we have dissipated this absurdity, because, from

the beginning Christ was in the glory of his Father, and thus, as Micah says, his

beginning was from eternity. (Micah 5:2.) This excellency of Christ, therefore, is no-

ticed, because, from the time when God erected David's throne, he at the same time

gave a visible sign of the more excellent kingdom which was then secretly hoped for.

For this reason Christ was taken from his lofty place, and since he not only put on

the form of a slave, but emptied himself even unto death, (Philippians 2:7,) it is not

surprising that the Prophet should say, like a tree cast down. Although, as I have

remarked, this sentence is not to be restricted to the person of Christ, but thought

to be adapted to his kingdom; that is, to his manner and way of governing: since

we know, and it has been lately stated, that the gospel is like a scepter, by which

Christ subdues all people, and rules them for himself. Now if we reflect on what the

preaching of the gospel was, we shall see, as in a glass, the Prophet's meaning here,

that the low tree was elevated, since no one would have thought, that from such

slender beginnings the increase which God afterwards bestowed on it could arise. It

follows, then, that the height was wonderful, since it could not be comprehended by

the human senses.

Meanwhile he adds, I am he who humbles the lofty tree, which is not only under-

469Or, "I will do it." — Calvin.

EZEKIEL

stood of the Jews, but, in my judgment, embraces all the empires and principalities

of the world. God, therefore, humbles lofty trees, because, whatever opposes itself

to Christ's kingdom, must necessarily fall; and this is described more at length in

Daniel. (Daniel 4.) For although all the empires of the world are founded in Christ,

and sustained by his virtue, yet, since earthly kings rise up and desire to lay Christ

prostrate, their pride is the reason why Christ's empire causes their ruin. This con-

trast, then, must be noticed, that God sets up low trees, or takes them away, and

casts down lofty ones, since we are here taught to hope better of the reign of Christ

than we can estimate by our senses; since, if we cast our eyes round us, many things

meet us which diminish and weaken our hope. For what is the outward appearance

of Christ's kingdom? In truth we shall feel nothing but despair if we judge of Christ's

kingdom by the present state of affairs. But when we see how the gospel creeps

along the ground, this passage should come to our minds, that God will raise up

the tree that is abject and contemptible. At the same time, let us learn, that the

changes which happen and are perceived in the world are to be imputed to the pride

of those who are blinded by their own boasting; for kings, as we have said, forget

that they are men, and so rebel against God: hence they must of necessity fall.

If this is not fulfilled immediately, let us learn patiently to await the effect of this

prophecy. Whatever happens, God has so established the kingdom of Christ alone,

that it shall last as long as the sun and moon, but the other empires of the world

shall vanish away with their own splendor, and their loftiness shall fall although at

present they overtop the clouds. I, says Jehovah, have spoken, and I will do it. God

here recalls the minds of the faithful to his power, because, from the time the people

were dispersed --- I speak of the final overthrow of the city and temple --- there was

no hope of restoration. Since, then, it was difficult to persuade men of what God

now pronounces, he brings pointedly forward his own prowess, in order that men, by

holding in check their carnal senses, should raise themselves above the world, and

wait for the inestimable prowess of God which does not yet appear to them. It now

follows ---

Ezekiel 18

CHAPTER 18

Ezekiel 18:1-4

1. The word of the LORD came unto me again, saying,

1. Et fuit sermo Iehova, ad me, dicendo,

2. What mean ye, that ye use this proverb concerning the land of Israel, saying,

The fathers have eaten sour grapes, and the children's teeth are set on edge?

2. Quid vobis? vos proverbiantes proverbium 470 super terram Israel, dicendo,

Patres comederunt omphacem, 471 et dentes filiorum obstupescunt.

3. As I live, saith the Lord GOD, ye shall not have occasion any more to use this

proverb in Israel.

3. Vivo ego, dicit Dominator Iehovah, Si erit vobis amplius 472 qui utatur hoc

dicterio 473 in Israele.

4. Behold, all souls are mine; as the soul of the father, so also the soul of the son

is mine: the soul that shineth, it shall die.

4. Ecce omnes animae mihi, 474 sicut anima patris sic anima filii mihi. 475 Anima

quae peccaverit ipsa morietur.

We may collect from this rebuke that the Jews were perverse interpreters of the

best teaching; yea, they purposely reviled the Prophet's expression, and drew it to

a contrary meaning. For it, is far commoner than it ought to be among unbelievers,

always to take occasion of turning backwards, twisting, distorting, and tearing the

teaching of heaven. And at this time we see this impudence increasing greatly in

470That is, "that you use this saying or apothegm." — Calvin. 471Sour grape — I know not why some translate it "the wild vine," for it does not suit. — Calvin.

472Or, "hereafter." — Calvin. 473Or, "utter this proverb." — Calvin. 474That is, "are my own." — Calvin. 475That is, "are my own." — Calvin.

EZEKIEL

the world. For the world is full of buffoons and other deceivers, who wickedly sport

with God, and seek material for joking from the law and the gospel: and so also it

appears to have been in the Prophet's time; for although they listened to the wrath

of God hanging over them, they did not cease to provoke him, and that too for many

years. And not only were their own iniquities set forth against them, but also those

of their fathers: hence the occasion for cavil when they heard --- For so many ages

you do not cease your warfare against God: he has borne with you patiently unto this

day. Do you think that you can carry on your audacity with impunity? God wished

hitherto to tame you by his forbearance; but your obstinacy is not to be subdued.

Since, therefore, not only for one or two generations, but for four and five, your

obstinacy has wrestled with God's goodness, he cannot any longer pardon you. Since

the prophets thus gathered up the iniquities of their fathers, impious men scattered

abroad their witticisms --- then we are to pay the penalty of our fathers' sins: they

provoked God, but we suffer the punishment which they deserved. The Prophet now

convinces them of this unfairness, and shows that they had no reason for transferring

their faults to others, or to thrust them away from themselves, since God was just

in taking vengeance on them. We know that men willingly shuffle so as to free

themselves from blame, and then afterwards accuse God of cruel injustice. It is true,

indeed, that they are held in such constraint by their own consciences that they are

compelled, whether they will or not, to feel that they are suffering punishment justly;

but afterwards they become refractory, and suffocate their conscience, and strive

pettishly with God. Hence these words ---

Though guiltless of your fathers' crimes,

Roman, 'tis thine to latest times

The vengeance of the gods to bear,

Till you their awful domes repair.

Horace, lib. 3, Od. 6, as translated by Francis.

Since so many crimes were rife at Rome, why does that trifler say that the men of

his own age were undeservedly paying the penalty due by their ancestors? But, as I

have said, this is the testimony of a corrupt nature, because we desire to throw off the

blame as far from ourselves as we possibly can. Hence we begin to strive with God,

and to rebel against his judgments. And hence this destruction is the more useful

to us, since it is proposed as a remedy for a disease by far too common. Whatever

the meaning is, this sentiment came into common use like a proverb --- that the

children's teeth were set on edge, because their fathers had eaten sour grapes. By

these allegorical words they wished to free themselves from blame, as if God was

unjustly charging the wickedness of their fathers against them. For to eat the sour

grape or wild grape has the same meaning as to set the teeth on edge; for we know

this to be the effect of acidity. If any one eats a sour grape, his teeth will suffer from

its unripeness. To eat then is to cause this effect on the teeth --- referring to sin:

for they said that their own teeth suffered, not through their own eating the sour

grapes, but through its flowing down from their fathers. On the whole, they wished

to contend with God, as if he were afflicting the innocent, and that, too, under the

fallacious pretext which I have mentioned, as God announced that he would avenge

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the wickedness which had been perpetrated in former ages.

Ye, says he, use this proverb; but as I live, says the Lord Jehovah, you shall not use

this proverb anymore. He does not mean, by these words, that the Jews should re-

pent and become more modest, and not dare to vomit forth such blasphemy against

him; for he is not treating of repentance here; but it is just as if he said, I will strike

from under you this boasting, since your iniquity shall be made manifest, and the

whole world shall acknowledge the justice of your punishment, and that you have

deserved it yourselves, and cannot throw it upon your fathers, as you have hith-

erto endeavored to do. The Jews indeed did not cease their rebellion against God,

and there is no doubt that they were more and more exasperated, so as to expos-

tulate with audacity against him; but because their wickedness was really apparent,

and God was not hostile to them in vain, or for trifling reasons; and although he

was severe, yet they had arrived at the highest pitch of impiety, so that no pun-

ishment could be sufficient or too oppressive. We now understand the meaning of

the Prophet, or rather of the Holy Spirit, since God took away all pretense for shuf-

fling from the Jews when he detected their impiety, and made it conspicuous that

they were only suffering the due reward of their crimes. But God swears by himself,

whence we gather how abominable was their blasphemy; and truly men cannot ab-

solve themselves without condemning God; for God's glory then shines forth, when

every mouth is stopped, as we saw before. (Ezekiel 16:63; Romans 3:19.) As soon

as men descend into that arena, through wishing to show their innocence, it is just

as if they wished to reduce God's justice to nothing. Hence it is not surprising that

God is very angry when he is despoiled of his justice; for he cannot exist without this

attribute.

We now see why an oath is interposed, while he pronounces that he will take care

that the Jews should not ridicule any longer Behold, says he, all souls are mine; as the

sole of the son so the soul of the father, all souls are mine; the soul, therefore, which

has sinned it shall die. Some interpreters explain the beginning of the verse thus:

that men vainly and rashly complain when God seems to treat them too severely,

since the clay does not rise against the potter. Since God is the maker of the whole

world, we are his workmanship: what madness, then, to rise up against him when

he does not satisfy us: and we saw this simile used by Jeremiah. (Jeremiah 18:6.)

The sentiment, then, is true in itself, that all souls are under God's sovereignty by

the right of creation, and therefore he can arbitrarily determine for each whatever

he wishes; and all who clamor against him reap no profit: and this teaching it is

advantageous to notice. But this passage ought to be understood otherwise; namely,

that nothing is more unworthy than that God should be accused of tyrannizing over

men, when he rather defends them, as being his own workmanship. When, therefore,

God pronounces that all souls are his own, he does not merely claim sovereignty

and power, but he rather shows that he is affected with fatherly love towards the

whole human race since he created and formed it; for, if a workman loves his work

because he recognizes in it the fruits of his industry, so, when God has manifested his

power and goodness in the formation of men, he must certainly embrace them with

affection. True, indeed, we are abominable in God's sight, through being corrupted

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by original sin, as it is elsewhere said, (Psalm 14:1, 2;) but inasmuch as we are men,

we must be dear to God, and our salvation must be precious in his sight. We now

see what kind of refutation this is: all souls are mine, says he: I have formed all,

and am the creator of all, and so I am affected with fatherly love towards all, and

they shall rather feel my clemency, from the least to the greatest, than experience

too much rigor and severity. At length he adds, the soul which sinned it shall die.

Now, Ezekiel expresses how God restrains the Jews from daring to boast any longer

that they are afflicted undeservedly, since no innocent person shall die; for this is

the meaning of the sentence; for he does not mean that every guilty person should

die, for this would shut against us the door of God's mercy, for we have all sinned

against him: so it would follow that there is no hope of safety, since every man must

perish, unless God freed sinners from death. But the Prophet's sense is not doubtful,

as we have said, since those who perish are not without fault; neither can they bring

up their innocence to God, nor complain of his cruelty in punishing them for the sins

of others. Although here a question may arise, since no one at this day perishes

who does not partly bear the fault of another, namely, of Adam, by whose fall and

revolt the whole human race actually perished. Since therefore Adam, by his fall,

brought destruction upon us, it follows that we perish through the fault of another.

Since this question will be treated again in its own place, it will now be sufficient to

say, in three words, that although we perish through the fault of another, yet the

fault of each individual is joined with it. We are not condemned in Adam as if we

were innocent in ourselves, but we have contracted pollution from his sin; and so

it has come to pass that each must bear the punishment of his own crime, since

the punishment which he deserved first is not simply inflicted on the whole human

race, but we have been tainted with his sin, as will afterwards be said. Whatever the

meaning, we shall not die innocent, since each is held convicted by the testimony

of his own conscience. As far as relates to young children, they seem to perish not

by their own, but for another's fault; but the solution is twofold; for although sin

does not appear in them, yet it is latent, since they carry about with them corruption

shut up in their soul, so that they are worthy of condemnation before God. This

does not come under the notice of our senses; but we should consider how much

more acutely God sees a thing than we do: hence, if we do not penetrate into that

hidden judgment, yet we must hold that, before we are born, we are infected by the

contagion of original sin, and therefore justly destined to ultimate destruction: ---

-this is one solution. But as far as concerns the Prophet's expression, the dispute

concerning infants is vain and out of place, since the Prophet only wished to refute

that impious perverseness, as I have said, so that the people should no longer charge

God with cruelty. The soul, says he, which has sinned; that is, none of you can boast

of innocence when I punish you: as when it is said, He who does not labor, neither let

him eat. (2 Thessalonians 3:10.) Surely this cannot be extended to infants. Nature

teaches us that they must be nourished, and yet sure enough they do not acquire

their food by labor: but this is said of adults, who are old enough to acknowledge

the reason why they were created, and their fitness for undergoing labor. So also, in

this place, we are not treating of the tender young when newly born, but of adults,

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who wish to charge God instead of themselves, as if they are innocent; and so, when

they cannot escape punishment, they are anxious to transfer the fault elsewhere ---

first upon others, and then upon God himself.

PRAYER.

Grant, Almighty God, since you have not only created us out of nothing, but have

deigned to create us again in your only-begotten Son, and have taken us from the

lowest depths, and deigned to raise us to the hope of thy heavenly kingdom:-Grant,

I say, that we may not be proud or puffed up with vainglory; but may we embrace

this favor with becoming humility, and modestly submit ourselves to thee, until we

become at length partakers of that glory which your only-begotten Son has acquired

for us. --- Amen.

Lecture Fifty-Fourth.

Ezekiel 18:5-9

5. But if a man be just, and do that which is lawful and right,

5. Et vir si fuerit justus, et fecerit judicium et justitiam,

6. And hath not eaten upon the mountains, neither hath lifted up his eyes to the

idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath

come near to a menstruous woman,

6. Super montes non comederit, et oculos suos non extulerit ad idola 476 do-

mus Israel, et uxorem socii sui 477 non polluerit, et ad mulierem menstruatam non

accesserit,

7. And hath not oppressed any, but hath restored to the debtor his pledge, hath

spoiled none by violence, hath given his bread to the hungry, and hath covered the

naked with a garment;

7. Et neminem afflixerit, 478 pignus suum reddiderit debitori, praedam non ra-

puerit, 479 panem suum famelico dederit, et nudum texerit vestimentis;

8. He that hath not given forth upon usury, neither hath taken any increase, that

hath withdrawn his hand from iniquity, hath executed true judgment between man

and man,

8. Cum usura non dederit et incrementum 480 non acceperit, ab iniquitate re-

traxerit manum suam, judicium fideliter fecerit inter virum et virum,

9. Hath walked in my statutes, and hath kept my judgments, to deal truly; he is

just, he shall surely live, saith the Lord GOD.

9. In statutis meis ambulaverit, et judicia mea custodierit ad faciendum veritatem, 481 justus est, vivendo vivet, dicit Dominator Iehovah.

Here the Prophet confirms his former teaching by examples. For he first says, if

any one faithfully keep the law, he shall prosper, since God will repay the reward of

justice: afterwards he adds, if the just man beget a son unlike himself, the justice

of the father shall not profit the degenerate son, but he shall receive the reward

476Properly, "to the filthiness." — Calvin. 477Or, "of his neighbor." — Calvin. 478Or, "oppressed." — Calvin. 479Verbally, "has not seized booty." — Calvin. 480Or, "reward, gain." — Calvin. 481That is, "to conduct himself faithfully." — Calvin.

EZEKIEL

of his iniquity. But if this second person should beget a son who does not imitate

his father, God promises that this third person shall be acceptable by him, because

he is just, and therefore enjoys prosperity and happiness. We see, then, that the

grandfather and grandson are here spoken of, and that the son of the first, and

father of the third, is placed between them. But this is the Spirit's intention, that God

has prepared a reward for each according to their lives, so that he does not permit

them to be deprived of their promised blessing, nor let the impious and despisers

of his law escape. Now let us come to the words, if any one has been just, says

he, he shall be just, therefore he shall live. He speaks generally first: he afterwards

enumerates certain species under which he embraces the sum of the whole law. The

full sentence is, if any one has been just, he shall live in consequence of his justice.

But the Prophet defines what it is to be just, and he there chooses certain parts of

the law: by putting a part for the whole, as I have said, he signifies, that whoever

faithfully observes the law is esteemed just before God. Now we must examine each

of these kinds of justice, and afterwards come to the general doctrine. He says first,

that he is just who does justice and judgement. By the word judgment holy Scripture

signifies rectitude; but when the two words are joined together, judgment seems to

express more than justice: for justice is nothing but equity, fidelity, integrity, when

we abstain altogether from fraud and violence, and deal with our brethren as we

wish them to deal with us. Whoever so conducts himself is said to do justice; but

judgment is extended further, namely, when we not only desire to benefit but defend

our brethren, when unjustly oppressed, as far as we can, and when we oppose the

lust and violence of those who would overthrow all that is right and holy. Hence to

do judgment and justice is nothing else than to abstain from all injury by cultivating

good faith and equity with our neighbors: then to defend all good causes, and to take

the innocent under our patronage when we see them unjustly injured and oppressed.

But these duties belong properly to the second table of the law. But it is clear from

this that we fear God when we live justly with our brethren, for piety is the root of

charity. Although many profane persons seem blameless in their life, and manifest

a rare integrity, yet no one ever loves his neighbor from his heart, unless he fears

and reverences God. Since, therefore, charity flows from piety and the fear of God,

as often as we see the duties of the second table placed before us, we should learn

them to be the testimonies to the worship of God, as is this place: but then the

Prophet also adds certain parts of the first table.

He says then, if he has not eaten upon the mountains, and not raised his eyes to

the abominable deeds of the house of Israel. These two points respect the worship

of God: for by the figure ``a part for the whole'' to eat, means to offer sacrifices: he

refers to those to which banquets were added as appendages. And truly when Paul

speaks of idolatry, he does not say, if any one bends his knees before stone or wood,

but he quotes the words of Moses, that the people rose up to play after eating, that

is, after banqueting. (1 Corinthians 10:7; Exodus 32:6.) Hence a feast is there taken

for that sacrilegious profaneness when the people made for themselves a calf, and

wished to worship God before it. When, therefore, it is now said, if any one has not

eaten upon, the mountains: by a feast, as I have said, a sacrifice offered to idols is

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intended. Now we know that altars were raised on high in every direction, because

they thought that they were near God when they ascended to an elevated spot.

Because, therefore, superstitions were so exercised on the mountains, hence the

Prophet relates what was customary, if any one has not eaten, upon the mountains:

then he explains himself more clearly, if any one has not raised his eyes to the idols

of the house of Israel. To raise the eyes is here taken by a figure of speech for

to be urged with eagerness towards superstitions: for we know that eyes are the

principal outlets to the affections; for when the affections burst forth in the eyes,

and are conspicuous there, it is not surprising if all our desires are marked by this

form of speech. Thus a person is said to raise his eyes to the house of his neighbor

when he covets it, and also towards his wife, or anything else, when he is seized

by a depraved lusting. The meaning is, then, that those who do not contaminate

themselves with idols are thought just before God, as far as concerns the first table

of the law, since they are content with the simple and lawful worship of God, and do

not incline from it in any direction; nor, like the superstitious, allow their eyes to be

wandering and erratic: and so they are compared with harlots who seek lovers on all

sides. I repeat it again. --- the meaning is, that the true worshipers of God are those

who are content with his doctrine, and are not carried hither and thither by a perverse

appetite, and so fabricate for themselves idols. Besides, the Holy Spirit calls idols

{,}גלוליםgelolim, ``defilements,'' 482 since all superstition should be detested by us;

for as we are prone by nature to all kinds of error, we cannot be sufficiently restrained

within the true and pure worship of God. Since, then, unbelievers imagine their gods

to be sacred, the Holy Spirit, on the other hand, pronounces them to be defiling,

since their profane worship is disgusting and abominable. But he says, the idols of

the house of Israel, so that all shuffling must cease: because, if he had spoken of

idols only, they might have objected that they detested the false and foolish gods

of the Gentiles; but since many ceremonies were through long use received among

the elect people, these ought not to be condemned like the impious rites of the

heathen. The Holy Spirit refutes this cavil, and says, that though the house of Israel

has approved such defilement's, yet they are not to be excused for setting aside the

law of God, and devoting themselves to human fictions.

And has not polluted his neighbors wife. The Prophet now returns again to the

second table, and treats here of adultery; and the language must be noticed, since

such contamination shows how holy God considers the marriage tie: hence we see

the atrocity of the sin, and the detestable nature of adultery; for both parties are

equally polluted, though it appears stronger in the female sex through their natural

modesty. We must hold, then, that the very body is engrained with disgrace and

infamy, as Paul says, when such sins are committed. Other sins, says he, are without

the body; but this is a sin against the body itself which thus bears the marks of shame

and infamy. (1 Corinthians 6:18.) Here, as I have said, Ezekiel treats the case of the

woman, since the offense is in her case more pernicious. It follows --- and has not

approached a female when legally unclean: for we know this to be prohibited under

482The older lexicons connect this word with that for filth, dii stercorii, following the Jewish commentators: it occurs forty-seven times in the Old Testament, and our translators have always translated it "idols." The margin of Deuteronomy 29:17, has dungy gods.

EZEKIEL

the law; as being contrary to nature; for it was not necessary to define the matter

by written law, as it speaks for itself. and God detests such crimes, not only because

their offspring would contaminate cities and the nation at large, but because they

are adverse to the instincts of human nature. (Leviticus 18:19; Leviticus 20:18.)

He afterwards adds, if he has not oppressed or afflicted any one. This is general,

just as if the Prophet had said, if he has abstained from all fraud, violence, and

injustice. But this is a great point to live so innocently among men, that no one

should complain of any injury done to him, nor of any loss sustained. But it is not

enough to preserve this self-restraint unless we desire to profit our brethren, since

God wishes the good offices of life to be reciprocal: although, indeed, to take care to

be free from all injustice ought to precede other duties. He says, if he has returned

his pledge to the debtor. This ought not to be taken generally, but depends on the

precept of the law; for we have often said, that the prophets are the interpreters

of Moses, and so they often touch briefly on what Moses expresses more clearly.

But if we wish to occupy ourselves usefully in reading them, we ought to determine

the meaning of the law, and then to accommodate what we read in the prophets

to what is there contained. 483 So, in this passage, to restore the pledge to, the

debtor, is restricted to the poor and needy, who had pledged either their garments,

or their beds, or the tools by which they acquired a livelihood: for God forbids taking

a pledge of a widow or a poor person: then he forbids taking a millstone, that is, any

tool which a workman uses to Judea his living; for if any one empties the workshop

of the miserable, he might just as well take his life. Hence Moses says, His life is in

the pledge, (Deuteronomy 24:6,) that is, if any one pledges his tools, it is like having

his hands cut off, since he cannot carry on his trade without His tools: hence you

take away his life. Hence God forbids taking a coverlet, or garments, or bedding, for

a wretched man would perish with cold were he to pledge either his coverlet or his

bedding. But if, on the other hand, men of this kind are assisted without taking a

pledge, they will bless those who abstain from too much rigor. Lastly, God forbids

the destruction of the poor man's house, lest he should be ashamed of his poverty,

and then because it is too cruel to penetrate into the house of another, and inquire

for its contents; nay, this is a species of robbery. We see now how Ezekiel thought to

be understood, if he has restored a pledge to the debtor, that is, to the poor debtor,

or the necessary pledge, as I have said, such as tools and needful furniture, without

which a person cannot exercise his trade. He has not seized a prey, that is, has not

preyed upon his neighbors. For every kind of robbery is here marked by the word

{,}גזלgezel, violence. And has given his bread to the hungry. Here the Prophet

teaches what I have lately touched on, that cautious self-restraint from all injury is

not sufficient, and sparing our neighbors; but that more is required, since we ought

to assist them as far as we possibly can. Unless this had been added, many might

object that they injured no one, never defrauded any, nor took advantage of the

483This canon of sacred criticism was not received by the Jews. The Talmud informs us of discussions among their doctors, pointing out the discrepancy between this chapter of Ezekiel and the Pentateuch, and objecting to the writings of this prophet being received into the Canon. See Bartolocci Biblioth. Heb., volume 2, and Wolf. Bibl. Heb., volume 2, as quoted in Norton's Genuineness of the Gospels, volume 2 Additional Notes, p. 141.; and also the Dissertation on this chapter at the end of this volume.

JOHN CALVIN

simple. But since God has united men in the bonds of mutual society, hence they

must mutually perform good offices for each other. Here, then, it is required of the

rich to succor the poor, and to offer bread to the hungry. But it is said, His bread,

lest any one should object, through his habit of being too restricted; but there is no

reason to bind me to bestow my goods on others: this is my bread, and so I have

a right to possess what is my own: if any one is oppressed by want, I confess it to

be praiseworthy to succor him, but no one is compelled to this act of liberality. Lest

any one should escape thus, behold, says the Holy Spirit, although you rightly call

the bread yours, yet it is not so yours that you ought to refuse your brother when his

hunger provokes you to pity. And has covered the naked with a garment: the rule for

garment and for bread is the same. The substance is, that others are not deemed just

before God unless they are inclined to benevolence, so as to supply the necessities

of their brethren, and to succor them in their poverty. It follows, since he has not

given on usury and has not received increase. Here, among other crimes, Ezekiel

enumerates usury --- though the word usury is not properly suitable to this passage

{,}נשךneshek, is deduced from biting, and so the Hebrews name usury, because

it gnaws and by degrees consumes the miserable. Ezekiel then says, that they are

considered observers of the law who abstain from usury. But because men are very

acute and cunning on this point, and devise subterfuges by which they may hide their

cruelty, he adds, and has not received increase: for we know how various are the

schemes for gain: for whoever devotes his attention to unlawful gains, will find out

many monstrous things which no one would ever have thought of. Thus it happens

that the usurer will deny that he exacts usury, and yet he will spoil the wretched and

even suck out their blood. Under the name, {,}תרביתther-bith, Ezekiel comprehends

those more secret kinds of usury which the avaricious use with many disguises, and

when they spread such coverings before them, think themselves free from all blame.

Hence the Prophet says, even if the name of usury is removed and is not taken into

account, yet it is sufficient to condemn men if they receive increase, that is, make a

profit at the expense of others. A question arises here, whether usury be in itself a

crime, since God formerly permitted his people to take interest of strangers, and only

forbade it among themselves. And there was the best reason for that law. For if its

just proportion had been overthrown, there would have been no reciprocity, since the

Gentiles could exact interest of the Jews; and unless that right had been mutual and

reciprocal, as the phrase is, the condition of God's people would have been worse

than that of the Gentiles. God therefore permitted his people to take interest, but not

among each other, as I have said: this was only allowable with strangers. Besides,

the law itself was political: but in this case the Prophet seems to condemn all kinds

of interest, and exaggerates the weight of the sentence, when he adds increase,

that is, whatever gains the avaricious mutually strive for. So also in the 15th Psalm,

where a just mode of living is proscribed for us, David mentions, among other things

--- who has not lent his money on usury, (Psalm 15:5.) It seems, then, from these two

places, that usury is in itself unlawful. But because God's law embraces complete

and perfect justice, hence we must hold that interest, unless it is opposed to God's

law, is not altogether to be condemned, otherwise ignominy would clearly attach to

EZEKIEL

the law of God if it did not prescribe to us a true and complete rule of living justly.

But in the law there is that perfection to which nothing can be added. If then we wish

to determine whether interest is unlawful we must come to the rule of the law, which

cannot deceive us: but we shall not find all interest contrary to the law, and hence it

follows that interest is not always to be condemned. Here, too, we must remember

that we must regard the subject rather than the words, for men trifle by their own

caviling, but God does not admit of such fallacies. Hence, as I said, the substance

ought to be weighed, because the words alone will not enable us to decide whether

interest be sometimes lawful or not. For example, among the Latin's the word for

interest is honorable in itself and has no disgrace attached to it, but that for usury is

odious. What causes disgrace to be thus hidden under it, but they fancied that they

abhorred usurers, hence the general term interest contains within it all kinds of usury,

and there was nothing so cruel, so unjust, and so barbarous, which was not covered

by that pretense. Now since the name for interest was unknown to the French, that

for usury became detestable: hence the French devised a new craftiness by which

they could deceive God. For since no one could bear the name of usury, they used

``interest'' instead: but what does this mean but something which interests us, and

thus it signifies all kinds of repayment for loans, for there was no kind of interest

among the ancients which is not now comprehended in this word. Now since we

have said that interest cannot be totally and without exception condemned, (for we

must not play upon words, but treat the real point,) we must see how far it can be

proved not to be reckoned a crime. First of all, in a well regulated state, no usurer

is tolerated: even the profane see this: whoever therefore professedly adopts this

occupation, he ought to be expelled from intercourse with his fellow-men. For if

any illiberal pursuits load those who pursue them with censure, that of the usurer is

certainly an illiberal trade, and unworthy of a pious and honorable man. Hence Cato

said that to take usury was almost the same as murder. For when asked concerning

agriculture, after he had given his opinion, he inquired, But what is usury? Is it not

murder? says he. And surely the usurer will always be a robber; that is, he will make

a profit by his trade, and will defraud, and his iniquity will increase just as if there

were no laws, no equity, and no mutual regard among mankind. This is one point:

but there is another part of the occupation besides that of taking interest. When any

one sets up his table he uses the same art as a farmer does in employing his labor

in cultivating the fields. But any one may receive interest without being a professed

usurer. For example, a person may have capital and put out a part of it on loan, and

thus receive interest: and if he do that once, he will not be called a usurer; so that

we must consider when and from whom a person exacts interest. But this sentiment

ought to prevail here: ``neither everywhere, nor always, nor all things, nor from

all.'' This indeed was said of offices, and that law was imposed upon the governors

of provinces: but it agrees best with this subject. It is not suitable then to receive

``all things,'' because if the profit exceed moderation it must be rejected, since it is

contrary to charity: we said also that the continual habit and custom is not without

fault. Neither ``everywhere,'' since the usurer, as I have said, ought not to enter or

be brought into the Church of God. Then again, not ``from all,'' because it is always

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wrong to exact usury from a poor man; but if a man is rich, and has money of his

own, as the saying is, and has a very good estate and a large patrimony, and should

borrow money of his neighbor, will that neighbor commit sin by receiving a profit

from the loan of his money? Another borrower is the richer of the two, and might

do without it and yet suffer no loss: but he wishes to buy a farm and enjoy its fruits:

why should the creditor be deprived of his rights when his money brings profit to a

neighbor richer than himself? We see, then, that it may sometimes happen that the

receiver of interest is not to be hastily condemned, since he is not acting contrary to

God's law. But we must always hold that the tendency of usury is to oppress one's

brother, and hence it is to be wished that the very names of usury and interest were

buried and blotted out from the memory of men. But since men cannot otherwise

transact their business, we must always observe what is lawful, and how far it is

so. I know that the subject might be treated at greater length, but I have shortly

expressed what is sufficient for our purpose.

It follows, And has withdrawn his hand from iniquity. Here again the Prophet com-

mends innocence, when we are cautious that our neighbor should not receive any

damage or injury through our fault. Hence abstaining from injury is again praised

here, but a new form of speech is used, since if men are not very anxious and care-

ful they easily extend the hand to iniquity: and why so? various means of gain from

many quarters present themselves to us, and we are easily led captive by such en-

ticements. Hence the Prophet, not without reason, here commends the servants of

God to withdraw the hand from iniquity, that is, not only to abstain from injury, but

when the sweetness of gain entices us, and some plausible means of profit is pro-

posed, that they should restrain themselves this is the meaning of to withdraw the

hand from iniquity. The rest I leave for tomorrow.

PRAYER.

Grant, Almighty God, since you have so instructed us by thy law in the rules of

living justly, that we have no excuse for error or ignorance: Grant, I say, that we may

be attentive to that teaching which you prescribe for us; and so anxiously exercise

ourselves in it, that each of us may live innocently among the brotherhood: and

then may we so worship thee with one consent and so glorify thy name, that we

may at length arrive at that happy inheritance which you have promised for us in

your only-begotten Son. --- Amen.

Lecture Fifty-Fifth.

We yesterday explained why the Prophet says that no one is just unless he with-

draw his hands from iniquity, because many occasions tempt us to injure others:

unless we restrain ourselves in a middle course we often hurt our neighbors. Now

among the virtues of a just man he puts, to judge according to truth: to act truth-

fully, says he, between man and man. This seems indeed to be the proper duty of

judges who discharge a public office, but yet it is suitable to private persons; for al-

though no one argues his own cause except before some one endued with power to

decide it, yet we see that the inclinations of men often pervert equity and rectitude

in judgments. Again, many are chosen arbitrators who do not hold any public office.

The meaning is, that what Ezekiel previously sought concerning equity is extended

EZEKIEL

to the causes of others, that no one should turn aside from right and equity through

private friendship. Afterwards it follows, if he has walked in my statutes and kept

my judgments, in acting with truthfulness. Again, the Prophet returns to general re-

marks: for he has recorded certain kinds of justice, as we said yesterday, whence its

nature may be more clearly perceived. Besides, because God's law contains within

it more than the prophet has thus far mentioned; hence it was necessary to add

this clause, who has walked in my decrees, says he. It is too cold to restrict this

to ceremonies, as is sometimes done; hence I interpret it of edicts or decrees. The

metaphor of walking does not require a long explanation, as it is very common in

Scripture. Hence, to walk in God's precepts is nothing else than to form his life and

morals according to the rule which has been prescribed by God; or, what is the same

thing, so to conduct oneself, that in desiring to be deemed just a man should attempt

nothing but what is agreeable to God's precepts. But since the observance of the law

is difficult, first, because we are not only of a frail disposition, but prone to sin; hence

the word ``serving'' is added, by which the Prophet commends diligence. Whoever

wishes to direct his life according to God's precepts should attentively keep them,

since nothing is more natural than to transgress and fall. He now adds, for acting

truthfully. Integrity is here denoted by the word truthfulness. We gather, then, from

this word the fruitful teaching, that the object of God's whole law is to conduct our-

selves without deceit or fraud, and study to assist one another in simplicity, and to

conduct ourselves with sincerity in every duty. If any one, then, asks the object of

the law, the Prophet here describes it to us --- the performance of truth; and this is

said rightly of the second table. But this may be adapted to the former table, since

the Scripture teaches us that no dissembling can be pleasing to God. And we see

also what Paul says when he briefly defines the end of the law to be charity out of any

pure heart, and faith unfeigned. (1 Timothy 1:5.) But the word truth in this passage

is, in my judgment, referred to that sincerity which we must cultivate, so that no one

should deceive another, nor act fraudulently or knowingly, but be really simple and

sincere. He adds, he is just, and in living he shall live, says the Lord Jehovah. At

length he pronounces, as we said, that he is just who has faithfully observed God's

law; then that a recompense is prepared for all the just who thus sincerely worship

God. Now let us come to the second example.

Ezekiel 18:10-13

10. If he beget a son that is a robber, a shedder of blood, and that doeth the like

to any one of these things,

10. Et genuerit filium praedonem, 484 qui sanguinem effundit, et facit fractri: 485

fratri (ergo) unum ex his. 486

11. And that doeth not any of those duties, but even hath eaten upon the moun-

tains, and defiled his neighbour's wife,

484Or, "a destroyer:" {,{פרףpheretz, signifies to corrupt, destroy; whence, ,{}פרציןpher-tzim, means thieves who dig

through the walls of houses. But that derivation seems to me forced: I rather interpret the word as ``a violent man,'' and one

who breaks through all rectitude. --- Calvin.

485So I interpret it: others read "one thing;" but we shall afterwards see that the word brother is better. — Calvin.

486That is, "any one." — Calvin. Three manuscripts with the Syriac version omit the word {,{אחach, brother; but the Chaldee, and Houbigant, with Archbishop Newcome, all agree with Calvin in inserting it.

JOHN CALVIN

11. Et ipse haec omnia 487 non fecerit, quin potius omnia in montibus comederit,

et uxorem proximi sui corruperit. 488

12. Hath oppressed the poor and needy, hath spoiled by violence, hath not re-

stored the pledge, and hath lifted up his eyes to the idols, hath committed abomi-

nation,

12. Pauperem et egenum oppresserit, praedas rapuerit, pignus non reddiderit, et

ad idola oculos suos extulerit, abominationem fecerit.

13. Hath given forth upon usury, and hath taken increase: shall he then live? he

shall not live: he hath done all these abominations; he shall surely die; his blood

shall be upon him.

13. Cum usura dederit, et incrementum acceperit: et vivet? 489 non vivet: abom-

inationes cunctas patravit, moriendo morietur, sanguis ejus in eo erit. 490

He has oppressed the poor and needy: he had simply said, He has oppressed a

man; but now to make the greatness of the crime appear, he speaks of the poor

and needy: for cruelty in oppressing them is less tolerable. Whatever the condition

of the person whom we treat, with injustice, our wickedness is in itself sufficiently

worthy of condemnation; but when we afflict the wretched, whose condition ought

to excite our pity, that, inhumanity is, as I have said, far more atrocious. Hence

this circumstance exaggerates what Ezekiel had formerly simply expressed. In the

phrase for seizing booty, the word for booty is in the plural: in the next phrase he

omits the word for debtor, because it is sufficiently understood: in the next, he does

not add ``of the house of Israel'' to the word ``idols;'' and in the last clause the

word ``abomination'' seems to refer to one kind of grossness only: but if any wish

to extend its meaning further, I do not, object; but since he lately used the word

in the plural, I rather take this word in its restricted sense. I pass thus rapidly over

this second example, as I shall over the third, because Ezekiel preserves the same

sentiments, and repeats almost the same words as he had just used. Hitherto he

has taught that life is laid up for all the just as the reward of their justice: but he now

sets before us a degenerate son, sprung from a just father, running headlong into all

kind of wickedness. He says, then, if a man who desires to obey the law beget a son

of a perverse disposition, who rejects the discipline of his father, and at the same

time violates the whole law of God, shall he surely live? No, says he, he shall die,

his blood shall be upon him; that is, he cannot escape God's judgment;, because his

crimes cry out, and are heard. Hence none who turn aside from the right way shall

remain unpunished: this is the simple meaning of the Prophet. Let us now come to

the third member.

Ezekiel 18:14-17

14. Now, lo, if he beget a son, that seeth all his father's sins which he hath done,

and considereth, and doeth not such like,

14. Et ecce genuerit filium, et viderit cuncta scelera patris sui quae perpetravit,

et timuerit, et non fecerit secundum ipsa,

487The precepts of the law, which he had mentioned before. — Calvin. 488"Polluted," as we said yesterday. — Calvin. 489That is, "shall he live?" — Calvin. 490That is, "shall rest upon himself." — Calvin.

EZEKIEL

15. That hath not eaten upon the mountains, neither hath lifted up his eyes to

the idols of the house of Israel, hath not defiled his neighbour's wife,

15. Super montes non comederit, et oculos suos non extulerit ad idola 491 domus

Israel 492 uxorem proximi sui non polluerit,

16. Neither hath oppressed any, hath not withholden the pledge, neither hath

spoiled by violence, but hath given his bread to the hungry, and hath covered the

naked with a garment,

16. Et neminem oppresserit, pignus non pigneraverit, 493 et rapinam 494 non

rapuerit: panem suum famelico dederit, 495 et nudum operuerit vestimento.

17. That hath taken off his hand from the poor, that hath not received usury nor

increase, hath executed my judgments, hath walked in my statutes; he shall not die

for the iniquity of his father, he shall surely live.

17. Ab egeno retraxerit manum suam, foenus et inerementum non acceperit, ju-

dicia mea fecerit, in decretis meis ambulaverit, ipse non morietur in iniquitate patris

sui, vivendo vivet.

In this third example Ezekiel announces, that if a man be born of a wicked father,

he may nevertheless be pleasing to God, if he be unlike his father and thus he refutes

the proverb that was so common in Israel --- that the father ate the sour grapes, and

the children's teeth were set on edge. For if the sons were sufferers through the

father's eating the sour grapes, then the pious who drew their origin from wicked

despisers of God would be freed from all their sins. Thus Ezekiel would have been

punished instead of his father, Ahaz, and Josiah instead of Manasseh. But here the

Prophet bears witness that the good, however they may have been born from wicked

parents, should receive the reward of righteousness no less certainly and faithfully

than if they had come down from heaven, and if their family had always been without

the commission of any crime. Since, therefore, God does not punish them for their

fathers' crimes, it follows that the Israelites uttered this taunt not only foolishly, but

impiously, saying that their own teeth were set on edge, because their fathers had

eaten the sour grapes. Besides, as there is a difference in the phrase, I shall notice

briefly what is worthy of remark: if he begat a son who saw all that his father had

done, and was afraid. Here the Prophet teaches that it needed the greatest attention

for the son to forsake the example of a bad father. For sons are blind to their fathers'

vices; and although, when duty is set before them, they carelessly despise it, yet

they fancy themselves held so far by pious reverence, that they dare not condemn

their fathers. Hence it happens that sons do not acknowledge their fathers' crimes,

and thus a wicked father corrupts his son willingly. Bad discipline, therefore, is added

to this, so that it is not surprising if the offspring is worse than his ancestors. For

this reason the Prophet says, if he has seen, that is, if a righteous child has observed

his father's sins, since sons shut their eyes as much as possible to all their fathers'

491Or, "pollutions" — Calvin. 492The house of Israel is expressed here as in the first set. — Calvin. 493Verbally; but because there is a difference between the Latin words for to give and receive a pledge, it makes the sense clearer to say, not to receive a pledge. — Calvin.

494He now uses the singular number, "a prey." — Calvin. 495Or, "distributed." — Calvin.

JOHN CALVIN

crimes; nay, they embrace their vices for the greatest virtues.

He then adds, if he has feared. It would not be sufficient to take notice of this

without adding the fear of God. It is true, indeed, that many were unlike their parents,

through being restrained by shame; for when they heard the reproaches of their

parents, they were touched with ingenuous modesty, so as to be on their guard

against such enormities. But all these followed the empty shadow of justice; and

here the serious observance of the law is treated, which cannot flow from anything

else but, the fear of God, and this, as Scripture says, is the beginning of wisdom.

(Psalm 111:10; Proverbs 1:7.) A person thus may be blameless through his whole

life, and yet not touch on any part of justice, since righteousness flows from only

one principle --- the fear of God. He afterwards adds, and has not done according

to them. We see, therefore, that those who implicate themselves in others' crimes

are not otherwise deceived, unless they purposely stifle all difference between good

and evil; for if they had attended to this, they would doubtless have been touched

with some fear, and thus have governed their life according to God's precepts: but

scarcely one in a hundred thinks of this, and hence every one mingles freely with

his neighbors, and so all perish together. He afterwards adds, he has not eaten

upon the mountains, has not raised his eyes to the idols of the house of Israel: we

have explained all these: and has not oppressed any one, and has not received

a pledge. We said that this ought not to be explained of every pledge; for it was

lawful for any one, on giving money, to receive a pledge for its return, but not from

one who is destitute of either garments or the necessary implements of trade: so I

pass this by. He has not received a prey, has distributed his bread to the hungry He

adds, what he had not touched on previously, he has withdrawn his hand from the

poor. This seems to differ from the opinion which we had in the sixteenth chapter,

(Ezekiel 16:49.) Among the sins of Sodom, the Prophet there puts this also, that they

withdrew their hand from the poor and needy; and surely, when we stretch forth the

hand for the sake of help, it is a true proof of charity; but if we withdraw the hand,

it is a proof of cruelty, since we do not deign to aid a brother who ought to obtain

some favor from us. But we must bear in mind that there are two senses in which

the hand is either extended or withdrawn. If I extend my hand to the poor to supply

what is wanting, and to the weak to render him aid, this is the duty of charity. If,

on the contrary, I withdraw my hand, I unjustly turn away from him who implores

my confidence, and whose misery ought to win for him some favor. But we extend

the hand when we seize on a neighbor's goods, and violently deprive him of them,

and despoil the innocent of their rights. On the contrary, he who withdraws his hand

is humane in sparing his brethren, and not enriching himself at their expense, and

profiting by their oppression. In this sense the Prophet now enumerates withdrawing

the hand from the poor in the list of virtues, because the poor are subject to all

kinds of injury. If, therefore, when we see booty already prepared for us, and yet we

refrain from it, this is a proof of true charity. But again, we must remark upon what

I treated but briefly yesterday, namely, that we must withdraw our hands from the

poor, because nothing is more easy than to be enticed to make a gain of the poor;

and wherever occasion and impunity offer themselves, avarice so seizes us, that we

EZEKIEL

neither discern nor consider what is right and fair. Every one who wishes to preserve

his self-restraint, and to subdue his affections, ought to attend to this with all his

strength and with constant struggling: thus the Prophet says, we must withdraw the

hand

Now at last he concludes: he shall not die through his father's iniquity; he shall

surely live. He does not repeat that this is just, yet we must understand it so; but

he stops at the immediate effect, since God's blessing awaits all the just, as Isaiah

says surely there is a reward to the just, (Isaiah 3:10;) and the Prophet exclaims as if

it were believed with difficulty: for, since we see all things revolving promiscuously

in the world, we directly imagine either that God is at rest in heaven, or that chance

governs all things here on earth. But we must strive against this perverse suppo-

sition, and determine, as Isaiah teaches, that there is a reward for the just. The

Prophet now expresses this, while a difficult question arises from the passage; for

he says that he is just who has kept the law, and so God will bestow a recompense

upon. him: hence these two things are connected together, and the question which

I mentioned arises from the former clause; for the whole Scriptures teach that no

one is just, and that none can be justified by the law. But these things are contrary

to each other; to be just and worthy of reward through keeping the law, since none

is just, all are transgressors, all devoid of justice, and so but one remedy remains ---

that of seeking our safety from the gratuitous mercy of God. But although, at first

sight, this kind of it consistency disturbs the rude and partially-exercised commenta-

tor, yet this solution is easy, since, strictly speaking, justice is the observance of the

law. If any one asks, then, what justice is, the proper definition is, the observance

of law. Why so? Because the law, as I said yesterday, lays down the solid rule of

justice; whoever observes it will be esteemed just; and thus justification is properly

said to be placed in works. But, on the other hand, Scripture pronounces what is very

true, and entirely confirmed by experience, that no one can satisfy the law, and, on

account of this defect, we are all deprived of justification by works. What I have said

may be made much clearer by many testimonies of Scripture. Not the hearer of the

law, says Paul, in the second chapter of the epistle to the Romans, but the doer of

the law, shall be justified, (Romans 2:13.) There Paul speaks naturally, that those

are just who conform their whole life to the obedience of God's law. So also John,

in his canonical epistle: He who does righteousness is righteous. (1 John 3:7.) Now,

if any one asks whether any perfect observer of the law can be found, or one who

does justice in every respect, the answer is at hand, that we are all by nature very

far gone from all righteousness, and all our senses and affections are enemies which

contend against God's law, as Paul teaches: The whole soul of man is perverse, and

we are not fit to think anything of ourselves, and that all our sufficiency is of God,

since we are slaves of sin. (Romans 8:7; 2 Corinthians 3:5; Romans 11.) But it would

be superfluous to heap together many testimonies. Let it suffice, then, that we are

by nature all together rebels against God, so that not the slightest particle of good

can be found in us. As far as concerns the faithful, they aspire indeed to righteous-

ness, but lamely, and at a great distance from their aim; they often wander from the

way, and they often fall, so that they do not satisfy the law, and hence require God's

JOHN CALVIN

pity. Hence we must come to the second kind of righteousness, which is improperly

so called, namely, that which we obtain from Christ. He who does righteousness is

righteous. (l John 3:7.) None of us does it; but Christ, who fulfilled the law, is es-

teemed just before God. Hence it is necessary that we should be approved by God

through his righteousness; that is, it is imputed to us, and we are accepted through

his righteousness. Hence justification by faith, as it is called, is not properly righ-

teousness; but on account of the defect of true righteousness, it is necessary to fly

to this as to a sacred anchor; and Paul, in the tenth chapter to the Romans, explains

this briefly and clearly. The righteousness of the law, says he, thus speaks: He who

has done these things shall live in them; but the righteousness of faith says, He who

has believed shall be just. The Apostle here speaks of a double righteousness --- that

of the law and of faith: he says, that the righteousness of the law is situated in works,

since no one is thought just unless he fulfills the law. (Romans 10:5-8.) Since all are

far distant from this standard, another is added and substituted, namely, that we

may embrace the righteousness of Christ by faith, and so become just, by another

righteousness without us: for if any one again objects that justification by the law

is superfluous, I answer, that it profits us in two ways; first, because the law brings

in those convicted of their own unrighteousness to Christ. This, then, is one fruit

of the law, that we renounce our own righteousness, when our iniquity so discloses

itself, that it compels us to be silent before God, as we formerly saw. A more fruitful

result follows; because, when God regenerates his elect, he inscribes a law on their

hearts and in their inward parts, as we have elsewhere seen, and shall see again

in the thirty-sixth chapter. (Jeremiah 31:33; Ezekiel 36:26, 27.) But the difficulty is

not yet solved; because the faithful, even if regenerated by God's Spirit, endeavor

to conform themselves to God's law, yet, through their own weakness, never arrive

at that point, and so are never righteous: I answer, although the righteousness of

works is mutilated in the sons of God, yet it is acknowledged as perfect, since, by

not imputing their sins to them, he proves what is his own. Hence it happens, that

although the faithful fall back, wander, and sometimes fall, yet they may be called

observers of the law, and walkers in the commandments of God, and observers of

his righteousness. But this arises from gratuitous imputation, and hence also its re-

ward. The works of the faithful are not without reward, because they please God,

and pleasing God, they are sure of remuneration. We see, then, how these things

are rightly united, that no one obeys the law, and that no one is worthy of the fruits

of righteousness, and yet that God, of his own liberality, acknowledges as just those

who aspire to righteousness, and repay them with a reward of which they are un-

worthy. When, therefore, we say that the faithful are esteemed just even in their

deeds, this is not stated as a cause of their salvation, and we must diligently notice

that the cause of salvation is excluded from this doctrine; for, when we discuss the

cause, we must look nowhere else but to the mercy of God, and there we must stop.

But although works tend in no way to the cause of justification, yet, when the elect

sons of God were justified freely by faith, at the same time their works are esteemed

righteous by the same gratuitous liberality. Thus it still remains true, that faith with-

out works justifies, although this needs prudence and a sound interpretation; for this

EZEKIEL

proposition, that faith without works justifies is true and yet false, according to the

different senses which it bears. The proposition, that faith without works justifies

by itself, is false, because faith without works is void. But if the clause ``without

works'' is joined with the word ``justifies,'' the proposition will be true, since faith

cannot justify when it is without works, because it is dead, and a mere fiction. He

who is born of God is just, as John says. (1 John 5:18.) Thus faith can be no more

separated from works than the sun from his heat yet faith justifies without works,

because works form no reason for our justification; but faith alone reconciles us to

God, and causes him to love us, not in ourselves, but in his only begotten Son. Now,

therefore, that question is solved, when the Prophet teaches that life is reposed in

the just, even if they are born of wicked and unholy parents.

Lastly, we must notice the word ``life,'' since the word ``living'' ought not to be

understood only of life on earth, but looks to eternal life: and here some exposi-

tors are mistaken: for because they could not free themselves from those difficulties

which I lately explained, they interpreted the words of Moses in a civil sense --- He

who has done these things shall live in them. But Moses is speaking of life eternal.

Hence we must hold, not only that a reward is promised in this life to the just ob-

servers of the law, but that eternal life is also a promised reward. Besides, as I have

said, since we are all destitute of righteousness, so we thought not to hope for any

reward, since we are all under the law and under the curse, as Paul says: neither is

there any means of escape, as Paul again says, (Galatians 3:10, 13,) unless we fly

with complete and abject faith to the mercy of God alone, and to the satisfaction by

which Christ has reconciled us to his Father. Here I shall finish.

PRAYER.

Grant, Almighty God, since you have pointed out to us the true way of safety,

since you did perceive us all deficient in this respect, and since the law which ought

to have given us life brought death through our transgressing it: Grant, I pray thee,

since you have set before us your only Son in whom we may be reconciled and obtain

the perfect righteousness which we need, that we may so embrace the grace which

is offered to us in the gospel, that we may strive more and more to proceed in the

pursuit of piety, till we arrive at length at the blessed inheritance which the same,

your only-begotten Son, has acquired for us. --- Amen.

Lecture Fifty-Sixth.

Ezekiel 18:18-19

18. As for his father, because he cruelly oppressed, spoiled his brother by vio-

lence, and did that which is not good among his people, lo, even he in shall die in

his iniquity.

18. Pater ejus quia opprimendo oppressit, et rapuit praedam a fratre, et quod non

est bonum fecit in medio populi sui: ecce is morietur iniquitate sua.

19. Yet say ye, Why? doth not the son bear the iniquity of the father? When the

son hath done that which is lawful and right, and hath kept all my statutes, and hath

done them, he shall surely live.

19. Et dicitis, Quare non portabit filius iniquitatem patris? eo quod filius fecit

judicium et justitiam, et custodivit omnia statuta mea fecitque ea: ideo vivendo

JOHN CALVIN

vivet.

He inculcates the same thing more at length, not for the sake of ornament so

much as to refute that impious saying in which the Israelites so perniciously per-

sisted. Since then it was difficult to tear from their minds what was so deeply rooted

in them, the Prophet often exclaims that no one was punished except he deserved

it for his crimes. He adds in the next verse what seems superfluous and absurd: for

the Israelites did not contend with God for sparing the innocent: but here Ezekiel

represents them speaking as if they wished the innocent son to be punished equally

with the wicked father. But he does not mean that they contended about the right,

but about the fact, as we usually say. For since they were imbued with that error,

that punishments extended beyond the criminals, on the other hand he pronounces

that the just were not absolved by their own goodness, if they sprang from impious

parents, although the people supposed so; for they were buried under their own de-

praved judgment, otherwise they must have perceived that justice is never deprived

by God of its reward of life.

Ezekiel 18:20

20. The soul that sinneth, it shall die. The son shall not bear the iniquity of the

father, neither shall the father bear the iniquity of the son: the righteousness of the

righteous shall be upon him, and the wickedness of the wicked shall be upon him.

20. Anima quae peccaverit ipsa morietur: filius non portabit iniquitatem patris,

et pater non portabit iniquitatem filii: justitia justi super eum erit, et impietas impii

super eum erit.

Ezekiel still pursues the sentiment which we have explained, namely, that God

is a just judge and treats every one according to his conduct; as Paul says, As each

has lived in the flesh, so God lays up a reward for him. (Romans 8:13.) But he

more clearly refuted the proverb, that the sons should suffer for their fathers' sins.

He says, then, that each when he comes before God's tribunal should be judged by

his works. As far then as the general sentiment is concerned, it is in accordance

with common sense that God should exact punishment of the wicked, and that they

should receive the just reward of their works. But in the next clause, the question

arises how the Spirit here pronounces that the son should not pay the penalty due to

the father, when God so often declares that he visits the sins of the fathers upon the

children unto the third and fourth generation. (Exodus 20:5.) That sentiment often

occurs: but there are two passages peculiarly remarkable, where it is annexed to the

second precept of the law, (Deuteronomy 5:9,) and then in that remarkable vision

which occurred to Moses, God pronounces the same thing as before, namely, that

the iniquity of the fathers should fall upon the sons. (Exodus 34:7.) These passages

seem opposed to each other, but it will be easy to remove the contradiction by

beginning with the fall of Adam, since if we do not consider the whole race fallen

in Adam, we can scarcely extricate ourselves from that difficulty which we often

feel as causing pungent scruples. But the principle of one universal fall in Adam

removes all doubts. For when we consider the perishing of the whole human race,

it is said with truth that we perish through another's fault: but it is added at the

same time, that every one perishes through his own iniquity. If then we inquire into

EZEKIEL

the cause of the curse which presses upon all the posterity of Adam, it may be said

to be partly another's and partly our own: another's, through Adam's declension

from God, in whose person the whole human race was spoiled of righteousness and

intelligence, and all parts of the soul utterly corrupted. So that every one is lost in

himself, and if he wishes to contend with God, he must always acknowledge that

the fountain of the curse flows from himself. For before the child was born into the

world, it was corrupt, since its menial intelligence was buried in darkness, and its will

was perverse and rebellious against God. As soon as infants are born they contract

pollution from their father Adam: their reason is blinded, their appetites perverted,

and their senses entirely vitiated. This does not immediately show itself in the young

child, but before God, who discerns things more acutely than we do, the corruption

of our whole nature is rightly treated as sin. There is no one who during the course

of his life does not perceive himself liable to punishment through his own works; but

original sin is sufficient for the condemnation of all men. When men grow up they

acquire for themselves the new curse of what is called actual sin: so that he who

is pure with reference to ordinary observation, is guilty before God: hence Scripture

pronounces us all naturally children of wrath: these are Paul's words in the second

chapter of the epistle to the Ephesians, (Ephesians 2:3.) If then we are children

of wrath, it follows that we are polluted from our birth: this provokes God's anger

and renders him hostile to us: in this sense David confesses himself conceived in

sin. (Psalm 51:5.) He does not here accuse either his father or his mother so as

to extenuate his own wickedness; but, when he abhors the greatness of his sin in

provoking the wrath of God, he is brought back to his infancy, and acknowledges

that he was even then guilty before God. We see then that David, being reminded

of a single sin, acknowledges himself a sinner before he was born; and since we

are all under the curse, it follows that we are all worthy of death. Thus, the son

properly speaking shall not die through the iniquity of his father, but is considered

guilty before God through his own fault.

Now let us proceed further. When God pronounces that the iniquity of the father

returns into the bosom of the son, we must remember that when God involves the

son in the same death with the father, he does so principally because the son of the

impious is destitute of his Spirit: whence it happens that he remains in the death

in which he was born. For if we do not consider any other punishments than those

which are openly inflicted, a new scruple will again arise from which we cannot free

ourselves, since this inquiry will always recur, how can the son perish by his own

fault, if he can produce good fruit and so reconcile himself to God? But the first

punishment with which God threatens the reprobate is that which I have mentioned,

namely, that their offspring are destitute and deprived of spiritual gifts, so that they

sink deeper and deeper into destruction: for there are two kinds of punishment, the

one outward and the other inward, as we express it. God punishes the transgres-

sors of his law by either the sword, or by famine, or by pestilence, as he everywhere

denounces: he is also armed with other means of slaughter for executing his wrath,

and all these punishments are outward and openly apparent. But there is another

sort inward and hidden, when God takes away the spirit of rectitude from the repro-

JOHN CALVIN

bate, when he gives them up to a reprobate mind, subjects them to foul desires, and

deprives them of all his gifts hence God is said to cause the fathers' iniquity to recoil

upon the children not only when he outwardly punishes the little ones, but because

he devotes a cursed offspring to eternal destruction, through being destitute of all

the gifts of the Spirit,. Now we know that God is the fountain of life, (Psalm 36:9,)

whence it follows that all who are separated from him are dead. Now therefore it

is evident how God throws the iniquity of the fathers upon the children, since when

he devotes both father and son to eternal destruction, he deprives them of all his

gifts, blinds their minds, and enslaves all their appetites to the devil. Although we

may, in one word, embrace the whole matter of the children suffering for the fathers

when he leaves them to simple nature, as the phrase is, since in this way he drowns

them in death and destruction. But outward punishments also follow afterwards, as

when God sends lightning upon Sodom many young children perished, and all were

absorbed with their parents. (Genesis 19:24.) If any one asks by what right they

perished, first they were sons of Adam and so were accursed, and then God wished

to punish the Sodomites through their offspring, and he could do so deservedly. Con-

cerning the young who thus perished with their fathers, it is said, happy is he who

dashes thy young ones against the stones or the pavement. (Psalm 137:9.) At first

sight, indeed, that atrocity seems intolerable that a child whose age and judgment is

thus tender should be so cruelly slain: but as we have already said, all are naturally

children of wrath. (Ephesians 2:2.) No wonder, therefore, that God withdraws his

favor from the offspring of the reprobate, even if he executes these outward judg-

ments. But how will this now be suitable, shall not the son bear the iniquity of the

father? for Ezekiel here speaks of adults, for he means that the son shall not bear his

father's iniquity, since he shall receive the reward due to himself and sustain his own

burden. Should any one wish to strive with God, he can be refuted in a single word:

for who can boast himself innocent? Since therefore all are guilty through their own

fault, it follows that the son does not bear his father's iniquity, since he has to bear

his own at the same time. Now that question is solved.

He now adds, the righteousness of the righteous shall be upon him, and the impi-

ety of the impious shall be upon him. We said that this was the legal sentence: if God

used the same language everywhere, no hope of safety would be left to us. For who

would be found just if his life were judged strictly by the law? But it has already been

said, speaking accurately, that God rewards those worshipers who observe his law,

and punish those who transgress it. But since we are all far from perfect obedience,

Christ is offered to us, from whom we may partake of righteousness, and in this way

be justified by faith. Meanwhile it is true, according to the rule of the law, that the

righteousness of the righteous shall be upon him, since God will not disappoint any,

but will really perform what he has promised. But he promises a reward to all who

observe his law. If any one object that this doctrine is useless and superfluous, we

have an answer at hand, that it is in many ways useful, since, first of all, we ac-

knowledge that God, although he owes us nothing, yet willingly binds himself to be

reconciled to us; and thus his surprising liberality appears. Then we again collect,

that by transgression we cannot profit or obtain any advantage when God offers a

EZEKIEL

reward to all who observe his law. For what can we demand more equitable than

that God should of his own accord be our debtor? and should reward us while he

holds us bound to himself, and completely subject to him with all our works? And

that pattern of Christ must be considered, When you have done all that was com-

manded you, say, We are unprofitable servants. (Luke 17:10.) Why so? for we return

nothing but what God has justly required of us. We gather, then, from this sentence,

that we cannot expostulate with God, or complain of anything while the fault of our

own condemnation resides in us for not keeping the law. Thirdly, we acknowledge

another instance of God's mercy in his clothing us in the righteousness of his Son,

when he sees us in want of a righteousness of our own, and altogether destitute of

everything good. Fourthly, we said that they are esteemed just who do not satisfy

the law, since God does not impute their sins to them. Hence the righteousness of

the law is not without fruit among the faithful; since on account of that blessedness

which is described in Psalm 32:2, their works are taken into account and remuner-

ated by God. So the righteousness of the righteous is upon him, just as the impiety

of the impious is upon him, and it shall recoil upon his own head. It follows ---

Ezekiel 18:21-22

21. But if the wicked will turn from all his sins that he hath committed, and keep

all my statutes, and do that which is lawful and right, he shall surely live, he shall

not die.

21. Et si impius reversus fuerit ab omni iniquitate sua quam fecit, et servaverit

omnia edicta mea, et fecerit judicium et justitiam, vivendo rivet, non morietur.

22. All his transgressions that he hath committed, they shall not be mentioned

unto him: in his righteousness that he hath done he shall live.

22. Omnes transgressiones quas fecit non venient in memoriam ei, 496 sed in

justitia sua quam fecit rivet.

In this sentence God proposes the hope of pardon, and invites and exhorts to

penitence all the transgressors of his law. But this doctrine is specially worthy of

notice, that God extends his arms, and is prepared to meet and receive all who betake

themselves to good fruits: for despair hurls us into madness, and then hardens our

hearts by abandoned obstinacy. Hence it is necessary that God should extend his

hand towards us, and animate us to penitence. This is the meaning of this passage

of the Prophets, as soon as the impious is turned away from his impiety, God will

be at peace with him. Now we see that no excuse remains for us if this humane

invitation of God does not stir us up when he bears witness that he is propitious to

us when we heartily desire to be reconciled to him. But he here requires serious

repentance when he says, if the impious has turned away from his impiety, and has

kept my statutes, and done justice and judgment, he shall live, says he. For a sort

of half conversion is discerned in many who think that in this way they are safe

before God, but they are greatly deceived; for many mingle virtues with vices, and

imagine their guilt blotted out, if they can only bring forward something as worthy of

praise. But this is just as if any one should offer muddy will to his master, because

he had mixed it not only with dregs, but even with filth: so are all the works of those

496That is, "against him." — Calvin.

JOHN CALVIN

who do not put away all depraved desires, and strive to free themselves from all

the corruption's of the flesh. Thus what is here taught is worthy of notice, namely,

that the beginning of conversion is, when any one renounces himself and his own

lusts. But it is necessary to add another part of duty, that when any one bids farewell

to his vices, he must devote himself obediently to God. The Prophet joins the two

together, therefore, since one cannot be separated from the other. Hence the Spirit

here shortly defines what true and legitimate conversion is. He says, that when any

one is thus converted, that his life is prepared for God, since God will forget all his

sins. This is a confirmation of the doctrine; for God cannot be entreated as long as he

imputes our sins to us: hence, that we may determine him to be propitious to us, he

promises, as soon as we repent, that all our sins shall be buried, and no longer come

into remembrance. But this is the incomparable goodness of God, since he deigns

to forget all our sins as soon as he sees us earnestly desirous of returning to him.

On the whole, Ezekiel pronounces that all the penitent pass at once from death to

life, since God blots out all their transgressions by voluntary oblivion. It afterwards

follows ---

Ezekiel 18:23

23. Have I any pleasure at all that the wicked should die? saith the Lord GOD:

and not that he should return from his ways, and live?

23. An cupio cupiendo mortem impii, dicit Dominator Iehovah? An non ut conver-

tatur a viis suis, et vivat?

He confirms the same sentiment in other words, that God desires nothing more

earnestly than that those who were perishing and rushing to destruction should re-

turn into the way of safety. And for this reason not only is the Gospel spread abroad

in the world, but God wished to bear witness through all ages how inclined he is

to pity. For although the heathen were destitute of the law and the prophets, yet

they were always endued with some taste of this doctrine. Truly enough they were

suffocated by many errors: but we shall always find that they were induced by a

secret impulse to seek for pardon, because this sense was in some way born with

them, that God is to be appeased by all who seek him. Besides, God bore witness to

it more clearly in the law and the prophets. In the Gospel we hear how familiarly he

addresses us when he promises us pardon. (Luke 1:78.) And this is the knowledge

of salvation, to embrace his mercy which he offers us in Christ. It follows, then, that

what the Prophet now says is very true, that God wills not the death of a sinner, be-

cause he meets him of his own accord, and is not only prepared to receive all who fly

to his pity, but he calls them towards him with a loud voice, when he sees how they

are alienated from all hope of safety. But the manner must be noticed in which God

wishes all to be saved, namely, when they turn themselves from their ways. God

thus does not so wish all men to be saved as to renounce the difference between

good and evil; but repentance, as we have said, must precede pardon. How, then,

does God wish all men to be saved? By the Spirit's condemning the world of sin,

of righteousness, and of judgment at this day, by the Gospel, as he did formerly by

the law and the prophets. (John 16:8.) God makes manifest to mankind their great

misery, that they may betake themselves to him: he wounds that he may cure, and

EZEKIEL

slays that he may give life. We hold, then, that; God wills not the death of a sinner,

since he calls all equally to repentance, and promises himself prepared to receive

them if they only seriously repent. If any one should object --- then there is no elec-

tion of God, by which he has predestinated a fixed number to salvation, the answer

is at hand: the Prophet does not here speak of God's secret counsel, but only recalls

miserable men from despair, that they may apprehend the hope of pardon, and re-

pent and embrace the offered salvation. If any one again objects --- this is making

God act with duplicity, the answer is ready, that God always wishes the same thing,

though by different ways, and in a manner inscrutable to us. Although, therefore,

God's will is simple, yet great variety is involved in it, as far as our senses are con-

cerned. Besides, it is not surprising that our eyes should be blinded by intense light,

so that we cannot certainly judge how God wishes all to be saved, and yet has de-

voted all the reprobate to eternal destruction, and wishes them to perish. While we

look now through a glass darkly, we should be content with the measure of our own

intelligence. (1 Corinthians 13:12.) When we shall be like God, and see him face

to face, then what is now obscure will then become plain. But since captious men

torture this and similar passages, it will be needful to refute them shortly, since it

can be done without trouble.

God is said not to wish the death of a sinner. How so? since he wishes all to be

converted. Now we must see how God wishes all to be converted; for repentance

is surely his peculiar gift: as it is his office to create men, so it is his province to

renew them, and restore his image within them. For this reason we are said to be his

workmanship, that is, his fashioning. (Ephesians 2:10.) Since, therefore, repentance

is a kind of second creation, it follows that it is not in man's power; and if it is equally

in God's power to convert men as well as to create them, it follows that the reprobate

are not converted, because God does not wish their conversion; for if he wished it

he could do it: and hence it appears that he does not wish it. But again they argue

foolishly, since God does not wish all to be converted, he is himself deceptive, and

nothing can be certainly stated concerning his paternal benevolence. But this knot

is easily untied; for he does not leave us in suspense when he says, that he wishes

all to be saved. Why so? for if no one repents without finding God propitious, then

this sentence is filled up. But we must remark that God puts on a twofold character:

for he here wishes to be taken at his word. As I have already said, the Prophet does

not here dispute with subtlety about his incomprehensible plans, but wishes to keep

our attention close to God's word. Now, what are the contents of this word? The

law, the prophets, and the gospel. Now all are called to repentance, and the hope

of salvation is promised them when they repent. this is true, since God rejects no

returning sinner: he pardons all without exception: meanwhile, this will of God which

he sets forth in his word does not prevent him from decreeing before the world was

created what he would do with every individual: and as I have now said, the Prophet

only shows here, that when we have been converted we need not doubt that God

immediately meets us and shows himself propitious. The remainder tomorrow.

PRAYER.

Grant, Almighty God, since we are all lost in ourselves, that we may desire to

JOHN CALVIN

obtain life where it is laid up for us, and where you do manifest it, namely, in thy

Son: and grant that we may so embrace the grace which has been exhibited to us

in the sacrifice of his death, that we may be regenerated by his Spirit; and thus

being born again, may we devote ourselves wholly to thee, and so glorify thy name

in this world, that we may at length be partakers of that glory which the same, your

only-begotten Son, has acquired for us. --- Amen.

Lecture Fifty-Seventh.

Ezekiel 18:24

24. But when the righteous turneth away from his righteousness, and committeth

iniquity, and doeth according to all the abominations that the wicked man doeth,

shall he live? All his righteousness that he hath done shall not be mentioned: in his

trespass that he hath trespassed, and in his sin that he hath sinned, in them shall

he die.

24. Et si aversus fuerit justus, a justitia sua, et fecerit iniquitatem, secundum

omnes abominationes quas facit impius fecerit, an vivet? Omnes justitia, ejus quas

fecit non venient in recordationem: 497 in transgressione qua transgressus est, et

in scelere, quo scelerate egit, in ipsis morietur.

As in the last lecture the Prophet offered to sinners a sure hope of pardon if they

heartily repented, and promised that God would be propitious to them as soon as

they shall seek reconciliation with him: so now, on the other hand, he pronounces, if

the just shall decline from his justice, whatever he has hitherto done, shall not come

into the account before God. He urged sinners to repentance when he assured them

that God was prepared to pardon them: but he now frightens those who profess for

the occasion to be pure and sincere worshipers of God, if they fall back in the midst of

their course: as Paul says, Let him who stands take heed lest he fall. (1 Corinthians

10:12.) Besides, we gather from this passage, as Christ teaches, that those only are

happy who persevere, (Matthew 24:13;) since a temporary righteousness will never

profit those apostates who afterwards turn aside from God. We see, then, how these

two clauses unite together, namely, that God invites all who are in danger of perdition

with extended arms, and promises them salvation if they heartily return to him.

Again, that he may restrain within the bounds of duty those who have made some

progress, and correct their sloth and stir up their anxiety, he threatens, that unless

they pursue the course of a holy and pious life to the end, their former righteousness

will not profit them. But here a question arises, Can a truly just person deflect from

the right way? for he who is begotten of God is so free from the tyranny of sin that he

devotes himself wholly to righteousness: and then if any do turn aside, they prove

that they were always strangers to God. If they had been of us, says John, they would

never have gone out from us. (1 John 2:19.) And regeneration is an incorruptible

seed: so we must determine that the faithful who are truly regenerate never fall

away from righteousness, but are retained by God's unconquered power: for God's

calling in the elect is without repentance. (Romans 11:29.) Hence he continues

the course of his grace even to the end. Nor are they to be listened to, who, in

contradiction to Scripture, teach that faith is extinct in the elect, when, through its

497That is, "be taken into account." — Calvin.

EZEKIEL

barrenness, they bring forth no fruit. In what sense, then, does Ezekiel mean that

the just fall away? That question is easily answered, since he is not here treating of

the living root of justice, but of the outward form or appearance, as we commonly

say. Paul reminds us that God knows us, but adds, that this seal remains. (2 Timothy

2:19.) God therefore claims to himself alone the difference between the elect and the

reprobate, since many seem to be members of his Church who are only outwardly

such. And that passage of Augustine is true, that there are many wolves within,

and many sheep without. 498 For before God demonstrates his election, the sheep

wander, and seem altogether strangers to the hope of salvation. Meanwhile many

hypocrites make use of the name of God, and openly boast themselves pre-eminent

in the Church, but inwardly they are wolves. But because it often happens that some

make the greatest show of piety and justice, the Prophet very properly says, that if

such fall away, they cannot boast of their former righteousness before God, since its

remembrance will be bloated out.

In fine, we see that the word righteousness is referred to our senses, and not to

God's hidden judgment; so that the Prophet does not teach anything but what we

perceive daily: for those who seem to excel others desert their calling, shake off

every yoke, and cast away the fear of God, and sometimes rush on with diabolical

fury. When this result occurs we hear what the Spirit pronounces by the mouth of

the Prophet, that none of their righteousness shall be taken into account. But weight

is added to his words when he says, if you have turned aside from righteousness,

and done according to all the abominations of the impious, (or wicked,) shall he live?

For the Prophet separates those who desert God and rush into every wickedness

from those who fall through infirmity or want of thought, and from those also who

would fall headlong into ruin, unless God preserved them, yet do not utterly cast off

his fear, and the desire of living piously and righteously. For example: every one is

occasionally off his guard; and hence, in numberless ways, we offend God through

error: and hence David exclaims, Who can understand his faults? (Psalm 19:12.)

We fall of our own accord, since we are often conquered by temptations, even when

our consciences accuse us; so that, although sanctified, we decline from the path of

uprightness through ignorance, and depart from duty through infirmity. But what is

far worse, the saints sometimes rush headlong, as though utterly desperate. For the

example of David shows that the elect, although regenerated by God's Spirit, not only

sin to a small extent, but, as I have said, plunge into the very lowest abyss. David

became a perfidious homicide, and a traitor to the army of God; then that wretched

king fell into a series of crimes: yet he failed in only one thing, and showed that God's

grace was only suffocated within him, and not altogether extinguished. For as soon

as Nathan reproves him, he confesses that he had sinned, and is prepared to undergo

any punishment which God may inflict. Since, therefore, the saints sometimes fall,

the Prophet here stretches forth his hand, lest they should despair, and bears witness

that God does not reject them unless they turn aside from their righteousness and

commit all the abominations which the impious do. By these words, as we see, he

expresses a complete revolt, and he so mitigates the severity of the sentence, lest

498Augustine. Comment, in John 10:16.

JOHN CALVIN

the minds of those who had only partially relapsed should despond. Now we see

the meaning of this language: If he has done according to all the abominations of

the wicked, shall he live? says he; all the righteousness which he has done shall

not be remembered, because he shall perish. Here the Prophet shows that: a mere

temporary righteousness will not profit us unless we persevere unto the end in the

fear of God.

Here again the contrast is worthy of notice, because it enables us to refute a fic-

tion which is current in the schools of the papacy. They say that guilt is remitted by

God, but the punishment is retained. Now what says our Prophet? If the impious turn

away from his impiety, I will no longer remember any of his iniquities. Here the pa-

pists thrust for-ward the foolish distinction, that God does not remember them as to

their guilt, but he does as to their punishment. But what follows a little afterwards?

If the just turn away from his justice, his justice shall not be taken into account. But

if they do not come into the account as to merit, and yet do as to reward, what is the

meaning of the passage? how will the Prophet's meaning stand? But it is necessary

thus to receive what the Prophet says; because, if the distinction of guilt and punish-

ment avails, that of merit and reward will avail also. Hence it will follow, that as to

merit God forgets all acts of righteousness; but as far as reward is concerned, they

are remembered since they are not abolished. Since, then, it is sufficiently clear that

the righteousness of the backslider is not taken into account, so as to lead him to

hope for reward, it follows, on the other hand, that his sins are abolished not only as

to guilt, but also as to punishment. It now follows ---

Ezekiel 18:25

25. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is

not my way equal? are not your ways unequal?

25. Et dixistis, Non rectificata est via Domini: audite agedum domus Israel, Via

mea non rectificabitur? 499 An non viae vestrae non sunt rectae? 500

The Prophet here shows that those who used the vulgar taunt --- that the children's

teeth were set on edge, because their fathers had eaten sour grapes --- had broken

away from all restraint; and nothing further remained to hinder them from uttering

their blasphemies arrogantly against God: but their insolence and madness now

increases when they say that God's ways are not equal. And this is discerned in

almost all hypocrites: at first they indirectly find fault with God, and yet pretend not

to do so: while they endeavor to excuse themselves, they accuse him of injustice,

and of too much rigor, yet they do not openly break out into such impiety as to

dare to charge God with this crime: but after they profit nothing by their double

dealing, the devil inflames them to such a pitch of boldness that they hesitate not

openly to condemn God himself. The Prophet refers to this when he says that this

disgraceful saying was bandied about among the Israelites, that the ways of the Lord

are unequal. Lest, therefore, we should happen to resist God, and to contend with

him, let us learn to restrain our rashness in good time before he becomes enraged

against us. As soon as any thoughts spring up, tending to reflect upon the character

499That is, "is not straightforward." — Calvin. 500{,{תמןtheken, signifies ``to weigh;'' but it means also ``to balance accurately.'' --- Calvin.

EZEKIEL

of the Almighty, let us quickly restrain them; for if we do not, they will entangle us by

degrees, and draw us into the extremity of folly, and then no sense of either religion

or shame will deter us from open rebellion against God. But it is worth while noticing

the source of this impiety: first of all, when we think of men's relation to God, they

should be ashamed to rise up against their Maker: for the clay does not cry out

against the potter; and we are a hundredfold more insignificant than the clay, with

reference to God. (Isaiah 45:9; Romans 9:20, 21.)

But let us come to another consideration. We know with how much greater clear-

ness the angels are able reverently to adore God's wisdom than the human race.

What, therefore, must we do? Not only is God's wisdom incomprehensible, but his

justice is the most perfect rule of all justice. Now, if we desire to pass opinions upon

God's works according to our own perceptions, and to weigh them in our balance,

what else are we doing but passing judgment upon him? But we must remember

that passage of Isaiah, As I live, says Jehovah, every knee shall bend before me, and

every tongue shall swear by me. (Isaiah 45:23.) Paul, too, is a faithful interpreter

of this sentiment, when he forbids mortals to judge arrogantly, by saying, we shall

all stand before the judgment-seat of Christ (Romans 14:10, 11.) Since, then, it will

be necessary for us to render an account before Christ heavenly tribunal, we must

now acquiesce in God's judgments; because, when at length our license has entirely

spent itself, and our petulance has had its full scope, God will be our judge. We see,

therefore, that when men claim to themselves the right of daring to pronounce their

own opinions on God's work, they first subject his wisdom to their own fictions, and

then feel too much hostility and contempt towards his justice. But this one thing

ought to be sufficient, that men are too forgetful of their own condition when they

dare to open their mouth against their Maker, not only to murmur, but openly to con-

demn him, as if they were his superiors. Let us then obey the contrary rule; let us

with sobriety and modesty learn to look upon those works of God which are unknown

to us, and to concede to him the praise of supreme wisdom, although his counsels

seem at first sight contradictory. Hosea also briefly reminds us of this. For after God

had promised that he would be merciful to the people, and when he had discoursed

on the slaughter which he had inflicted, he says, that at length he would heal them:

he adds, Who is wise, and he shall understand these things? (Hosea 14:9;) because

many might have thought it inconsistent to remit so many sins for the abandoned

people; and others might object that what they heard was utterly incredible and

absurd, since God suffered the people to be utterly torn to pieces, so that no hope

remained. For this reason, then, the Prophet exclaims, that we have need of rare

and singular prudence to comprehend and embrace that teaching. When he says,

``who is wise?'' it signifies that the number is but small of those who will wait pa-

tiently till God really fulfills his promises. Yet he adds, because the ways of the Lord

are right, and the just shall walk in them; but the impious shall stumble and per-

ish. When he speaks here of the ways of the Lord, he does not mean only precepts,

though the Scriptures often take the word in this sense; but he means the whole

order of government which God upholds, and all the judgments which he exercises.

He says, therefore, that all the ways of the Lord are right, and the just shall walk in

JOHN CALVIN

them, since the just will give God the glory calmly, and with the proper docility; and

when they are agitated by various doubts, and through their infirmity are ever in a

ferment through the force of many temptations, yet they will always repose on the

providence of God, and briefly determine, by cutting off every occasion for long and

perplexing and thorny questions, that God is just. Thus the just walk in the ways of

the Lord, because they submit to all his works.

He says also, that the impious stumble and fall; for as soon as they begin to think

that God does not act rightly or prudently, they are rebellious, and are carried away

by blind impulse, and their pride at length hurries them headlong into madness.

Thus they stumble in the ways of the Lord: because, as we see in this passage, they

vomit forth their blasphemies against God. Hence we ought, to be influenced by this

course of action, namely, adoring with humility the counsel of God, although to us

incomprehensible, and attributing the praise of justice to all his works, though in our

opinion they may not correspond, or be consistent with each other. --- This, then,

is the sum of the whole. Although the Prophet speaks of the penalties which God

inflicts on the reprobate, and of the reward which he has laid up for the just, yet

we ought to ascend still higher; and if God in his deeds seems to pervert the whole

course of justice, yet we should always be sustained by this bridle --- he is just;

and if his deeds are disapproved by us, it arises from our error and ignorance. For

example, we not only contend with God when he seems not to repay us a just reward

for our good works, or when he seems too severe towards us; but when his eternal

election is discussed, we immediately roar out, because we cannot penetrate to so

great a height: the pious, indeed, are not altogether free from perplexing doubts

which disturb them, but they restrain themselves directly as I have said. But some

restive men break out in this way, --- I do not comprehend --- I do not understand:

hence God is unjust. We see how many blusterers in the present day betray their

desperate impudence, whence this teaching should recur to our minds --- the ways

of God are right. But since we do not perceive how it is so, another clause is added,

that our ways are not right; that is, that all our senses are defective, and our intellect

blinded, and that we are all so corrupt that our judgment is perverted. If, therefore,

we conclude with the Prophet, that our ways are not right, the glory of God's justice

will remain untarnished and entire. Afterwards he adds ---

Ezekiel 18:26-28

26. When a righteous man turneth away from his righteousness, and committeth

iniquity, and dieth in them; for his iniquity that he hath done shall he die.

26. Si aversus fuerit justus a justitia sua, et fecerit iniquitatem et mortuus fuerit

in illis, 501 in iniquitate sua quam patravit morietur.

27. Again, when the wicked man turneth away from his wickedness that he hath

committed, and doeth that which is lawful and right, he shall save his soul alive.

27. Et si conversus fuerit sceleratus a sceleribus suis quae fecit, et fecerit judicium

et justitiam, ipse animam suam vivificabit. 502

28. Because he considereth, and turneth away from all his transgressions that he

501The number is changed from singular to plural, "in his wickedness." — Calvin. 502That is, "he shall snatch from death, or restore to life." — Calvin.

EZEKIEL

hath committed, he shall surely live, he shall not die.

28. Et viderit, et conversus fuerit ab omnibus sceleribus quae patravit, vivendo

vivet, non morietur.

The Prophet repeats what we formerly saw, namely, that the state of the case

turned upon this, Whether the people had any cause of complaint when God ab-

solves those who repent, and condemns the just who desert the course of a pious

and holy life? Now, we must always return to this cardinal point, that God rewards

every one according to his works, since he offers mercy to all the lost, and demands

nothing else but a sincere and hearty return to him. Since, then, God treats the im-

pious with such clemency, and is so ready to pardon them, what is the reason why

men contend with him? If the just should retrace his steps, and after having shown

some signs of the fear of God, throw off all obedience, who can object when God

punishes him, and blots out the remembrance of his former righteousness? God,

therefore, determines the result fairly in each case. We have explained how the

phrase, the just should turn aside from their righteousness, ought to be understood,

not that the elect ever utterly fall away, as many think their faith is extinguished,

and every root of piety also in the sons of God; that is too absurd, because, as I have

said, the gift of regeneration has perseverance always annexed to it: but here that

righteousness which mankind recognize is intended. But we know how frequently

it happens that what seemed entirely pure and perfect is deficient. Now, God pro-

nounces that he would punish all who fall away from him, and would be accessible

and propitious to miserable sinners who desire to be reconciled to him; and he re-

peats again, if the wicked have seen and turned away from his wickedness. We must

mark this phrase, for it shows that thinking rightly is the commencement of repen-

tance; because, though the reprobate knowingly and willingly transgress God's law,

it is certain that they labor under blindness and madness, so that the Scripture does

not call them foolish and beside themselves in vain. He does not extenuate their

faults, as if they sinned ignorantly; but he means that they were so blinded by dia-

bolical madness as to think of nothing; for surely horror would immediately possess

their minds if they only perceived God to be their adversary, and themselves to be

making war with him. For this reason, therefore, when the Prophet describes to us

the conversion of the wicked, he says, if he has seen; that is, if at length he has re-

turned to a sound mind, and collected his senses, so that he may not rush on madly,

as he has been accustomed to do, but may look upon both God and himself. It now

follows ---

Ezekiel 18:29

29. Yet saith the house of Israel, The way of the Lord is not equal. O house of

Israel, are not my ways equal? are not your ways unequal?

29. Et dixerunt domus Israel, 503 non rectificata est 504 via Domini: An viae meae

non rectae sunt, domus Israel? An non viae vestrae non rectae sunt?

Here God briefly shows how furious those are who dare to rebel against him even

when his justice is manifest: for what can be desired more justly than that God should

503That is, "the Israelites said" — Calvin. 504The tense is future, but continued action is intended. — Calvin.

JOHN CALVIN

punish all the transgressors of his law? and also, if sinners repent, that he should be

prepared to pardon them? But if it seems hard that punishment should overtake the

just if they fall away, common sense dictates that no virtue can be approved without

perseverance. Since, therefore, it is very clear throughout this course of action, that

God is just and without blame, what madness it is to vomit forth blasphemies against

him, as if his ways were unjust! But God shows in one word, as I have mentioned,

that the Israelites had no excuse for such dishonesty and impudence; and he repeats

what he had formerly said, that men would always be guilty of rashness in insolently

cursing God when their own ways are found oblique and perverse: but God will

sufficiently vindicate his own ways. But we must add what follows ---

Ezekiel 18:30

30. Therefore I will judge you, O house of Israel, every one according to his ways,

saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so

iniquity shall not be your ruin.

30. Propterea quemque 505 secundum vias ejus judicabo in vobis, 506 domus

Israel, dicit Dominator Iehovah. Convertimini et redire vos facite 507 ab omnibus

sceleribus vestris, et non erit vobis in laqueum iniquitas.

Here God precisely points out that he would discharge the office of judge, and

then he reduces the Israelites to order, and refutes their audacity: for, as long as

men do not feel God's judgments hanging over them, and are not held completely

in cheek, they grow restive in their petulance. We see how ferocious and wanton

the reprobate are, because they are not held in by the fear of punishment, nor do

they dread the judgments of God. Hence that he may take away every vestige of

excuse, he says, I will be your judge: plead now; but I will decide your strives in

one word, since each of you shall be judged by my will. It is certain, then, that God

here asserts for himself the praise of justice and rectitude; but at the same time he

brings forward his own authority, that he may strike terror into those who thus madly

dare to oppose his sway, and call upon him to render an account. Now, therefore,

we understand in what sense he says that he will judge them all according to their

ways; that is, although you do not confess yourselves worthy of destruction, it is suf-

ficient that I, as the lawful judge, pronounce you so. I will judge you justly, therefore,

since I pronounce sentence according to your ways and to my supreme power, that

all your complaints and murmurs may cease. He afterwards exhorts them to repen-

tance, and signifies that they have no other remedy than being dissatisfied with their

sins, and deprecating his wrath. Hence we collect that men rebel so extravagantly

against God, while they wander away from themselves, since, if they descended

within themselves, and sincerely examined their whole life, they would be instantly

humbled before God; hence that thought should stimulate them to repentance: but

because their conscience is stupid, and they are willingly brutish, they boldly blas-

pheme God. On the other hand, God now offers a remedy on their repentance and

return from their wickedness. The word being converted, or return, refers to the

505Verbally, "each man." — Calvin. 506Or, "between you." — Calvin. 507"And bring you back:" others, "bring your neighbors back;" but this is far-fetched. I prefer "bring yourselves back." — Calvin.

EZEKIEL

renovation of the mind and heart: for this also is the beginning of repentance, that

we should be inwardly renewed in mind, as Paul says, and so be made new men.

(Ephesians 4:22, 23.) And this deserves notice, because many, when repentance is

spoken of, fix their eyes only on the outward fruits of penitence. But we must begin

at the root, as the Prophet teaches, by saying be you converted. But he afterwards

adds, {,}והשיבוveheshibu, and return. This second word ought to be referred to the

fruits of penitence; for as interior conversion comes first in order, when we leave off

our peculiar vices, and renounce flesh and blood, the fruits and proofs of repentance

thought to follow, as John said, Bring forth fruits as witnesses to your repentance.

(Matthew 3:8; Luke 3:8.) We see, then, that the Prophet begins with purity of heart,

and then comes to hands, as the Scripture elsewhere says, flint is, to outward works.

He says, from all your iniquities or crimes, to show that a partial repentance is not

approved by God. It is true, indeed, that even those who strive with all their might to

act rightly, do not succeed in discharging their duty without many faults remaining;

but we are not treating here of perfection, but only of sincere affection and serious

endeavors. Let us then only strive seriously to return into the way, and to humble

ourselves calmly and sincerely: this is the integrity which the Prophet now requires.

PRAYER

Grant, Almighty God, since nothing is more frail than we are, and even when

you have once stretched forth your hand to us, we labor under such infirmity, that

numberless falls await us unless you do succor us: Grant, I say, that being propped

up by your unconquered strength, we may proceed in the course of thy holy calling,

and may so bravely and perseveringly make war against all temptations, that we

may at length enjoy in heaven the fruit of our victory, through Christ our Lord. ---

Amen.

Lecture Fifty-Eighth.

Ezekiel 18:31

31. Cast away from you all your transgressions, whereby ye have transgressed;

and make you a new heart and a new spirit: for why will ye die, O house of Israel?

31. Projicite a vobis omnes iniquitates in quibus inique egistis: et facite vobis cor

novum, et spiritum novum: et quare moriemini domus Israel?

Ezekiel again exhorts the people to leave off complaining, and to acknowledge

that there is no remedy for their evils but to be reconciled to God. But that cannot

be done unless they repent. For God was not hostile to them in vain; nor did he,

after the manner of men, persecute with hatred the innocent, and those who did

not deserve it. Hence it was necessary to seek God's pardon suppliantly. Ezekiel

had already touched upon this, but he now confirms it more at length. He says,

therefore, that they not only lost their labor, but increased the flame of God's wrath

by striving with him, and complaining that they were unworthily treated by him:

cast forth, says he, your iniquities from you. He shows that the cause of all evils is

within themselves: so that they have no excuse. But he afterwards expresses more

clearly that they were entirely imbued with contempt of God, impiety, and depraved

desires. For if he had only spoken of outward wickedness, the reproof would have

been partial, and therefore lighter; but after he commanded them to bid farewell

JOHN CALVIN

to their sins, he adds, make yourselves a new heart and a new spirit. He requires,

therefore, from them a thorough renewal, so that they should not only conform their

life to the rule of the law, but should fear God sincerely, since no one can produce

good fruit but from a living root. Outward works, then, are the fruits of repentance,

which must spring from some root; and this is the inward affection of the heart. What

is added is to refute their impiety, for they wished their destruction to be ascribed

to God. Here God takes up the character of a mourner, saying, Why will ye die, O

house of Israel? while the next verse confirms this more clearly.

Ezekiel 18:32

32. For I have no pleasure in the death of him that dieth, says the Lord GOD:

wherefore turn yourselves, and live ye.

32. Quia non oblector morte morientis, dicit Dominator Iehovah: convertimini

itaque, et vivite.

We see, therefore, how God throws off that false reproach from himself with which

the children of Israel taunted him, saying, that they perished by his immoderate rigor,

and could find no reason for his severity against them. He announces, on the other

hand, that the cause of death rested with themselves; and then he points out the

remedy, that they should amend their life, not only in outward appearance, but in

sincerity of heart: and at the same time he testifies of his willingness to be entreated;

nay, he meets them of his own accord, if they only repent heartily and unfeignedly.

We now understand the Prophet's meaning. We said, that we are admonished in

this way, that if we desire to return to God we must begin at the beginning, namely,

renewal of the heart and spirit; because, as Jeremiah says, he looks for truth and

integrity, and does not value outward disguises. (Jeremiah 5:3.) But it may seem

absurd for God to exhort the Israelites to form their hearts anew: and men badly

trained in the Scriptures erect their crests under the pretense of this passage, as if

it were in the power of man's free will to convert himself. They exclaim, therefore,

either that God here exhorts his people deceitfully, or else that when alienated from

him we can by our own movement repent, and return into the way. But the whole

Scripture openly refutes this. It is not in vain that the saints so often pray that God

would renew them; (Psalm 51:12, and very often elsewhere;) for it would be a feigned

and a lying prayer, if newness of heart were not his gift. If any one requests of God

what he is persuaded that he has already, and by his own inherent virtue, does he

not trifle with God? But nothing occurs more frequently than this mode of entreaty.

Since therefore, the saints pray to God to renew them, they doubtless confess that to

be his peculiar gift; and unless he moves his hand, they have no strength remaining,

so that they can never rise from the ground. Besides, in many passages God claims

the renewal of the heart as peculiar to himself. We noticed that remarkable passage

in the eleventh chapter of this Prophet, (Ezekiel 11:19,) he will repeat the same in

the thirty-sixth chapter, (Ezekiel 36:26, 27;) and we know what Jeremiah says in his

thirty-first chapter, (Jeremiah 31:33.) But Scripture is everywhere full of testimonies

of this kind, so that it would be superfluous to heap together many passages; nay, if

any one denies that regeneration is a gift of the Holy Spirit, he will tear up by the roots

all the principles of piety. We have said that regeneration is like another creation;

EZEKIEL

and if we compare it with the first creation, it far surpasses it. For it is much better

for us to be made children of God, and reformed after his image within us, than

to be created mortal: for we are born children of wrath, corrupt and degenerate;

(Ephesians 2:3;) since all integrity was lost when God's image was removed. We

see, then, the nature of our first creation; but when God re-fashions us, we are not

only born sons of Adam, but we are the brothers of angels, and members of Christ;

and this our second life consists in rectitude, justice, and the light of true intelligence.

We now see that if it had been in man's free will to convert himself, much more

would be ascribed to him than to God, because, as we have said, it was much more

valuable to be created sons of God than of Adam. It ought, then, to be beyond all

controversy with the pious that men cannot rise again when they are fallen, and

turn of themselves when alienated from God; but this is the peculiar gift of the Holy

Spirit. And the sophists, who in all ways endeavor to obscure God's grace, confess

that half the act of conversion is in the power of the Holy Spirit: for they do not say

that we are simply and totally converted by the motion of our own free will, but they

imagine a concurrence of grace with free will, and of free will with grace. Thus they

foolishly represent us as cooperating with God: they confess, indeed, that God's

grace goes before and follows; and they seem to themselves very liberal towards

God when they acknowledge this twofold grace in man's conversion. But God is not

content with that partition, since he is deprived of half his right: for he does not say

that he would assist men to renew themselves and to repent; but he attributes the

work to himself entirely: I will give you a new heart and a new spirit. (Ezekiel 36:26.)

If it is his to give, it follows that the slightest portion of it cannot be transferred to

man without diminishing something from his right. But they object that the following

precept is not in vain, that men should make for themselves a new heart. Now their

deception arises through ignorance, from their judging of the powers of men by the

commands of God; but the inference is incorrect, as we have said elsewhere: for

when God teaches what is right, he does not think of what we are able to do, but

only shows us what we ought to do. When, therefore, the power of our free will is

estimated by the precepts of God, we make a great mistake, because God exacts

from us the strict discharge of our duty, just as if our power of obedience was not

defective. We are not absolved from our obligation because we cannot pay it; for

God holds us bound to himself, although we are in every way deficient.

They object again, God then deludes men when he says, make yourselves a new

heart. I answer, we must always consider to what purpose God thus speaks, namely,

that men convicted of sin may cease to throw the blame on any one else, as they

often endeavor to do; for nothing is more natural than to transfer the cause of our

condemnation away from ourselves, that we may seem just, and God appear unjust.

Since, then, such depravity reigns among men, hence the Holy Spirit demands from

us what all acknowledge they ought to pay: and if we do not pay it, still we are

bound to do so, and thus all strife and complaint should cease. Thus, as it concerns

the elect, when God shows them their duty, and they acknowledge that they cannot

discharge it, they fly to the aid of the Holy Spirit, so that the outward exhortation

becomes a kind of instrument which God uses to confer the grace of his Spirit. For

JOHN CALVIN

although he gratuitously goes before us, and does not need outward channels, yet

he desires exhortations to be useful to this end. Since, therefore, this doctrine stirs

up the elect to deliver themselves up to be ruled by the Holy Spirit, we see how it

becomes fruitful to us. Whence it follows, that God does not delude or deceive us

when he exhorts each of us to form his heart and his spirit afresh. In fine, Ezekiel

wished by these words to show that pardon would be prepared for the Israelites if

they seriously repented, and showed its effects through their whole life. That was

most true, because the elect did not embrace this doctrine in vain, when at the same

time God worked in them by his Spirit, and so turned them to himself. But the repro-

bate, though they do not cease to murmur, yet they are rendered ashamed, since

all excuse has been removed, and they must perish through their own fault, since

they willingly remained in their wickedness, and by self-indulgence they cherished

the old man within themselves, --- a fountain of all injustice. Whenever such pas-

sages occur, let us remember that celebrated prayer of Augustine: grant us what you

command, and command what you wish, (Epist. 24;) for otherwise, if God should lay

upon us the slightest burden, we should be unable to bear it. Besides, our strength

will be sufficient to fulfill his requirements, if only he supply it, and we are not so

foolish as to think anything comprehended in his precepts which he has not granted

to us; because, as I have said before, nothing is more perverse than to measure the

angelic righteousness of the law by our strength. By the word heart, I understand

him to mean the seat of all the affections; and by spirit, the intellectual part of the

soul. The heart is often taken for the reason and intelligence; but when these two

words are joined together, the spirit relates to the mind, and so it is the intellectual

faculty of the soul; but the heart is taken for the will, or the seat of all the affections.

Hence we see how very corrupt the Israelites were, since they could not be otherwise

reconciled to God, unless by being renewed in both heart and mind. Hence also we

my gather the general doctrine, that nothing in us is sound and perfect, and hence

all entire renovation is necessary that we may please God.

The subjoined phrase, why will ye die, O house of Israel? suggests many ques-

tions. Here unskillful men think that God speculates on what men will do, and that

the salvation or destruction of each depends on themselves, as if God had deter-

mined nothing concerning us before the foundation of the world. Hence they set

him at naught, since they fancy that he is held in suspense and doubt as to the fu-

ture end of every one, and that he is not so anxious for our salvation, as to wish all

to be saved, but leaves it in the power of every one to perish or to be saved as he

pleases. But as I have said, this would reduce God to a specter. But we have no

need of a long dispute, because Scripture everywhere declares with sufficient clear-

ness that God has determined what shall happen to us: for he chose his own people

before the foundation of the world and passed by others. (Ephesians 1:4.) Nothing

is clearer than this doctrine; for if there had been no predestination on God's part,

there had been no deity, since he would be forced into order as if he were one of

us: nay, men are to a certain extent provident, whenever God allows some sparks

of his image to shine forth in them. If, therefore, the very smallest drop of foresight

in men is laid hold of, how great must it be in the fountain itself? Insipid indeed

EZEKIEL

is the comment, to fancy that God remains doubtful and waiting for what will hap-

pen to individuals, as if it were in their own power either to attain to salvation or to

perish. But the Prophets words are plain, for God testifies with grief that he willeth

not the death of a mortal. I answer, that there is no absurdity, as we said before,

in God's undertaking a twofold character, not that he is two-faced himself, as those

profane dogs blurt out against us, but because his counsels are incomprehensible

by us. This indeed ought to be fixed, that before the foundation of the world we

were predestinated either to life or death. Now because we cannot ascend to that

height, it is needful for God to conform himself to our ignorance, and to descend in

some way to us since we cannot ascend to him. When Scripture so often says that

God has heard, and inquires, no one is offended: all pass over those forms of speech

securely, and confess them adopted from human language. (Genesis 16:11, and

often.) Very often, I say, God transfers to himself the properties of man, and this is

admitted universally without either offense or controversy. Although this manner of

speaking is rather harsh: God came to see, (Genesis 11:5,) when he announces that

he came to inquire about things openly known; it is easily excused, since nothing

is less in accordance with his nature: for the solution is at hand, namely, that God

speaks metaphorically, and adapts his speech to the convenience of men. Now why

will not the same reasoning avail in the present case? for with respect to the law and

the whole teaching of the prophets, God announces his wish that all should be saved.

And surely we consider the tendency of the heavenly teaching, we shall find that all

are promiscuously called to salvation. For the law was a way of life, as Moses testi-

fies, This is the way, walk you in it: again, Whosoever has done those things shall

live in them: and, again, This is your life. (Deuteronomy 30:15, 19; Deuteronomy

32:47; Leviticus 18:5; Isaiah 30:21.) Then of his own accord God offers himself as

merciful to his ancient people, so that this heavenly teaching ought to be life-giving.

But what is the Gospel? It is God's power unto salvation to every believer, says Paul.

(Romans 1:16.) Therefore God delighteth not in the death of him who dieth, if he

repent at his teaching. But if we wish to penetrate to his incomprehensible counsel,

this will be another objection: Oh! but in this way God is chargeable with duplicity;

--- but I have denied this, though he takes up a twofold character, because this was

necessary for our comprehension. Meanwhile Ezekiel announces this very truly as

far as doctrine is concerned, that God wills not the death of him that perishes: for

the explanation follows directly afterwards, be you converted and live. Why does not

God delight in the death of him who perishes? Because he invites all to repentance

and rejects no one. Since this is so, it follows that he is not delighted by the death of

him who perishes: hence there is nothing in this passage doubtful or thorny, and we

should also hold that we are led aside by speculations too deep for us. For God does

not wish us to inquire into his secret. Counsels: His secrets are with himself, says

Moses, (Deuteronomy 29:29,) but this book for ourselves and our children. Moses

there distinguishes between the hidden counsel of God, (which if we desire to inves-

tigate too curiously we shall tread on a profound abyss,)and the teaching delivered

to us. Hence let us leave to God his own secrets, and exercise ourselves as far as

we can in the law, in which God's will is made plain to us and to our children. Now

JOHN CALVIN

let us go on.

Ezekiel 19

CHAPTER 19

Ezekiel 19:1-4

1. Moreover take you up a lamentation for the princes of Israel,

1. Et tu tolle lamentu 508 super 509 principes Israel,

2. And say, What is thy mother? A lioness: she lay down among lions, she nour-

ished her whelps among young lions.

2. Et dices, Quare mater vestra leaena inter leones occubuit? in medio leonum

educavit catulos suos.

3. And she brought up one of her whelps: it became a young lion, and it learned

to catch the prey; it devoured men.

3. Et sustulit unum e catulis suis, leo factus est, et didicit praedari praedam,

homines comedit. 510

4. The nations also heard of him; he was taken in their pit, and they brought him

with chains unto the land of Egypt.

4. Et audierunt de ipso Gentes, in fovea ipsarum captus est; et abduxerunt in

cathenis in terram AEgypti.

Here the Prophet, under the image of a lion, informs us that whatever evils hap-

pened to the Israelites could not be imputed to others. We must understand then

his intention: it is not surprising that the Spirit of God insists on a matter not very

obscure, since nothing is more obstinate than the pride of men, especially when God

chastises them, although they pretend to humility and modesty, yet they swell with

pride and are full of bitterness, and, lastly, they can scarcely be induced to confess

God to be just, and that they deserve chastisement at his hand. For this reason,

therefore, Ezekiel confirms what we formerly saw, that the Jews were not afflicted

508Or, "a mournful song." — Calvin. 509Or, "against." — Calvin. 510Or, "devoured." — Calvin.

JOHN CALVIN

without deserving it. But he uses, as I have said, a simile taken from lions. He calls

the nation itself a lioness: for when he treats of the mother of the people, we know

that the offspring is considered. He says, therefore, that the people was full of inso-

lence. The comparison to a lion is sometimes taken in a good sense, as when Moses

uses it of the tribe of Judea, as a lion's whelp shall he lie down, (Genesis 49:9,) a,

phrase used in a good sense. But here Ezekiel denotes cruelty, as if he had said

that all the Jews were fierce and savage beasts. For under the name of mother, as

I said, he embraces the whole nation. At the beginning he orders his Prophet to

take up a mournful wailing: for thus I interpret the word {,}קינהkineh, but there

is in my judgment an indirect opposition between this lamentation which God dic-

tated to them by his Prophet, and the common complaints which sounded constantly

from their tongues. For when their condition was not only ruinous, but utterly de-

plorable, they made many groanings and bewailings. But at the same time no one

extended his thoughts beyond the pressure of present evils they all exclaimed that

they were wretched, but no one was anxious to inquire why they were so or whence

their miseries arose; nay, they avoided this contemplation. The Prophet then indi-

rectly reproves them, by stating that this mournful complaint was suggested by God,

but yet was very different from that ordinary lamentation and howling in which the

Jews stopped at blind grief, and never inquired why God was so hostile to them. Take

up, therefore, a lamentation, says he, regarding or against the princes of Israel. In

this way God does not excuse the people from blame, he only means that not only

the common people were lost, but the very flower of the nation and all who were

held in honor.

He says next, that their mother lay down among lions, alluding to the people's

origin from lions, as we said before, when the Prophet calls Judea the descendant of

Canaan, and the sister of Sodom and Samaria. When he now says, their mother lay

down among lions, he means that they were shamefully mixed with the corruption

of the Gentiles, so that they did not differ from them. But God had chosen them

as his peculiar people on the very condition of being separate from all the filth of

the Gentiles. There was, therefore, a certain withdrawing of God's favor when the

mother of the people lay down among the lions, that is, when they all promiscuously

gave themselves up to the perverse morals and superstitions of the Gentiles. He

says, that she brought up whelps, or young lions, which she produced to these lions;

since their origin was impure, being all Abraham's children, but, as I have said, a

degenerate race. He afterwards adds, that the lion's whelp, or young lion, grew

up till it became a lion: then it learnt to seize prey, says he, and to devour men.

He refers to King Jehoahaz, son of Josiah, (2 Kings 23:30-32:) but he had before

asserted that the whole people had a lion's disposition, and that the princes, who

were more exalted, were like whelps. As only one lion is here brought forward, it

ought to be referred to the violence by which that wicked king manifested his real

disposition. But if it be asked whence the lion went forth, the reply is, from amidst his

brethren, for they were all lions' whelps, or young lions. They could not administer

the government either together or singly, but each devoured his brother, and was

devoted to robbery and rapine. The king only, because freed from all fear, could

EZEKIEL

surpass the rest in rapine and robbery with impunity. We see, then, that not only

the king was here condemned, but that he becomes the type of the whole nation;

because, since no one could restrain his passions, he could rob and devour mankind

with unbridled freedom.

He afterwards adds, that the nations had heard, and were taken in their pit-fall.

Here Ezekiel states that Jehoahaz was hurled from the royal throne, and taken cap-

tive by the Egyptians, not only because God had beheld his cruelty, but because the

Gentiles had observed it; and it was notorious among them all. In this way he sig-

nifies that the cruelty of King Jehoahaz was intolerable: and he mentions him, since

all the neighboring nations had heard of his fame, and had conspired to destroy him;

and so he was taken in their pit, and confined by chains, and led away into Egypt.

He means, as I said, Jehoahaz, whom King Pharaoh-nechoh took captive. (2 Kings

23; 2 Chronicles 36.) For when he thought that the Egyptians were distracted by

foreign wars, he took the opportunity of collecting an army, and endeavored to seize

on certain neighboring cities. But Pharaoh, after he was disengaged from other busi-

ness, entered Judea, and since Jehoahaz was unable to resist, he was taken. We now

understand the Prophet's meaning, namely, when this first calamity and destruction

happened to the Jews they were justly chastised, because they were young lions; and

a lion had sprung from them whose cruelty was already intolerable to the profane

Gentiles: this is the sense of the passage. Now if we consider who was the father of

Jehoahaz this will be more detestable. For we know, that if ever any king excelled

in piety and every virtue, Josiah was among the number: and from the son being so

unlike his father, we perceive his perverse disposition. There can be no doubt that

his father desired to instruct him in the fear and worship of God, and to train him to

the discharge of the royal office. But if we descend to the whole people, the prodigy

will be yet more detestable. For we know with what fervor and zeal Josiah strove to

form the morals of the people, so that the kingdom should be entirely renewed. But

the people soon declined, so that the Holy Spirit says, their mother was a lioness,

and lay down among lions, whence we see their depraved nature. It now follows ---

Ezekiel 19:5

5. Now when she saw that she had waited, and her hope was lost, then she took

another of her whelps, and made him a young lion.

5. Et vidit quod sperasset, perdita esset 511 spes ejus: et sumpsit unum ex catulis

suis leonem constituit eum. 512

I cannot proceed futher.

PRAYER.

Grant, Almighty God, since we are all so depraved by nature that we are not

only most deserving of being cast into the midst of lions, but are unworthy of being

reckoned among thy creatures, that you may extend thy hand to us, and manifest

thy wonderful power in reforming us; and may your image be so renewed in us, that

we may daily make more and more progress in true piety and righteousness, until at

length all the corruption's of the flesh may be abolished, and we may be partakers

511"Had perished." — Calvin. 512That is, "educated or brought him up till he was a lion." — Calvin.

JOHN CALVIN

of that eternal glory which your only-begotten Son has acquired for us. --- Amen.

Lecture Fifty-Ninth.

We yesterday read over that sentence in which the Prophet says that Judea pro-

duced another lion after the former had been captured and led into Egypt. Now this

ought to be referred to King Jehoiakim, who was appointed by King Nebuchadnezzar,

when he had laid waste a part of Egypt, possessed the whole of Judea, and imposed

laws by establishing a king, according to the rights of conquest. But since he also

acted perfidiously, he was led away into captivity. The Prophet, therefore, means

that the nation did not repent through this single chastisement; nor did it change

its disposition, since its mother was a lioness: and not only did it bring forth young

lions, but taught them to seize upon their prey till they became grown up. He says,

therefore, that she saw what she had hoped, and her hope was futile. Some think

that the noun ``hope'' is here repeated by the Prophet --- she saw that her hope was

lost; lost hope, I say. But the other reading is better --- she saw that she had hoped;

that is, she saw that her hope had not produced any fruit for some time, because

the royal throne remained deserted; therefore she took another of her whelps, says

he, and made him a lion. The Prophet again briefly teaches that the whole royal

offspring was like young lions. Although, therefore, the lion alone is called king, yet

he is said to be taken from a number of whelps; and hence it follows that this de-

notes the depraved and cruel nature of all. Thus we see that the Jews are indirectly

reproved for not returning to soundness of mind, when God punished them severely,

and King Jehoahaz was taken. Since, therefore, that punishment did not result in

their correction, it follows that their dispositions were depraved; and the Prophet

means this when he says, that she took one of her whelps, and again made it a lion.

It follows ---

Ezekiel 19:6

6. And he went up and down among the lions, he became a young lion, and

learned to catch the prey, and devoured. men.

6. Et incessit in medio leonum, leo fuit, et didicit praedari praedam, 513 homines

voravit.

Ezekiel confirms what I have already briefly touched on, that this second lion was

no less savage and cruel than the former, of which he had spoken. As to the phrase,

he walked among lions, it means that his government was tyrannical, since there

was then such foul barbarity in those regions, that, kings were scarcely human in

their conduct. Since, therefore, kings were then everywhere like lions, the Prophet

says that Jehoiakim was not different from them, but in every sense their ally. He

walked, therefore, he says, in the midst of lions, since he imitated their ferocity,

which at length he expresses more clearly, that he became a lion, and was taught to

seize his prey, so as to devour not only animals, but men, thus marking his extreme

cruelty. He afterwards adds ---

Ezekiel 19:7

7. And he knew their desolate palaces, and he laid waste their cities; and the land

was desolate, and the fulness thereof, by the noise of his roaring.

513Or, "to seize booty" — an expression more in agreement with the Latin idiom. — Calvin.

EZEKIEL

7. Et contrivit, 514 palatia ejus, et urbes eorum destruxit, et redacta fuit in soli-

tudinem terra, et plenitudo ejus a voce rugitus illius.

He again confirms what he said of the cruelty of King Jehoiakim: but the phrase is

mixed, since he retains but a part of the simile, and then speaks without a figure of

palaces and cities. Although interpreters incline to a different opinion, and translate

--- and took notice of his widows: and if the remaining words had suited, this reading

would have been better; but I do not see how things so different can be united,

as destroying cities and noticing widows. First, those who adopt this comment are

obliged to adopt the notion that Jehoiakim destroyed the men and deflowered their

widows, since he could not possess them in freedom till they were widows. Every one

will admit that this is far-fetched. But the word ``afflict'' suits tolerably well. And truly

the 53rd chapter of Isaiah, where Christ is said to be bruised for our grieves, cannot

be better explained, (Isaiah 53:3.) Some translate, that he experienced sorrows, or

knew them, or was acquainted with them, in the passive signification. But those

who say that he saw sorrows, or experienced them, do not consider how it suits the

passage; and those who say that he was cognizant of grieves, meaning his own, also

distort the Prophet's words. I doubt not, therefore, that in this passage it means to

afflict. Respecting the noun, I suppose the letter, {( }לl) taken for {( }רr); and in

Isaiah (Isaiah 13:22) this word is used for palaces: wild beasts shall howl, says the

Prophet, {,}באלמנותיוbal-meno-thiv, that is, in her palaces. The word cannot here

mean widows, and all are agreed to take it for palaces; and when the Prophet adds,

that he destroyed cities, the subject shows us that in the former clause the palaces

were afflicted, and then the cities destroyed: the Prophet asserts this simply, and

without a figure, though he soon returns to the simile, that the land was reduced to a

desert by the voice of roaring. Again, he compares King Jehoiakim to a lion; whence it

follows, as I said, that the Prophet's language is mixed. Elsewhere, also, the prophets

reprove the pride of their king. (Jeremiah 22:15; Jeremiah 36:30.) For although he

was contemptible, yet he raised himself above other kings; hence he is derided,

since he was not content with the condition and moderation of his father, who ate

and drank, --- that is, lived like mankind, --- but he desired to raise himself above

the race of men. For this cause the Prophet now says, that cities were destroyed

by him, and palaces afflicted by him. There is a change of number in the pronouns,

because the singular number is put in the word ``palaces,'' and the plural in cities.

But we know how frequently this change occurs in the Hebrew Language; while as to

the sense there is no obscurity, for King Jehoiakim was like a fierce and cruel beast,

because he destroyed cities and pulled down palaces. But afterwards he adds, the

land was laid waste and made solitary by the voice of his roaring. Here the Prophet

enlarges upon the atrocity of that king, since by his roaring alone he had reduced

the land to a desert. He does not speak of claws or teeth, but says that they were

all so frightened at the sound of his roaring that the land was waste and solitary.

He adds, the fullness of the land, by which expression Scripture usually denotes the

ornaments of a country. The word comprehends trees, and fruits, and animals, as

well as inhabitants; for a land is empty and bare without that clothing; that is, if

514Or, "afflicted." — Calvin.

JOHN CALVIN

trees and fruits are taken away as well as men and animals, the face of the land is

deserted and deformed, and its state displays its emptiness. It afterwards follow: ---

Ezekiel 19:8

8. Then the nations set against him on every side from the provinces, and spread

their net over him: he was in taken in their pit.

8. Et posuerunt 515 super eum gentes in circuitu, et regionibus, et expanderunt

super ipsum rete suum: in fovea ipsarum captus est.

Since the word {,}נתןnethen, is often taken for ``to utter a voice,'' some explain

this passage, that the nations came with great clamor against King Jehoiakim, as

when an attack is made against a wild beast, the assailants mutually excite and en-

courage each other. They understand it, that such a clamor was raised on all sides

that they rushed with one consent against King Jehoiakim. But since the same word

means ``to put,'' it may, in my opinion, be properly applied to counsel, since they

took counsel, that is, determined among themselves to take him captive. The pas-

sive sense does not suit at all. Now, then, we understand the Prophet's meaning

when he says, that the Gentiles had resolved against him, that is, had conspired to

take him. No doubt the Chaldaeans were assisted by all their neighbors. First, we

know that the Jews were hated by other nations; then the audacity and rashness

of this king provoked many to send for the Babylonians, and eagerly to assist them;

and because they scarcely dared to engage in the war by themselves, they conspired

against King Jehoiakim under the protection of others. Thus far concerning other na-

tions, for this cannot, be meant of the Chaldaeans alone; because, although they had

other tribes under their sway, yet that monarchy had devoured the Assyrians, whose

people made a portion of the Chaldaean army. Then the Prophet speaks of a circuit,

and says, that King Jehoiakim was shut in on all sides: hence this must be ascribed

to the neighboring nations, who not only favored the Babylonians, but assisted them

with troops and wealth, as is sufficiently gathered from other passages.

At length he says, they expanded their net, by which metaphor he means plans,

desires, and efforts. For before the neighboring nations openly declared war against

the Jews, there is no doubt that they took secret counsel as to the best way of at-

tracting the Chaldaeans to their side, and of insinuating themselves by various arts,

as if they were laying snares; although by the word net we may also understand

whatsoever apparatus they used for destroying King Jehoiakim. In fine, he says that

he was taken in the pit of the nations, that is, was oppressed as well by snares as

by open violence. He uses the word pitfall, in accordance with the resemblance of

the king to a lion; but there is nothing absurd in extending the phrase to any hostile

violence by which Jehoiakim was oppressed. It follows ---

Ezekiel 19:9

9. And they put him in ward in chains, and brought him to the king of Baby-

lon: they brought him into holds, that his voice should no more be heard upon the

mountains of Israel.

9. Et posuerunt eum in clausuram 516 et adduxerunt in cathenis ad regem Baby-

515Or, "uttered a cry;" some take it passively, "were set against." — Calvin. 516"In ward, or custody, or prison:" an old interpreter translates "into a cave." — Calvin.

EZEKIEL

lonis, deduxerunt in munitiones 517 ut non audiatur vox ejus amplius in montibus

Israel.

He pursues the same subject, saying that King Jehoiakim, after being taken cap-

tive, was bound with fetters and chains, adding, that he was brought to the king of

Babylon; and thirdly, was cast into prison. He shows, therefore, how severely God

punished the vicious obstinacy of that nation: for when King Jehoiakim was chas-

tised, it thought to have been enough to correct then; but since the people were

not improved by this, the severity was doubled; and here Ezekiel says, that King Je-

hoiakim was cast into a fortified dungeon. He adds, that his voice, that is, his roaring,

should be no longer heard in the mountains of Israel. For although he was reduced

to straits, through a great part of his kingdom being cut off, yet he did not desist

from his ferocity. The Prophet, therefore, sharply derides his insolence, since he did

not cease to cry out, and to roar even in the mountains of Israel. It follows ---

Ezekiel 19:10-12

10. Thy mother is like a vine in thy blood, planted by the waters: she was fruitful,

and full of branches by reason of many waters.

10. Mater tua tanquam vitis in sanguine tuo super aquas plantata fuit: fructifera

et ramosa 518 fuit ob aquas multas.

11. And she had strong rods for the sceptres of them that bare rule, and her

stature was exalted among the thick branches, and she appeared in her height with

the multitude of her branches.

11. Et fuerunt illi virgae roboris 519 ad sceptra dominantium: et elevata fuit

statura ejus supra, 520 et apparuit in altitudine sua, in multitudine ramorum suo-

rum.

12. But she was plucked up in fury, she was cast down to the ground, and the east

wind dried up her fruit: her strong rods were broken and withered; the fire consumed

them.

12. Et evulsa fuit in furore, 521 terram projecta: et ventus Orientalis arefecit

fructum ejus discerpti sunt, 522 et arefacti; virga robusta, 523 ignis voravit eas.

Here Ezekiel places before our eyes the twofold state of the Jews, that they may

acknowledge themselves fallen into extreme misery, because they had provoked

God. For they did not sufficiently consider their present state, unless the former

dignity and happiness with which they were adorned was brought to their remem-

brance. Now, in some way they had grown callous to all evils: although scarcely

anything remained safe but Jerusalem, they did not look back, but were just as wan-

ton as when their affairs were prosperous. Since they had not yet been humbled by

so many slaughters, the Prophet, therefore, on the one hand, reminds them of their

former condition, and then shows them how they had fallen. This comparison, then,

517That is, "into a close and well-guarded prison." — Calvin. 518Or, "leafy," as some translate it. — Calvin. 519That is, "strong or robust." — Calvin. 520That is, "on high among the boughs or vine-branches." — Calvin. 521Or, "burning wrath." — Calvin. 522Or, "broken up." — Calvin 523"Its twigs were broken up and withered." — Calvin.

JOHN CALVIN

thought to prick their consciences sharply, that they may at length feel that God was

hostile to them. We now understand the Prophet's intention in saying, that the peo-

ple's mother was at first like a flourishing and fruit-bearing vine. It is not surprising

that he says, the vine was planted near the waters: for there the vines do not re-

quire lofty and dry situations, as in cold climates, but rather seek their nourishment

from water, as we gather from many passages of Scripture. The Prophet, therefore,

stays, that the people at, the beginning was like a vine planted in a mild and choice

situation. He says, that the vine was flourishing, or branching, and fruitful, since it

drew its juices from the waters.

Respecting the word ``blood,'' I think those who take it for vigor are mistaken;

it rather refers to birth: he says, the mother of the people in her blood, that is, in

bringing forth the people. Thus Ezekiel recalls the Jews to their first origin, as we pre-

viously saw the word used in this sense. When you was in thy blood, meaning, when

you was born, as we know this to be the state of the young offspring, as the metaphor

was explained in the sixteenth chapter. Live in thy blood, said God, (Ezekiel 16:6,)

since the Jews were still defiled through not being cleansed from pollution. In fine,

blood is taken for birth, as if it had been said, that the Jews, when first brought to

light, were planted so as to take root, since God led them into the land of Canaan.

Here he says they were brought to light when God restored them. He omits the in-

tervening space of time which we saw elsewhere, because he passes directly from

the end to the beginning. On the whole, he means that the Jews at their nativity

were placed in the land of Canaan, which was very fruitful, so that they should bring

forth their own fruit, that is, spend their time happily, and enjoy an abundance of

all things. Now we understand the meaning of the phrase, the mother of the people

was planted near the waters, as a flourishing and fruitful vine

He adds, she had branches, that is, vine twigs, for the scepters of those who bear

rule. Those who translate with or above the scepters of rulers do not seem to me to

comprehend the Prophet's meaning. I have no doubt he intends that scepters were

gathered from these vine branches, or rather that they were so formed as to be like

royal scepters. Although this translation seems rather rough, yet the sense is not

doubtful; because the Prophet means that kings were taken from the people just as

branches from the vine, as God chose king's from David to Zedekiah. In this sense

he says that the vine branches became scepters of the rulers. He afterwards adds,

her stature was conspicuous, that she was remarkable for her loftiness even in the

multitude of the vine branches. This is extended to the whole body of the people.

Since mention is made of the king, there is no doubt that God commends his grace

towards the whole people, whose safety and happiness were placed in the king,

as we saw elsewhere. But he asserts more clearly that the people had increased,

so that they excelled in population, power, and wealth. On the whole, the Prophet

teaches that the Jews were adorned from the beginning with all kinds of advantages,

since God's best gifts shone forth there, and their dignity was conspicuous, and their

opulence great, since he unites the multitude of the boughs or vine branches with

their height.

Let us come now to the second clause. He says that the vine was torn away in

EZEKIEL

wrath, thrown on the ground, and dried by the east wind, and that its boughs were

broken off and withered, and consumed by fire. I have now briefly explained the

Prophet's meaning. As the Jews had grown stupid in their calamity, and were not

humbled so as suppliantly to fly to God's mercy, the Prophet corrects their torpor

when he shows them their origin. He now says that they were reduced to extreme

wretchedness by a sudden assault; for a change which took place in a short space

of time ought to affect them to the quick; but if they had been slowly diminished,

the change had not been so remarkable: but when the vine was struck by lightning,

torn up, withered, and burnt, that instantaneous slaughter, as I have said, showed

that it was not by chance, but by the evident wrath of God. For this reason he says

that the vine was violently torn up, and cast upon the ground. If the vine had been

dried up by degrees, it, would not have been so wonderful; but its sudden tearing

up ought to have made them sensible of the wrath of God, towards which they had

grown callous. This is the reason why the Prophet adds one simile to another. The

plucking up would have been sufficient; but he adds, it was cast upon the ground,

that it should wither away completely. He adds, the east wind, which destroys both

fruits and trees, as is sufficiently evident from many passages; and not only so, but

he says that the boughs were broken, or plucked off, and withered: lastly, they were

consumed with fire In fine, the hand of God appeared visibly in that horrible slaughter

of the people, when they were torn up, cut off, withered, and burnt. It follows ---

Ezekiel 19:13

13. And now she is planted in the wilderness, in a dry and thirsty ground.

13. Et nunc plantata est in deserto, in terra siccitatis et sitis. 524

The Prophet seems here inconsistent with himself, since these two clauses are

openly at variance, that the vine was not, only withered, but burnt up, and yet

planted in a desert place; for if it was withered, it could not take root again; but

the burning removed the slightest hope; for when the twigs were reduced to ashes,

who ever saw a vine spring up and grow from its ashes? But when the Prophet says

that the vine was withered and burnt up, he refers to the conclusion which men must

arrive at by their own senses when the city was utterly ruined; for that was in truth a

horrible spectacle, when the people were made tributary after their king was taken,

the temple, plundered, the city ruined, and their safety dependent on the lust of

their conqueror. Since, therefore, neither the royal name and dignity, nor freedom

and security, remained, and especially when they were led to the slaughter-house,

was not their ruin very like a burning? Now, therefore, we see why the Prophet said

that the vine was torn and burnt up, for that most severe destruction took away all

hope of restoration for a short time. Hence he spoke according to common sense:

then he kept in view that form of horrible ruin, or rather deformity, which was like

a burning and a final destruction of the people. But now, when he says that the

vine was planted again, he commends the mercy of God, who wished some seed to

remain for the production of young plants; as it is said in the first chapter of Isaiah,

Lest you should be in like Sodom and Gomorrah, some small seed has been wonder-

fully preserved. Although, therefore, the people were burnt up after being violently

524That is, "dry and barren." — Calvin.

JOHN CALVIN

plucked up, and all their lives subjected to the will of the proudest, of conquerors, yet

God took some twigs or vine branches, which he planted, that he might propagate

a new nation, which was done at the people's return.

But he says that those vine branches were planted in the desert in the dry and

thirsty land, since God preserves the religion of his people even in death. Hence

he compares their exile to a desert and a wilderness. It may seem absurd at first

sight that, Chaldaea should be likened to a desert, since that district we know to

be remarkable for its fertility and other advantages; we know, too, that it was well

watered, though called dry. But the Prophet here does not, consider the material

character of the country, but the condition of the people in it. Although Chaldaea

was most lovely, and full of all kinds of fruits, yet, since the people were cruelly

oppressed and contemptuously treated, hence the land was called a desert. We say

that no prison is beautiful, so that their exile could not be agreeable to the children

of Israel; for they were ashamed of their life, and did not dare to raise their eyes

upwards. Since, then, they were drowned in a deep abyss of evils, the land was to

them a desert; hence there was no splendor, dignity, or opulence; and liberty, the

most precious of all boons, was wrested from them. Now we see the sense of the

words. It follows at length ---

Ezekiel 19:14

14. And fire is gone out of a rod of her branches, which hath devoured her fruit,

so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and

shall be for a lamentation.

14. Et egressus est ignis a virga ramorum ejus, fructum ejus voravit, 525 et non

fuit in ea virga fortitudinis, 526 sceptrum ad dominandum. Lamentatio haec, et erit

in lamentationem.

Here the Prophet comes down to the close of their woes, when Zedekiah was

dragged into captivity, and so the people's independence was abolished. God had

formerly planted that vine, or at least some of the branches, in a desert spot, since

first four tribes, and afterwards seven, were led away, and last of all, the greater

part of the tribe of Judea; but the little that remained with King Zedekiah perished.

He says, therefore, that the fire went forth from the vine branches: thus he shows

that the last slaughter proceeded only from the people themselves; and lest they

should utter their accustomed complaints, the Prophet meets them by saying that

they were consumed by intestine fire; that is, their slaughter could not be ascribed

to their Chaldaean conquerors, but to themselves; because King Zedekiah, by his

own perfidy, had stirred up the king of Babylon against himself; for he might have

spent his time in his kingdom, but he could not refrain himself from throwing off

the yoke; for this reason he armed himself against the king of Babylon, because he

was a breaker of treaties: and thus the Prophet says, with propriety, that a fire went

forth from one rod, or twig of its branches, and hence the fruit of the whole vine

was consumed; that is, the remnant was lost by the fault of that perfidious king. He

now adds, there was no scepter for ruling among its rods. Hence it appears that the

525Or, "consumed." — Calvin. 526That is, "strong." — Calvin.

EZEKIEL

exposition which I have advanced suits best, and is entirely genuine. He said first

that the rods were for a scepter of the rulers; but he here says there was no scepter

for them among these rods. What follows we will treat tomorrow.

PRAYER.

Grant, Almighty God, since you have once deigned to insert us into the body of

thy Son, that we may be such vine-branches as you have undertaken to cultivate:

that by the power of thy Spirit we may be so watered as never to be deficient in

spiritual rigor: and may we so bear fruit to the glory of thy name, that we may at

length arrive at the fountain of our faith when we enjoy the celestial glory to which

you have adopted us in the same, your only-begotten

Lecture Sixtieth.

Time did not permit us yesterday to explain the words at the close of this nine-

teenth chapter: this is a lamentation, and it shall be a lamentation. Some think this to

be said of the Jews, that is, of all the, Israelites, since they should all be lamentable,

because God would not cease to inflict his judgments upon them until he had ut-

terly consumed them. But I had rather refer it to the prophecy, and this is the more

correct sense This lamentation: thus the Prophet designates this sad and mournful

prophecy because it contains the last slaughter of the people. Secondly, he adds, it

shall be for a lamentation, because it suggests material for wailing, since remarkable

miseries are accustomed to be more celebrated. If anything usual occurs, men soon

forget it; but if any slaughter happens worthy of notice and of remembrance it is

everywhere spread abroad, nay, it supplies posterity with material for their poems.

Hence the Prophet signifies not only that this prophecy was mournful, but that God's

wrath would fly about in common conversation through so rare and memorable an

example. I now come to the twentieth chapter.

Ezekiel 20

CHAPTER 20

Ezekiel 20:1

1. And it came to pass in the seventh year, in the fifth month, the tenth day of

the month, that certain of the elders of Israel came to inquire of the LORD, and sat

before me.

1. Et fuit anno septimo, quinto mense, decimo mensis venerunt viri e senioribus

Israel ad consulendum Jehovam: et sederunt coram facie mea. 527

Here he does not narrate a vision but an event which really happened. It is a

simple historical narrative, that some of the elders of Israel were chosen to interro-

gate him. We know this to be customary, and when God separates His people from

the profane nations, he opposes his prophets to the soothsayers and magi, augurs

and astrologers. For he says that the Gentiles inquire what concerns them in various

ways, and so interrogate their deities; but that he prescribes to the chosen people

but one method: I will raise for them a prophet from the midst of their brethren, says

Moses, (Deuteronomy 18:18;) that is, they need not wander about, like the wretched

gentiles, destitute of counsel, first to their soothsayers, then to magi, and then to

astrologers: there is no end to them' but I will meet them, says he, by my prophets,

who shall always exist among the people. In this sense Ezekiel says that the elders

of Israel came to consult God. The verb, {,}דרשderesh, properly signifies ``to seek''

but it is here received for ``to consult'' or ``inquire into,'' as in many other places.

Now it is not surprising that the elders came by public consent to the Prophet: for

the Israelites were already worn out by long weariness, and thought that they had

almost perished through their long exile. But there was another reason, since false

prophets, as we saw, tickled the ears of the simple by offering them daily some

new hope. Since therefore they were agitated between hope and fear, and the devil

527Or, "before me." — Calvin.

EZEKIEL

scattered false prophecies which distracted the minds of the vulgar, it is probable

that the elders of Israel came and were sent to inquire concerning either the pros-

perous or disastrous event of their captivity. They come therefore to the prophets;

he says it happened in the seventh year, that is, after the captivity of Jehoiakim.

They reckoned the years from that change, and deservedly so: for so remarkable

an act of God's vengeance ought to be kept constantly in remembrance. There was

also another reason, since God gave some hope of restoration. The reckoning of

the years, then, which the Israelites dated from Jehoiakim's exile, had a twofold use

and end, first, that God's judgment might remain fixed in their minds, and next, that

they might nevertheless refresh their spirits by the hope of good. Hence as often as

they dated the first year or the second, it was just as if they kept before their eyes

that slaughter by which God testified himself grievously offended. But for another

reason they ought to cheer their spirits by good hopes, because if the kingdom had

been utterly abolished and no promise added to lighten their sorrow, that reckoning

was superfluous, since in a state of desperation we do not take an account of years:

but when seventy years were fixed, they nourished and cherished hope in this way,

because they renewed the remembrance of their liberty, which had been promised

them by the mouth of Jeremiah. (Jeremiah 25:12, 13, and Jeremiah 29:10.) Now

therefore we understand why he simply says the seventh year he mentions also the

day and the month.

Now the Clause which I have noticed contains some useful instruction, --- the

elders of Israel came to consult God and sat before the Prophet. We see, then, as far

as concerns outward forms, that they followed what God had commanded in his law;

lest you should say, Who shall ascend above the clouds? who shall descend into the

abyss? who shall cross the sea? The word is ever there, in thy heart and in thy mouth.

(Deuteronomy 30:12-14; Romans 10:6-8.) Since therefore God in some way brought

himself forward whenever he instructed his servants by the spirit of prophecy, so

when the elders of Israel came to the Prophet, they are said to come to God himself,

because God was unwilling to utter his own oracles either from heaven or by means

of angels, but he appointed his servant by whom he would speak, and suggested

what he should say. Hence we gather that our faith is not rightly founded unless

when we listen to God alone, who only deserves and claims us as listeners. But at

the same time, we must remark that faith was joined with humility and modesty.

Hence if any one desires to ascend to the clouds to inquire what God will answer, he

departs far from him, although he pretends to approach him. Hence this moderation

is to be observed, that our faith may acquiesce in the authority of the one God, and

not be carried hither and thither by the will of men; and yet it should not object to

here God speak through his servants, but calmly submit itself to the prophets. It now

follows ---

Ezekiel 20:2-3

2. Then came the word of the LORD unto me, saying,

2. Et fuit sermo Iehovae ad me dicendo,

3. Son of man, speak unto the elders of Israel, and say unto them, Thus saith the

Lord GOD; Are ye come to inquire of me? As I live, saith the Lord GOD, I will not be

JOHN CALVIN

inquired of by you.

3. Fili hominis, loquere ad seniores Israel, et dic illis, Sic dicit Dominator Iehovah,

An ad quaerendum me, 528 venistis? Vivo ego si quaerar a vobis, dicit Dominator

Iehovah.

Here the Prophet is ordered to blame those elders, although they pretended to

rare piety in inquiring of him: God says that they did not come with a right dispo-

sition. Many translate otherwise --- if I shall be found, or be en-treated by you, or

if I shall answer: thus they take the word, {,}דרשderesh, in a double sense: in the

first clause, for to seek or interrogate; but when it is added, as I live, etc., they do

not take the word by ``to be sought'' or ``interrogated,'' but by ``to answer'' or ``be

entreated.'' But this seems far-fetched and in Ezekiel 14:3, a phrase not unlike this

was explained; and hence we may gather, that God rather inveighs against the peo-

ple's hypocrisy than rejects them, and refuses to answer. There the Prophet said

that the elders came to consult him, as if they had been his best disciples; but as

Ezekiel might be deceived by that deceptive picture, God meets him, and says, Do

you think that they come to inquire of me? They are fixed upon their idols; for their

heart is towards them, and they raise their eyes to their own abominations: As I live,

if they seek me, says he; that is, it is easy to convict them of bad faith, when they

come suppliantly to inquire of thee. For if they truly and heartily sought me, they

would renounce their idols, and would no longer partake of their abominations; but

they do not repent, but remain obstinate in their wickedness. It is certain, there-

fore, that they are by no means sincere: there is no reason why you should delay

them, or trouble yourself about them, since their conduct is mere dissimulation. So,

therefore, in this passage God pronounced by his Prophet, are you come to seek

me? that is, to consult me. I will not be inquired of by you, says he: the reason

is, because, as we saw in the Ezekiel 14th, they always remained the same, since

therefore they were at the greatest distance from God, and remained wrapped up

in their own abominations, their seeking God was only fallacious. The conclusion is,

that God rejected them, because, though they pretended a holy zeal, they were still

perverse in their disposition; hence God refuses to discharge the office of a master

towards them since they did not come to learn: this is one point. He then says, if

I shall be inquired of by you. And because their hypocrisy was stained by various

colors, God swears that their disposition was perverse, and that they did not come

with pious and holy affections, and were neither docile nor obedient, nor desirous of

making progress, and hence were unworthy of having him for a teacher. Now let us

go on.

Ezekiel 20:4

4. Wilt thou judge them, son of man, wilt you judge them? cause them to know

the abominations of their fathers:

4. An judicabo eos? an judicabo eos, fili hominis? abominationes patrum ipsorum

indica 529 illis.

The context flows very well if we embrace this sense, that God swears that the

528That is, "to consult me." — Calvin. 529Or, "explain." — Calvin.

EZEKIEL

Israelites did not come to be subject to his Prophet, and to submit themselves mod-

estly to his instructions. If this sense pleases, it is well added, shall you judge them?

that is, shall you spend thy breath in arguing with them? He means that they are

rather to be dismissed than instructed; as Christ says, You shall not cast pearls be-

fore swine. (Matthew 7:6.) And we know what God pronounces: My Spirit shall not

always strive with man, because he is flesh. (Genesis 6:3.) He now means that there

was no need of any dispute, since there was no means of carrying it on; so in this

passage, since the Prophet was dealing with men utterly broken down, who never

listened to wise counsels, nor obeyed any admonitions, nor were softened by any

chastisement, he adds, therefore, shall you judge them? Some indeed coldly and

insipidly explain this of taking away the part of a judge, since God rather wishes

them to be called to repentance than to be condemned. But here judging embraces

within itself all reproaches and threats. On the whole, since they acted deceitfully,

and by no means proposed to submit themselves to God, hence he uses this bit-

terness, What! are they worthy of your judging them? that is, of your contending

with them? for the Prophet's duty is to argue with sinners, to threaten them, and

to cite them to God's tribunal. God, therefore, pronounces them unworthy of such

disputing, because they are not only deaf, but, hardened by abandoned obstinacy.

Now, therefore, we understand the sense of the words, wilt you judge them? will

you judge them? The repetition is emphatic, that God may strongly express the ob-

stinacy of that desperate people. He afterwards adds, If this be done, then show

them the abominations of their fathers. God here mitigates the asperity which he

had used, and by means of a correction descends to a reason for it, namely, that he

may for once try whether or not they are curable. If then they are to be judged, that

is, if he chooses to enter into any dispute, and to argue with them, he says that he

ought to begin not with themselves, but with their fathers. God wishes them to be

judged, not only on account of the wickedness of a few years, but because before

they were born their fathers were obstinately attached to their abominations. In fine,

God shows that the wound was deep, and could not be cured, unless the hidden poi-

son was carefully examined, which otherwise would cause putrid matter, from which

at length inflammation would arise. For many think that they have properly dis-

charged their duty when they have but lightly probed their wounds: but sometimes

it is necessary to penetrate to the inmost parts, as the people had not only provoked

God lightly, and for a short time, but their impiety had been growing for ages, and

their sins had become a kind of inheritance to them. Since, then, this hidden poison

existed, which could not be cured either easily or by any slight remedy, hence God

orders them to begin with their fathers. Show them, therefore, the abominations of

their fathers. It follows ---

Ezekiel 20:5-8

5. And say unto them, Thus saith the Lord GOD; In the day when I chose Israel,

and lifted up mine hand unto the seed of the house of Jacob, and made myself known

unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am

the LORD your God;

5. Et dices illis, Sic dicit Dominator Iehovah, Die quo elegi Israelem, et sustuli

JOHN CALVIN

manum meam ad semen domus Iacob, et cognitus fui illis in terrae Ægypti, et sustuli

manum meam illis dicendo, Ego Iehovah Deus vester;

6. In the day that I lifted up mine hand unto them, to bring them forth of the land

of Egypt into a land that I had espied for them, flowing with milk and honey, which

is the glory of all lands:

6. Die illo sustuii manum meam ad ipsos, ut educerem eos e terra Ægypti in

terram quam prospexi illis fluentem lacte et melle, desiderium 530 prae omnibus

terris:

7. Then said I unto them, Cast ye away every man the abominations of his eyes,

and defile not yourselves with the idols of Egypt: I am the LORD your God.

7. Et dixi illis, Quisque spurcitias oculorum suorum projicite et in idolis 531 Ægypti

ne polluamini: ego Iehovah Deus vester.

8. But they rebelled against me, and would not hearken unto me: they did not

every man cast away the abominations of their eyes, neither did they forsake the

idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger

against them in the midst of the land of Egypt.

8. Et rebelles fuerunt mihi, et noluerunt audire me, et quae sequuntur.

God confirms what I said before, that the Jews were not to be reproved for be-

ginning lately to sin: it was not sufficient to bring recent offenses before them; but

God orders the Prophet to begin with their fathers, as if he had said that the nation

was abandoned from the very beginning, as Stephen reproaches them: Uncircum-

cised in heart, you still resist the Holy Spirit, as your fathers always did. (Acts 7:51.)

And Christ had said the same thing before: You fill up the measure of your fathers.

(Matthew 23:32.) We know also how frequently rebukes of this kind occur in the

Prophets. God therefore says, that from the time when he chose the seed of Israel,

he had experienced both the wickedness and obstinacy of the people; for he says

that they were not drawn aside by either error or ignorance, but because they were

unwilling to hear, when they were over and over again admonished as to their duty.

Hence three things are to be marked, namely, that the people were bound to God,

since he had gratuitously adopted them; for God here commends his gratuitous elec-

tion, together with the singular benefits which he had conferred on that people: this

is one point. The second is, that he not only took them once to himself, but showed

them what was right, so that they could not mistake, except knowingly and willfully:

this is the second point. Then the third is, that they rebelled purposely, because they

would not listen: for if they had been left at the meeting of two roads, their error had

been excusable if they had turned to the left instead of the right. But if God by his

law so shone before them, that he was prepared to direct them straight to the mark,

and they turned aside; thus their obstinacy and rebellion is plainly detected. This is

the sense.

Now as far as words are concerned, he says, that he had chosen Israel. But elec-

tion, as I have already briefly touched upon, is opposed to all merits: for if anything

had been found in the people which should cause them to be preferred to others, it

530That is, "which is a desire, or desirable." — Calvin. 531Though it signifies also "foulness or pollution" — Calvin.

EZEKIEL

would be improperly said that God had elected them. But since all were in the same

condition, as Moses says in his song (Deuteronomy 32:8, 9,) there was scope for

God's grace, since he separated them from others of his own accord: for they were

just like the rest, and God did not find any difference between them; we see, then,

that they were bound to God more sacredly, since he had joined them to himself

gratuitously. He now adds, that he lifted up his hand to the seed of Jacob. The lifting

up the hand seems to be taken here in different senses. Since it was a customary

method of swearing, God is said sometimes to lift up his hand when he swears. That

is indeed harsh, since the lifting up the hand does not suit God: for we lift up the

hand when we call God to witness; but God swears by himself, and cannot raise his

hand above himself. But we know that he uses forms of speech according to the

common customs of men: hence there is nothing absurd in this phrase, he lifted up

his hand, that is, he swore. Hence, if we may so explain it, this was a confirmation of

the covenant, when God by interposing a oath promised himself to be Israel's God.

But since he shortly afterwards adds, that he was known, the other sense suits pretty

well, since it refers to the benefits which he had conferred upon the people. And truly

experimental knowledge is intended, since God really proved himself to be worthy of

credit, and thus illustrated his own power in preserving the people. Hence I said that

to lift up the hand is to be received variously in this chapter, since, if we read the

two clauses conjointly, I lifted up my hand unto the seed of the house of Jacob, and

was made known to them, truly the lifting up the hand will imply a display of power.

That also has been said by means of a simile; but shortly afterwards the lifting up

of the hand must be taken for to swear, by the figure of rhetoric called catachresis,

which is the use of a word in a different signification, and yet there is no absurdity.

I have raised my hand, therefore, to the seed of the house of Jacob, saying, I

Jehovah am your God. (Ezekiel 20:5.)

We see, then, that God raised his hand to sanction the covenant which he had

made; for when he pronounces himself their God, he binds them to himself, and

claims them for his peculiar people, and thus confirms his covenant. But at the

same time he had raised his hand or arm by so many miracles performed in freeing

the people. He says, in that day I raised my hand to, or towards them, to bring them

out. Again, the raising the hand refers to God's power, since he brought them forth

by an extended arm from that miserable slavery. Since, therefore, he so raised his

hand, he acquired them as his own, that they should no longer be free, but belong

altogether to him. He afterwards adds other benefits, since he not only snatched

them from the tyranny of Pharaoh, but brought them into a land flowing with milk

and honey, which he had espied for them. We see how briefly God enlarges upon that

remarkable benefit which he had bestowed upon his people. Not only was he their

Redeemer, but he looked out for a place of residence for them, not only commodious,

but abounding with plenty; for this phrase is common enough with Moses. In that

same day in which I led them out of Egypt, I brought them into a land, the desire

of all lands; that is, which is desirable and superior to all other lands. It is true,

indeed, that other nations were not less fruitful; but God, in thus praising the land

of Canaan. considers it, clothed and adorned by his bounty. But there was no region

JOHN CALVIN

under heaven to be compared with the land of Canaan in one point, namely, God's

choosing it as his earthly dwelling place. Since the land of Canaan excelled all others

in this respect, it is deservedly called the desire of all lands, or desirable beyond all

lands.

Another clause now follows, that God instructed the Jews in piety, and withdrew

them from all the idolatries to which they had been devoted. Instruction then went

before, which showed them the right way of salvation, and recalled them from their

superstitions. The meaning is, that when God adopted the people, he gave them

the rule of living piously, that they should not be tossed about hither and thither,

but. have an aim, to which they might direct the whole course of their life. I said,

therefore, to each of them: this seems more emphatic than if he had spoken to all

promiscuously and generally: but this familiar invitation ought to penetrate more

into their minds, when he speaks to each individually, just as if he said, let each of

you cast away your abominations, and not pollute himself anymore with the idols

of Egypt. When therefore God thus attached them to himself, he shows that he

could not be rightly worshipped by them unless they bid their idolatries farewell, and

formed their whole life according to the rule of his law. He calls their enticements

defilements or idols of the eyes: but we know that the Prophet often speaks thus,

that unbelievers should consider their idols. Hence it is just as if God recalled them

from all the wiles of Satan in which they were enticed, and were so devoted to them

as to have their eyes exclusively fixed on them. He speaks by name of the idols of

Egypt: whence it easily appears that they were corrupted by depraved desires, so as

for the most part to worship the fictitious gods of Egypt. Yet they knew themselves

elected by the true God, and boasted in circumcision as a symbol of divorce from

all nations. Yet though they wished to be thought illustrious on the one hand, they

afterwards prostituted themselves so as to differ in nothing from the Egyptians. We

see then that the desire of piety was almost extinct in their hearts, since they had so

contaminated themselves with the superstitions of Egypt. That he might retain them

the better, he says at the same time that he was their God: for without this principle

men are tossed hither and thither, for we know that we are lighter than vanity. Hence

the devil will always find us subject to his fallacies unless God restrains us in our duty,

until he appears to us and shows himself the only God: we see then the necessity for

this remedy, lest men should be carried away by idolatries, namely, the knowledge

of the true God. The third clause will follow afterwards, but we shall explain it in its

turn.

PRAYER.

Grant, Almighty God, since you have once stretched forth your hand to us by

your only-begotten Son, and have not only bound thyself to us by an oath, but have

sealed your eternal covenant by the blood of the same, thy Son: Grant, I pray thee,

that we in return may be faithful to thee, and persevere in the pure worship of thy

name, until at length we enjoy the fruit of our faith in thy heavenly kingdom by the

same Christ our Lord. --- Amen.

Lecture Sixty-First.

In the last lecture I began to explain the eighth verse, where God complains that

EZEKIEL

he was exasperated by the children of Israel when he had begun to extend his hand

to free them. He says, then, that they had rejected his grace. But at the same

time we see that all pretense of ignorance was removed, because unless Moses

had exhorted them to good hope, they would have pretended. to be so deserted

through two centuries, that they had hoped for help from God in vain. But since

Moses was a witness of their redemption, hence their ingratitude was the more with-

out excuse, since they were unwilling to embrace the message which they had so

greatly desired. Nor is the language of Moses vain, that they often cried out in their

calamities. Although their clamor was turbulent, yet they doubtless remembered

what they had heard from their fathers, that the end of those evils was at hand to

which God had fixed an appointed time. But more is expressed in this passage than

Moses relates, who simply says, because they saw themselves treated too roughly,

that they were worn down and disgusted: hence those expostulations --- You have

made our name to stink before Pharaoh: God shall judge between you and us: Judea

you gone from us. (Exodus 5:21.) We do not then clearly collect from Moses that

they were rebels against God, since they had not cast away their idols and supersti-

tions, but the probable conjecture is that they were, so rooted in their filth, that they

repelled God's hand from succoring them. And truly if they had promptly embraced

what Moses had promised them in God's name, the accomplishment would have

been readier and swifter: but we may understand that their sloth was the hindrance

to the exertion of God's hand in their favor and to the real fulfillment of his promises.

God ought indeed to contend, with Pharaoh, that his power might be more conspic-

uous: but the people would not have been so tyrannously afflicted, unless they had

closed the door against God's mercy. They were, as we have said, immersed in their

defilement's from which God wished to withdraw them. He now accuses them of

ingratitude, because they did not cast away their idols, but obstinately persisted in

their usual and customary superstitions. He speaks of the time of their captivity in

Egypt, and this passage assures us that while there they were infected and polluted

by Egyptian defilement's. For the contagion of idolatry is wonderful: for since we are

all naturally inclined to it as soon as any example is offered to us, we are snatched

in that direction by a violent impulse. It is not surprising then that the children of

Israel contracted pollution from the superstitions of Egypt, especially as they lived

there as slaves, and were desirous of gratifying the Egyptians: for if they had been

treated liberally, they might have lived freely after their custom, but since they were

not free and were oppressed as slaves, it happened that they pretended to worship

the gods of Egypt according to the will of those by whom they saw themselves op-

pressed: and not only did they sin by pretending, but it is probable that they were

impelled by their own lusts as well as by fear: for it will soon be evident that they

were too inclined to impiety of their own accord.

On the whole, Ezekiel here testifies that they were rebels against God, because

they did not listen to God by casting away the idols of their eyes, that is, to the wor-

ship of which they were too attentive, nor did they desert the idols of Egypt. When he

speaks of the idols of their eyes, we gather what I have touched upon, that they were

not impelled to idolatry by fear and necessity, but by their own depraved appetites:

JOHN CALVIN

For unless they had been eagerly devoted to Egyptian superstitions, Ezekiel would

not have called them idols of the eyes. Hence by this word he means that they were

not only superstitious through obedience to the Egyptians, but were spontaneously

inclined towards them. Besides, when he adds the idols of Egypt, he points out as

the occasion of their corruption their spending time under that tyranny, and their

being compelled to bear many evils, since slavery commonly draws with it dissimu-

lation. It now follows, And I said I would pour forth, that is, I determined to pour forth.

God here signifies that he was inflamed by anger, and unless they had respect to his

name he would not withdraw his hand from the vengeance to which it was armed

and prepared. We know that this does not properly belong to God, but this is, the

language of accommodation, since first of all, God is not subject to vengeance, and,

secondly, does not decree what he may afterwards retract. But since these things

are not in character with God, simile and accommodation are used. As often as the

Holy Spirit uses these forms of speech, let us learn that they refer rather to the mat-

ter in hand than to the character of God. God determined to pour forth his anger,

that is, the Israelites had so deserved it through their crimes, that it was necessary

to execute punishment upon them. The Prophet simply means that the people's

disposition was sinful, and hence God's wrath would have been poured out, unless

he had been held back from some other cause. I have already touched upon the

obstacle, because he consulted his honor lest it should be profaned.

I have decreed, therefore, to pour forth my burning fury upon them in the midst

of the land of Egypt. Some translate, to consume them, but improperly, for the

word, {,}כלהkeleh, signifies to fill up or accomplish, as well as to consume. But

although God sometimes says that he consumes all his weapons or scourges in the

punishment of men's sins, yet it is not suitable to transfer this to his wrath itself.

Hence another sense will suit better, namely, that God decreed to pour out his wrath

until he satisfied himself. For here, as we have said, he puts on the character of

an angry man, who cannot appease his mind otherwise than by satiating it by the

exaction of punishment: for anger is usually inexhaustible. But God on the whole

here expresses that such was the atrocity of their wickedness, that the Israelites

deserved destruction through the pouring forth of God's wrath and the filling up of

the measure of his indignation; and that in the midst of the land of Egypt; because

they had shown themselves unworthy of his redemption, and hence it was enough

for them to perish in the midst of the land of Egypt. But he afterwards added ---

Ezekiel 20:9

9. But I wrought for my name's sake, that it should not be polluted before the

heathen, among whom they were, in whose sight I made myself known unto them,

in bringing them forth out of the land of Egypt.

9. Et feci propter nomen meum ne profanaretur in oculis gentium, in quibus ipsi

in medio eorum, quibus cognitus fui ipsis in oculis eorum, ad educendum eos e terra

Ægypti.

Here God signifies that he was restrained for one reason only from entirely blotting

out so ungrateful and wicked a nation, namely, since he saw his own sacred name

would be exposed to the Gentiles as a laughing-stock. He teaches, therefore, that

EZEKIEL

he spared them, and suspended his rigor for the time, rather through being induced

by regard to his own glory than by pity to them. Hence, by the word I did it, we ought

to understand what will be more clearly explained. The sense is, that he abstained

from the final act of vengeance for his name's sake, that it should not be profaned

among the Gentiles. Although God here pronounces that he had respect rather to

himself than to them, yet there is no doubt that he spared them, because he saw

that they could not be otherwise preserved than by his pardoning them even in such

hardness and obstinacy; and certainly God's glory and the salvation of the Church

are things almost inseparably united. When I speak of the salvation of the Church,

I do not comprehend all those who profess to be its members, but I mean only the

elect. Since, therefore, God had adopted that nation, he must preserve the remnant

in safety, otherwise his truth would have failed, and thus his name would have been

much more severely profaned. Hence we may gather, whenever God pardons us,

though he regards himself, and wishes in this way to exercise his clemency, yet his

pity towards us is another reason for his pardoning us: but when he says that he

has withdrawn his hand from vengeance through regard for His own glory, he in this

way prostrates still more the pride of this nation, since, whenever he had pity on

them, they thought it a concession to their own worthiness and merits. The Prophet

therefore shows here that they were snatched from destruction, while they were

remaining in the land of Egypt, for no other reason than this, that God was unwilling

to expose his name to the contempt of the nations. He says, therefore, in the eyes of

the Gentiles, among whom they were, regarding not the Egyptians only, but others.

Yet the question arises, in what sense, he adds by and by, that he was known to

them? for as yet he had given no specimen of his power among the Gentiles. He had

borne witness by two miracles that Moses should be the agent in their redemption,

(Exodus 4:2, and following:) afterwards Moses approached Pharaoh himself: there

God put forth the signs of his power, which deservedly frightened all the Egyptians;

but his fame had not yet reached other nations. But this knowledge ought not to

be simply restricted to past time; for God only means that he had already begun to

show, by certain and remarkable proofs, that Moses was chosen, by whose hand he

wished to redeem his own people. Since, therefore, God had. already come forward

with those remarkable signs, he says, that he was known to those nations, not that

his fame had reached them, but because he had gone there himself, so that the event

could not be in obscurity, and all must know that miracles had been performed by

the hand of Moses, by which it was evident that he wished to claim the Israelites

as his own. Now, therefore, we understand in what sense Ezekiel says that God

was known. Some explain this relatively thus: I was known to them, meaning the

Israelites, in their eyes, meaning the Gentiles: but this sense seems to me forced;

for in my opinion this one word ``their,'' in the Prophet's language, is superfluous.

He simply means that God was manifested in the eyes of all the nations in leading

them forth. This clause shows the kind of knowledge intended, since God showed

his power in liberating the people by remarkable miracles. It follows ---

Ezekiel 20:10

10. Wherefore I caused them to go forth out of the land of Egypt, and brought

JOHN CALVIN

them into the wilderness.

10. Et eduxi (eduxi ergo) eos e terra AEgypti, et adduxi in desertum.

After Ezekiel had taught that the Israelites deserved to perish in Egypt, unless

God had spared them for his name's sake rather than for their own, he now adds

the cause of their coming forth, which was the promotion of his own glory. Hence,

therefore, we gather that the Israelites falsely imagined any other cause of their

deliverance than that respect of which the Prophet now speaks. But this is more

than if he had simply said that they were snatched from the tyranny of Egypt by

God's gratuitous pity, since God gratuitously stretched out his hand towards them,

and was so induced by feelings of humanity and clemency as to snatch away from

their miseries the innocent who were unjustly afflicted; but he here excludes them

from God's clemency, because they were unworthy of his notice. I said, indeed, that

two things were united, the salvation of the Church and the glory of God; but at

the same time I noticed that the Prophet's intention must be considered, since he

wished to withdraw all confidence from such a proud people, and to show that, as

far as they could, they had always repelled God's favor by their obstacles, unless he

had overcome their wickedness by his untiring goodness. It follows ---

Ezekiel 20:11

11. And I gave them my statutes, and shewed them my judgments, which if a

man do, he shall even live in them.

11. Et dedi illis decreta mea, 532 et judicia mea patefeci ipsis, qua, qui fecerit

homo vivet in ipsis.

Here God enlarges upon his favors, since he had given his law to the Israelites, as

if he would prescribe to them a certain rule of living. If they had only been brought

out of Egypt, that would have been an inestimable benefit: but God was much more

generous, since he deigned to rule them familiarly with his doctrine, lest they should

wander to one side or the other; and in this way he testified that he would be their

God. He adds a promise: for God might precisely enjoin what he wished on the

people of his choice; but he spontaneously adopts the method of indulgence by

promising them life. Now, then, we understand why this promise is mentioned; for

God might simply command anything, and say, this pleases me, and use but a mono-

syllable, after the manner of kings issuing a command. Since, then, God not only

exacted of the Israelites what he might justly require, but, by annexing a promise,

enticed them gently to the pursuit of obedience, this was certainly a mark of his

fatherly indulgence. Hence he now exaggerates the people's ingratitude by this

circumstances, that neither by commands nor by kindness could he induce these

obstinate and perverse dispositions to bend to the yoke. I gave them, therefore, my

statutes and my laws; and afterwards, which if a man do, he shall live in them. He

thus briefly reminds them, that it was not his fault if the Israelites were not in any

sense happy; for when he stipulated with them for the observance of his law, he

bound them in turn to himself, that they should want nothing which contributed to

a good and happy life; for in the name of life solid happiness is comprehended.

Yet it is here asked how the Prophet testifies that men should live by the works of

532"Statutes." — Calvin.

EZEKIEL

the law, when the law, on the testimony of Paul, can only bring us death. (Romans

4:15; Deuteronomy 30:15.) He took this testimony from Moses, and we shall see

immediately that he cites it in a different sense. Moses there pronounces that the life

of man rests on the observance of the law; that is, --- life was surely to be expected

through satisfying the law. Some think this absurd, and so restrict what is said to

the present life, taking he shall live in them politically or civilly: but this is a cold

and trifling comment. The reasoning which influenced them is readily answered:

they object, that we owe all things to God; that we ourselves and our possessions

are all his by the right of possession; so that if we keep the law a hundred times

over, still we are not, worthy of such a reward. But the solution is at hand, that we

deserve nothing, but God graciously binds himself to us by this promise, as I have

already touched upon. And from this passage it is easy to infer that works are of

no value before God, and are not estimated for their intrinsic value, so to speak,

but only by agreement. Since, then, it pleased God to descend so far as to promise

life to men if they kept his law, they ought to accept this offer as springing from

his liberality. There is no absurdity, then, if men do live, that is, if they deserve

eternal life according to agreement. But if any one keeps the law, it will follow that

he has no need of the grace of Christ. For of what advantage is Christ to us unless we

recover life in him? but if this is placed in ourselves, the remedy must not be thought

anywhere but in ourselves. Every one, then, may be his own savior if life is placed

the observance of the law. But Paul solves this difficulty for us when he determines

for us a twofold righteousness of the law and of faith. (Romans 10:5, 6.) He says that

this righteousness is of the law when we keep God's precepts. Now, since we are far

distant from such obedience, nay, the very faculty of keeping the law is altogether

defective in us: hence it follows that we must fly to the righteousness of faith. For

he defines the righteousness of faith, if we believe Christ to be dead, and to be risen

again for our justification. We see, therefore, although God promised salvation to

his ancient people, if they only kept the law, yet that promise was useless, since

no one could satisfy the law and perform God's commands. Here another question

arises. For if this promise does not take effect, God vainly reckons that as a benefit

to the Israelites which we see was offered them in vain: hence no utility or fruit

would arise from it. But some one may say that the imagination was fallacious,

when God promised life, and now by his Prophet blames the Israelites for despising

such a benefit. But the reply is easy: although men are not endued with the power

of obeying the law, yet they ought not on that account to depart from the goodness

of God; for men's declension by no means hinders them from estimating the value

of so liberal a promise: God is treating with men: he might then, as I have said,

imperiously demand whatever he pleased, and exact it with the utmost rigor; but

he treats according to an agreement, and so there is a mutual obligation between

himself and the people. No one will surely deny that God here exhibits a specimen

of his mercy when he deigns thus familiarly to make a covenant with men. ``Ah!

but this is all in vain: God's promise is of no effect, because no one is able to keep

the law.'' I confess it: but man's declension cannot, as I have said, abolish the glory

of God's goodness, since that always remains fixed, and God still acts liberally in

JOHN CALVIN

being willing thus to enter into covenant with His people. We must then consider the

subject simply, and by itself: man's declension is accidental. God then put forth a

remarkable proof of His goodness, in promising life to all who kept His law: and this

will remain perfect and entire. It now follows ---

Ezekiel 20:12

12. Moreover also I gave them my sabbaths, to be a sign between me and them,

that they might know that I am the LORD that sanctify them.

12. Atque etiam sabbatha mea dedi ipsis, ut essent in signum inter me et ipsos,

ut cognoscerent quod ego sim (vel, ego sum) Iehovah, qui ipsos sanctifico.

Besides the law God here commends his Sabbaths, which we know to be only a

part of His law: nay, whoever compares the commandments one by one, will at first

sight perceive more weight in others than in the fourth. For what is the meaning

of that commandment, You shall not have any strange god? You shall not make any

idols? Afterwards, Do not take God's name in vain? (Exodus 20:3, 4, 7; Deuteronomy

5:7, 8, 11.) I answer, that the Prophet takes one precept of the law the better to

explain what I have already touched on before, namely, that the law was given to

the Israelites to bind them more and more to their benefactor. For God was unwilling

to cast them away after redeeming them: but he testified by his law that he would

be the guide of their whole life. Still the Prophet looked further, meaning, that the

law consisted not only of the commandments, but embraced the whole grace of God,

on which the adoption of the nation depended. For if God had simply commanded

either one thing or another, it would not have been easy to perceive and taste his

goodness. Why so? because when he calls upon us to discharge a duty, every one,

feels that a greater burden is imposed on him than he can bear. Even if the promise

should entice us by its sweetness, --- he who does these things shall live in them; yet

when we try, we are deficient through being destitute of all power. But the Prophet

means that something else was intended by the Sabbath, that the Israelites might

acknowledge themselves separated by God, so as to experience him for their Father

in all things. Hence, though the precepts of the law were somewhat distasteful; yet,

as the fourth commandment has in it a gratuitous promise, it has a different savor,

since the people thus recognizes itself as elected by God for a peculiar nation: and

this the Prophet sufficiently expresses by the word sanctifying, for it means that the

people were separated from the profane nations to be God's peculiar inheritance.

If any one wishes to render sanctify by one word it will be, ``to separate.'' But the

meaning of separation ought to be explained. How, then, did God separate a certain

people from the whole world? Why, by promising to Abraham that he would be a

God to his seed. (Genesis 22:17.) Then he could not otherwise be their God than

by gratuitously loving his elect, by regenerating them by his Spirit, and becoming

propitious and easily entreated: and besides, a single people could not be separated

from others without a mediator. For separation cannot last unless the people be

united to God; and what bond of union is there without a mediator?

Now, therefor, we understand why the Prophet speaks of the Sabbath, since he

had formerly commended the whole law, of which the Sabbath was a part, namely,

because it displayed God's gratuitous adoption; and at the same time the Israelites

EZEKIEL

might acknowledge that the way of approach to God was open to them, and he was

rendered placable; then that they were not adopted in vain, but were sought by

God, that he should renew them by his Spirit, and rule the whole course of their

life. It was, then, the greatest ingratitude to break the Sabbath, as will be said

shortly afterwards. But this passage teaches that God was not pleased with the

people's quiet or ease when he commanded them to keep the seventh day holy, but

he has another intention. Whence we gather that that precept was shadowy: for

there are some things which please God of themselves, and must be performed; but

others have a different object. For to worship one God, to abominate idols, to use

God's name reverently, these things are, as I have said, the simple duties of piety in

themselves: so the honor which sons pay to their parents is a duty pleasing to God in

itself, like chastity, abstinence, and such like. But Sabbaths do not please God simply

and by themselves. We ought, therefore, to look for another purpose, if we wish to

understand the reason of this precept. And hence Paul says, that Sabbaths were

shadows of those things of which Christ is the substance. (Colossians 2:16, 17.) This,

therefore, is one point. Ezekiel is not the first who says so, though he took it from

Moses; for though he does not clearly say in so many words that the Sabbath was

the symbol of sanctification, yet he afterwards shows this to be its object, (Exodus

31:13, 14,) and that God commanded the people to rest on the seventh day with

this intent. Moses then himself shows that the command had another object, which

Ezekiel interprets for us; but the matter is made much clearer in the Gospel, since in

Christ the truth and substance of this precept is set forth, which Paul calls the body. I

have, then, sufficiently explained this object., namely, that the Israelites might know

God to be their sanctifier. But if we desire to understand the matter better, we ought

first to lay it down that the Sabbath was the sign of mortification. God, therefore,

sanctifies us; because when we remain in our natural state we are there mixed with

others, and have nothing different from unbelievers: hence, therefore, it is necessary

to begin by dying to ourselves and the world, and by exercising self-denial; and this

depends on the grace of God. But I perceive that I cannot complete the subject today

so I shall put it off till tomorrow.

PRAYER.

Grant, Almighty God, since you have not only deigned to bestow upon us a rule

for living rightly, but has so shown thyself our Father in Christ as to be prepared

to engrave thy law in our inward parts: Grant, I pray thee, that we may not cast

away that inestimable boon through either ingratitude or sloth; but may we offer up

ourselves to thee as a sacrifice: and then do you so pardon us that our infirmities

may not hinder us from finding thee always propitious whenever we fly to thy mercy

in Christ, your only-begotten Son. --- Amen.

Lecture Sixty-Second.

We said in yesterday's lecture, that God's Church was separated from the profane

nations that he might regenerate it by his Spirit: we said also, that the Sabbath was

a proof of this favor; but now a confirmation of this teaching must be added. This

is easily gathered from the institution of the Sabbath, when God is said to have

rested from his work on the seventh day. (Genesis 2:2; Exodus 20:11, and 31:17;

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Deuteronomy 5:14.) Now there is no doubt that he wished to bring the faithful to

imitate his example: it follows, then, that rest was enjoined upon the ancient people,

that they should each rest from their works, and so conform themselves to God's

example. For we are said to rest from our works when we are dead to ourselves; and

allow ourselves to be governed by God's Spirit, when we live in him, and he in us.

Now, therefore, we see that the grace of regeneration was promised to the ancient

people when God consecrated the seventh day; and the Apostle also shows this in

the Epistle to the Hebrews, where he treats of the true and lawful use of the Sabbath,

and refutes the gross supposition with which the Jews were imbued, that God was

properly worshipped by an outward rest. (Hebrews 4:5.) he shows them that it was

only an outward symbol, and that it contained a spiritual mystery. It now follows,

as I lately touched on it, that the Sabbath was a sacrament, since it was a visible

figure of an invisible grace. And this also is expressed with sufficient clearness by the

Prophet, when he says, the Sabbath was given for a sign. By this word, therefore,

he shows that regeneration was promised to the ancient people; and if I may use

the expression by a visible word, since God not only spoke, but wished some symbol

or pledge or mark of his promise to be perpetual. The phrase between me and

you must be noticed: from which we gather that there is a mutual agreement in the

sacraments, by which God binds us to himself, and we mutually pledge our faith. And

hence also their foolishness is refuted who think the sacraments nothing but marks

of outward separation: for if the sacraments concern only the profession of faith,

it is inconsistent with the Prophet's teaching that they are a mutual and reciprocal

sign, as I may express it, since God requires faith on the part of his people; and

he promises in return what he witnesses and prefigures by an outward sign. It now

follows ---

Ezekiel 20:13-14

13. But the house of Israel rebelled against me in the wilderness: they walked

not in my statutes, and they despised my judgments, which if a man do, he shall

even live in them; and my sabbaths they greatly polluted: then I said, I would pour

out my fury upon them in the wilderness, to consume them.

13. Et rebelles fuerunt in me 533 domus Israel 534 in deserto: in decretis meis

non ambularunt, et judicia mea spreverunt: qua qui fecerit homo rivet in ipsis: et

Sabbatha mea violarunt valde: et dixi 535 effundere excandescentiam meam super

eos in deserto ad consumendum eos.

14. But I wrought for my name's sake, that it should not be polluted before the

heathen, in whose sight I brought them out.

14. Et feci propter nomen meum, ut non profanaretur in oculis gentium, sub

quarum oculis eduxeram ipsos.

Here God pronounces that the sons were like their fathers; and that the people,

after their deliverance from Egypt, were so obstinate in their wickedness as not to

profit in any way. He had complained already before of their rejecting his grace: for

533Or, "were bitter against me." — Calvin. 534We have often spoken of this word. — Calvin. 535That is, "I have decreed." — Calvin.

EZEKIEL

it is equivalent to rejecting all offers to be corrupted by superstitions, and not to

cleanse themselves from that defilement, although they knew it to be abominable

before God. But after the law was promulgated, they then might have put away their

perverse affections. And surely redemption ought to have conformed them to obey

God; when they beheld his hand stretched out as it were from heaven, how was it

that this spectacle did not avail to humble them, and to make them submissive to

God? But in addition to the teaching of the law, God's promise was given, by which

he bore witness to them, that, if they sought from him the spirit of regeneration,

the Sabbath would be really given them as a pledge and sign of it; and since all

these things produced no effect, that was a proof of astounding contumacy. God

says, therefore, that he obtained nothing more in the desert than he had formerly

experienced from the people under their Egyptian tyranny: then, also, says he, the

house of Israel exasperated me in the desert. The circumstance of place must be

noticed, because they were wonderfully rescued by God's incredible power, and they

depended every moment on his good pleasure; for there they wanted food and drink:

God daily rained down manna from heaven, and brought them water from the rock.

(Exodus 16:14; Numbers 11:9; Deuteronomy 8:15, 16.) Since, therefore, necessity

compelled them every moment to look to God, was it not more than brutal stupidity

to exasperate God? When men grow wanton, it arises from becoming intoxicated by

prosperity, and forgetful of their lot through not feeling how much they need God's

help. But when death is presented to our view, when terror hems us in on every side,

when God is up in arms against us, what madness it is to despise him! We see, then,

why the Prophet dwells so on this point.

He says too, they did not walk in God's precepts, and they despised his judg-

ments. He confirms what was said yesterday, that they were not deceived through

ignorance, but manifested utter contempt of God, since they knew well enough what

was pleasing to him. Since, then, they had a sure rule which could not deceive them,

we see how they wandered away after their own superstitions by deliberate wicked-

ness. This is the reason, then, why Ezekiel says that they despised God's judgments.

He repeats the promise which I expounded yesterday. For this reason also availed

to exaggerate their crime, namely, the mildness of God in deigning to allure, them:

he did not command them, exactingly and imperiously, as he might have done, but

he entered into a covenant with them, and testified that a reward was prepared for

them if they kept the law. Since, therefore, they neglected this promise, we see

that they were not only rebels, but ungrateful to God. He adds, they had polluted

his Sabbaths; which I refer not only to the outward rite, but rather to the inward

spirit. It is true, indeed, that their impiety was sufficiently notorious as to outward

desecration, as it appears from the seventeenth chapter of Jeremiah, when he says,

that they carried their burdens on the Sabbath, and occupied themselves in common

business. (Jeremiah 17:21, 22.) There is no doubt that they broke the Sabbath when

they then promiscuously transacted their own business. But when it is added, that

they violated the Sabbath greatly or grievously, we may understand that profanation

is denoted in the mystery itself, since they struck off the yoke, and gave the rein to

their own desires: for Isaiah also shows that the Sabbath was violated in this way, es-

JOHN CALVIN

pecially when the will of men is consulted. (Isaiah 58:13.) For hypocrites think they

have discharged every duty by abstaining from all work; but the Prophet replies that

this is a mere laughing-stock, since they fast on a Sabbath for strife and contention,

and then that they gratify their will, which is opposed to self-denial. Hence God not

only accuses the ancient people here for not hallowing the Sabbath, but also for

neglecting its legitimate object and use. He now repeats what we saw yesterday.

I have determined, therefore, to pour out upon them mine anger in the desert to

consume them. If it is asked when this was done, it is sufficient to reply, that God's

wrath was frequently inflamed by the people's wickedness. For although Moses does

not verbally relate every event, yet there is no doubt that God often threatened the

people with destruction, as we shall soon see with reference to their dispersion. It

follows, I did it for my name's sake, that it should not be profaned in the eyes of

the Gentiles. God repeats again that he was appeased, not because he pardoned

them, but because he was unwilling to allow his name to become a laughing-stock

among the nations. We said that in this way God's twofold pity is commended, as

he had already gratuitously adopted the people: hence their redemption could only

be ascribed to his sole and gratuitous liberality, since it flowed from the election or

adoption which we have mentioned. But though this was one kind of mercy, yet it

did not suffice to render the people worthy of the grace offered them. Hence it came

to pass that the promise given to Abraham could not profit them, unless God con-

quered the nation's iniquity. This is the meaning of the Prophet when he says, that

the people were preserved, although unworthy of it, since God saw that otherwise

his name would be profaned among the nations. Without doubt he had respect to the

covenant, since the Israelites had perished a hundred times over without any help

from the name of God unless he had adopted them. It was necessary, therefore,

that God should spare them, since their preservation was connected with his sacred

name and regard for his covenant. It now follows ---

Ezekiel 20:15

15. Yet also I lifted up my hand unto them in the wilderness, that I would not bring

them into the land which I had given them, flowing with milk and honey, which is the

glory of all lands;

15. Atque etiam ego manure meam sustuli ipsis in deserto, ne inducerem eos

in terram quam dederam ipsis fluentem lacte et melle, quae desiderium est cunctis

terris. 536

God here shows that his threats were ineffectual, even when he inflicted severe

punishment, yet the people were not broken down and subdued: and this is a sign

of a most perverse disposition. The foolish are at length corrected with rods, but

when those who are chastised become worse instead of repenting, they betray their

desperate character. God therefore here signifies that the Israelites were of an aban-

doned disposition, because there were no means of bringing them back to good con-

duct. At first he enticed them by his mercy, then gave them the law, and added a

sacrament, as we have seen; but this proved wholly useless: what remained then,

except to terrify them partly by threats and partly by punishments? He tried both,

536Or, "is desirable." — Calvin.

EZEKIEL

for he threatened them when they sinned, without any advantage: then he showed

them in reality that theirs was no vain terror, since all those died in the desert who

had refused to go forward when he called them into the land of Canaan. (Numbers

32:10.) Since, they were not bent by those signs of God's wrath, their contumacy

appears so great, that they ought to perish a hundred times over. I also, says he,

raised my hand; he doubtless means that he swore, as we gather from Moses and

from the Psalms, I swore in my wrath if they should enter into my rest. (Psalm 95:11.)

He says then that he raised his hand; we have explained whence the simile is taken,

that I would not bring them into the land which I had given them. Here God em-

phatically shows how formidable that punishment was, as it deprived them of that

sure heritage which he had bestowed on them: for before they were born they were

lords of the land of Canaan --- since four hundred years before it was promised to

Abraham in their name. Since they cast themselves off from this inheritance, they

plainly displayed their slothfulness: I had given them an inheritance, says he, for

they compelled me to swear: I swore that they should not reach it. He adds, a land

flowing with milk and honey, desired by all nations. By these words he enlarges upon

the people's ingratitude, since they despised no mean benefit, but a land in which

they might dwell happily. For God had so enriched it with his gifts, that they might

have been as it were in paradise. Since then such fertility did not attract them to

obey God, hence it appears, that they were in every way refractory. It afterwards

follows ---

Ezekiel 20:16

16. Because they despised my judgments, and walked not in my statutes, but

polluted my sabbaths: for their heart went after their idols.

16. Propterea quod in judiciis meis spreverunt: 537 in decretis meis non ambu-

larunt et sabbatha mea polluerunt, 538 quia post idola sua 539 cot eorum ambulavit.

The reason of the oath of which mention has been made is expressed by Moses,

because being frightened by a false report they wished to return to Egypt: but here a

cause is assigned to their superstitions. (Numbers 13:32, 33, and Numbers 14:1-3.)

But it suits each case well, since if they had been sincerely obedient to God, they

would never have refused to remove their camp, and fearlessly to proceed where

he commanded them. But since they first detested the land, and then terror and

despair seized their minds so that they rejected the inestimable blessing of God, it is

clear that not a drop of piety existed in their hearts. Although therefore the special

reason why they did not enter the land of Canaan was their refusing to obey the call

of God, yet the Prophet adds also their superstitions. For impiety and contempt of

God was the reason why they so boldly, proudly, and furiously rejected the grace

of God, and wished even to stone Moses, and then when penitent they encouraged

each other to return to live again under the tyranny of Egypt. We see, therefore, how

the Prophet here lays down general causes from which that impious dislike of the land

proceeded, as well as the rejection of the grace of God. He says, therefore, because

537That is, "they have despised my judgments and my decrees." — Calvin. 538Violated, profaned: the word {,{חללchelel, is the same. --- Calvin. 539Or, "filth, defilement," as I have elsewhere said. — Calvin.

JOHN CALVIN

they had despised my judgments and had not walked in my statutes. He here inverts

the order: he had formerly said that they had not walked in his statutes and had

despised my judgments; but now he begins with the contempt: and have polluted

my Sabbaths, because their hearts went after their idols. The sense is, that they

always treated God deceitfully: and although they held that he was to be worshipped

formally, yet they were always addicted to various superstitions: as also Stephen

reproves them, (Acts 7:40-43,) for he agrees entirely with our Prophet. As he puts

Sabbaths in the plural number, I do not interpret it so strictly as some do, thinking

that the Prophet means Sabbaths of years, and afterwards the jubilee: for there

were three Sabbaths among the Jews; that is, every seventh day was consecrated to

God, and every seventh year, and every fiftieth. Although it is true that years were

sabbatical as well as days, yet I do not think that the Prophet is making any subtle

distinctions here but I take Sabbath to mean the seventh day. It now follows ---

Ezekiel 20:17

17. Nevertheless mine eye spared them from destroying them, neither did I make

an end of them in the wilderness.

17. Et pepercit oculus meus super ipsos 540 ne perderem ipsos, et ne facerem

ipsos 541 consumptionem in deserto.

This is added, because God often afflicted the people with heavy punishments,

but he restrained himself, that he should not utterly destroy both their persons and

their name. He says, then, that he spared them through respect for his own name,

as he formerly said, that he should not execute consumption on them; that is, that

he should not utterly blot out the memory of them. He did not spare them entirely to

foster their depravity by his indulgence, but as we shall afterwards see, he withdrew

his hand that he should not consume them, as he might most justly have done. It

now follows ---

Ezekiel 20:18-19

18. But I said unto their children in the wilderness, Walk ye not in the statutes of

your fathers, neither observe their judgments, nor defile yourselves with their idols:

18. Et dixi ad filios ipsorum in deserto, In decretis, 542 patrum vestrorum ne

ambuletis, et indicia ipsorum ne servetis: et in idolis 543 ipsorum ne polluamini.

19. I am the LORD your God; walk in my statutes, and keep my judgments, and

do them;

19. Ego Iehovah Deus vester, in decretis meis ambulate, et judicia mea servate,

et facite ea.

After God has shown that the obstinate wickedness of the people was such that

they profited by neither rigor nor clemency, he now says that the sons were alto-

gether like their fathers. For when he says that he turned his discourse to their

sons, he obliquely indicates that he was so broken down by their disgust, that he

is unwilling to address the deaf. I said, therefore, to their sons: why not to them-

selves? because they had become obdurate in their impiety, and gave no hope of

540"My eye took no notice of them." — Calvin. 541"And I did not execute on them." — Calvin. 542Or, "statutes." — Calvin. 543Or, "pollution's." — Calvin.

EZEKIEL

repentance. Since then God had experienced their utmost obstinacy, he says that

he turned his discourse to their sons; Do not walk in the statutes of your fathers,

and do not observe their judgments. Here God does not speak of bad examples and

of plain and palpable crimes, but he uses words seemingly favorable --- judgments

and statutes. If he had simply said that their fathers were wicked, and hence the

sons must take care not to imitate them, that would have been ordinary teaching;

but by adaptation he uses honorable expressions, namely, my statutes and judg-

ments. Meanwhile he forbids their posterity to conform to the statutes and laws of

their fathers, meaning to their ceremonies and rites. Lest any should object that

those statutes were to be observed which tend to a right end, he adds, that you

pollute not yourselves with their filth and defilements. Here the former language of

accommodation is removed, and God as it were wipes away the coloring, that it may

be clearly apparent that those statutes and precepts differed in nothing from thefts,

robberies, and adulteries: this is the Prophet's meaning.

Besides, this passage is worthy of notice, because we may learn from it how

frivolous is the excuse of those who boast of their fathers, and arrogantly predict

that they will be pardoned if they conform themselves to their example. For God not

only forbids us to imitate the gross and open wickedness of our parents, but their

laws, statutes, and ceremonies, and whatever is apparently plausible, and seems

to the common sense of mankind worthy of praise. And thus the foolishness of the

papists is detected, who think that they lie safely concealed under the shield of Ajax,

when they boast to us of the examples of their fathers, and the value of antiquity:

we clearly see how plainly God's Spirit refutes them when he pronounces that they

must obey his statutes and precepts, and not listen to open wickedness only, but

not even to good intentions, as they say, and devotions, and the traditions of the

fathers. But what is the worship of God in the papacy in these days but a confused

jumble, which they have thrown together from numberless fictions? for whoever

will examine all their trifling, will find them fabricated by the will of man; and they

are not ashamed to oppose the traditions of their fathers to the word of God. Now,

therefore, we see the whole papacy laid prostrate, and all the remarkable traditions

of the fathers in which they boast, when the Prophet says, walk you not in the statutes

of your fathers. But since antiquity deserves some reverence, it would be gross and

barbarous promiscuously to reject all the examples of the fathers: hence we need

prudence and selection here, and God's Spirit suggests this to us when he adds

pollution's or idols. Hence the traditions of the fathers must be examined; and it is a

mark of prudent discretion to observe what they contain, and whence they proceed.

If we discover that they have no other tendency than to the pure worship of God, we

may embrace them; but if they draw us away from the pure and simple worship of

God, if they infect true and sincere religion by their own mixtures, we must utterly

reject them.

Let us proceed then. I, says he, am Jehovah your God; walk you in my statutes,

and observe my judgments. God confirms the former sentence, and at the same

time provides a remedy for all corruption's when he says, walk you in my precepts,

because I am your God: for by these words he claims as peculiarly his own what men

JOHN CALVIN

commonly arrogate to themselves. They do not dare, indeed, to despoil God of his

authority, but they carry themselves as his allies, and infect his law with their com-

mentaries, as if it was not sufficient for complete and solid wisdom. Here, therefore,

God pronounces himself to be the only lawgiver. If, therefore, I am your God, walk

you in. my statutes. Hence it follows, that we indirectly deny God when we turn

aside even a little from his law. The passage is remarkable, if we only estimate the

Prophet's language aright. For the two clauses must be read together, because I am

your God, therefore walk you in precepts, and thus show that you are my people.

But if they are not content with God's precepts only, but mingle human comments

with them, God indirectly teaches that he is not acknowledged, since they deprive

him of a portion of his rights; for if God is one, he also is the only lawgiver. It follows

---

Ezekiel 20:20

20. And hallow my sabbaths; and they shall be a sign between me and you, that

ye may know that I am the LORD your God.

20. Et sabbatha mea sanctificate, et erunt in signum inter me et vos, ad

cognoscendum 544 quod ego Iehovah Deus vester.

What he had said generally concerning the commandments he now applies again

to the Sabbath, and not without reason. For, as we said yesterday, God not only

wished by that day of rest to exact from the people what was due to him, but he

rather commands it for another purpose, namely, that his Sabbaths should be sanc-

tified. But the manner of keeping it holy was formerly explained, since mere rest

was insufficient. God was not satisfied by the people's resting from their occupa-

tions, but the inward sanctification was always the chief end in view. And for this

reason he also repeats again, that they may be a sign between me and you to show

you that I Jehovah am your God. In this passage God bears witness, that if the Jews

rightly observed their Sabbaths they should feel the effects of that favor which he

wished to be represented thereby. For we said that the Sabbath was a sacrament

of regeneration: now therefore he promises the efficacy of his Spirit, if they did not

shut the door by their own impiety and contempt. Hence we see that sacraments

are never destitute of the virtue of the Spirit unless when men render themselves

unworthy of the grace offered them. When papists speak of the sacraments they say

that they are efficacious, if we only remove the obstacle of mortal sin: they make no

mention of faith. If a person is neither a thief, nor an adulterer, nor a homicide, they

say that the sacraments produce their own effect: for example, if any one without

a single particle of faith intrudes himself at the table of Christ, they say that he re-

ceives not only his body and blood, but the fruit of his death and resurrection, and

only because he has not committed mortal sin; that is, cannot be convicted of theft

or homicide. We see how they are steeped in blindness, according to God's just judg-

ment. We must hold, therefore, that there is a mutual relation between faith and the

sacraments, and hence, that the sacraments are effective through faith. Man's un-

worthiness does not detract anything from them, for they always retain their nature.

Baptism is the laver of regeneration, although the whole world should be incredu-

544That is, "that you may recognize, or know." — Calvin.

EZEKIEL

lous (Titus 3:5:) the Supper of Christ is the communication of his body and blood, (1

Corinthians 10:16,) although there were not a spark of faith in the world: but we do

not perceive the grace which is offered to us; and although spiritual things always

remain the same, yet we do not obtain their effect nor perceive their value, unless

we cautious that our want of faith should not profane what God has consecrated our

salvation. 545

PRAYER.

Grant, Almighty God, since the doctrine of thy Gospel sounds daily in our ears,

when you invite us so kindly by thy amazing clemency, and stretch out your hand

by your only-begotten Son, --- Grant, I pray thee, that we may be of a teachable and

flexible disposition, and that we may sincerely submit to thee: and since thy law

contains so many dreadful examples of thy wrath, may we be moved by them, and

may we walk with fear and trembling in obedience to thy word, that at length we may

enjoy that inheritance which you have promised for us in thy heavenly kingdom, by

the same Christ our Lord. --- Amen.

Lecture Sixty-Third.

545At a period when the controversy concerning the eﬀicacy of sacraments is revived with all its former virulence, and the authority of Calvin is often called in to decide between conflicting statements, the language of this passage is worthy of special notice. It would startle some of our modern critics to find Calvin calling the Sabbath "a Sacrament of regeneration." In treating this class of subjects, it is essential to ascertain the exact ideas of the medieval controversialists, and to perceive how very different they were from our own. For example, Protestants of the present day would pronounce any man unsound who allowed of more sacraments than two, while Romanists would require all men to admit them to be seven; yet Calvin would have no objection to the assertion that there are seventy. He used the word for what is now currently expressed by the phrase "the means of grace." All aids and helps to the cultivation of the life of God in the soul have been termed sacramental; and by using the word in a comprehensive sense, the assertion is strictly true. Sabbaths are to us, as well as to the Jews, means of grace, conducive to regeneration. Calvin also asserts that these means of grace are never destitute of the Holy Spirit's virtue, except we render ourselves unworthy of the grace which they contain. He differs from the papists, not with reference to what a sacrament is in itself, but as to the need of faith in the recipient for the personal advantage to be derived from it. The opinion is absolutely expressed, that they always retain their nature, on the principle that spiritual things always remain the same: man's unbelief is said to make no difference as to the reality of the grace inherent in the sacrament; it only affects our reception of it. The spiritual blessing is there: our want of faith is the only cause why the blessing does not pass by the appointed channel to the unworthy recipient. As the sentiments of our Reformer are sometimes quoted in support of views very different from this, the reader's attention is particularly directed to his commentary on this verse, since the greatest errors arise from interpreting controversial phrases by the modern meaning which the words have acquired. The history of opinions which have formerly prevailed on subjects deeply interesting to ourselves is always serviceable towards the formation of accurate opinions. Hence we may here refer to Dr. Lawrence's Bampton Lectures for the year 1804, in which the lecturer has distinctly stated the different views taken by the Papists and the Schoolmen, the Lutherans and the followers of Zwingle and Calvin. In Sermon 6, page 123, he makes the same statement with reference to the papists as Calvin does in his comment on this verse, viz., "asserting, among other extravagancies, that the Sacraments are in themselves eﬀicacious by virtue of their own operation, exclusively of all merit in the recipient." In notes on Sermon 3, page 276, he adds, "The Lutherans contended that the Holy Spirit was eﬀicacious in baptism;" and quotes Calvin's letter to Melancthon, "non inanes esse figuras sed reipsa praestari, quidquid figurant. In baptismo adesse spiritus eﬀicaciam, ut nos abluat et regeneret." See also his opinion on the state of the children of Christians dying unbaptized. Instit., lib. 4. cap. 15, section 22. The view of Zwingle will be found in his Declaratio de peccato originali, Op., volume 2 page 118; and Epist. Urbano Regio, volume 1, p. 383; and of Bullinger, in his treathese adversus Cala-baptistarum prava dogmata, page 57. It will not be expected that the admirers of Calvin will be satisfied with Dr. Lawrence's reasonings and conclusions; but the notes to his discourses form a most valuable digest of the views of the Schoolmen and the various Reformers of celebrity, selected with judgment from the voluminous disputations of those stirring times. See also the Dissertation on this verse at the end of this volume.

JOHN CALVIN

Ezekiel 20:21-24

21. Notwithstanding the children rebelled against me: they walked not in my

statutes, neither kept my judgments to do them, which if man do, he shall even live

in them; they polluted my sabbaths: then I said, I would pour out my fury upon them,

to accomplish my anger against them in the wilderness.

21. Et rebelles fuerunt 546 me filii: in decretis meis non ambulaverunt, et judicia

mea non servarunt, ut ea facerent: quae qui fecerit homo rivet in ipsis: sabbatha

mea profanarunt: et dixi 547 effundere iracundiam meam, 548 super eos ad com-

plendum iram meam in ipsis in deserto.

22. Nevertheless I withdrew mine hand, and wrought for my name's sake, that

it should not be polluted in the sight of the heathen, in whose sight I brought them

forth.

22. Et retraxi 549 manure meam: et feci propter nomen meum, ne profanaretur

in oculis gentium e quarum oculis eduxeram eos.

23. I lifted up mine hand unto them also in the wilderness, that I would scatter

them among the heathen, and disperse them through the countries;

23. Etiam ego levavi 550 ad disjiciendos ipsos inter gentes, et spargendos per

terras;

24. Because they had not executed my judgments, but had despised my statutes,

and had polluted my sabbaths, and their eyes were after their fathers' idols.

24. Eo quod judicia mea non fecerunt, et statuta mea repudiarunt, et sabbatha

mea violarunt, et post idola patrum suorum fuerunt eorum oculi.

I join these four verses together, because they have been already explained, and

I do not wish to burden you with useless repetitions. In short, God accuses the whole

posterity, because they were by no means more obedient than their fathers. Again,

he charges them with rebellion, since they neither obeyed His commands, nor were

persuaded by mild promises; for, on the one hand, he demanded the worship due to

him, and invited them softly by the promise of reward. He complains that; neither

plan succeeded. He adds, what we have already seen, that he proposed to scatter

them through various quarters of the world, and utterly to dissipate them. He assigns

as a reason for his moderation his unwillingness that his name should be profaned

among the nations: he also announces that they had never restrained their impiety

from bursting forth, and hence it was only through his own incredible patience and

indulgence that they had not perished a hundred, nay, a thousand times. The rest

may be gathered from the previous context. It follows ---

Ezekiel 20:25

25. Wherefore I gave them also statutes that were not good, and judgments

whereby they should not live;

25. Ego quoque dedi illis decreta non bona, et judicia in quibus ton vivent.

Here God announces that he had taken vengeance upon people so hard and ob-

546Or, "irritated," or, "exasperated me." — Calvin. 547That is I decreed." — Calvin. 548"Still I drew back" — Calvin. 549Or, "my burning wrath." — Calvin. 550Or, "against them." — Calvin.

EZEKIEL

stinate, by permitting them to endure another yoke, since they would not be ruled

by the doctrine of the law; for we saw that, when God imposed the law upon the

Israelites, they would have been extremely happy, had they only considered how

honorable it was to be in covenant with God, who deigned to bind them to himself

in mutual fidelity. This was a remarkable honor and privilege, since God not only

showed them what was right, but promised them a reward which he by no means

owed them. But what was the conduct of that unteachable nation? It threw off the

yoke of the law; hence it deserved to experience a different government. God, there-

fore, gave them laws that were not good, when he suffered them to be miserably

subjected to an immense heap of errors: such laws as these were not good. Some

writers have violently distorted this passage, by thinking the law itself, as promul-

gated by Moses, ``not good,'' since Paul calls it deadly; but they corrupt the Prophet's

sense, since God is comparing his law with the superstitions of the Gentiles: others

explain it of the tributes which the people were compelled to pay to foreigners. But,

first of all, God does not speak here of only one age; nay, during the, time of the

Israelites' freedom his vengeance was nevertheless severe.

Thus, in the next verse, the Prophet confirms what I have briefly touched on,

namely, that the laws called not good are all the fictions of men, by which they ha-

rass themselves, while they think that God is worshipped acceptably in this way: for

we know how miserably men labor and distract themselves when Satan has fasci-

nated them with his toils, and when they anxiously invent numerous rites, because

there is no end of their superstitions; hence these statutes are not good: for when

they have undergone much labor in their idolatry, no other reward awaits them than

God's appearance against them as an avenger to punish the profanation of his own

lawful worship. They indeed by no means look for this, but they utterly deceive them-

selves; hence they must hope for no reward but what is founded on the covenant

and promise of God; for all false and vicious forms of worship, all adventitious rites,

which men heap together from all sides, have no promise from God, and hence they

vainly trust to them for life. God began to show them this in the wilderness; but

in succeeding ages he did not fail to exercise the same vengeance. We see how

they fell in with the superstitions of the Moabites; and why so? unless God blinded

them by his just judgments. (Numbers 25:1-3.) He had experienced their untamed

dispositions, and so he set them free from control; and not only so, but afterwards

gave them up to Satan, and so he says that he gave them laws that were not good.

The Prophet might indeed have said, that they despised God's law through their own

wisdom, that they foolishly and rashly legislated for themselves: this was indeed

true; but he wished to express the penalty of which Paul speaks, when he says that

the impious were delivered to a reprobate mind, and to obedience to a lie, (Romans

1:24-26,) since they did not submit to the truth, and did not suffer themselves to be

ruled by God, and thus were given up to the tyranny of Satan and to the service of

mere creatures. Now, therefore, we understand the Prophet's meaning, I have given

them also, says he, laws not good, as if he had said that the people so threw them-

selves into various idolatries, that God desired in this way to avenge their incredible

obstinacy; for if the Jews had calmly acquiesced in God's sovereignty, he had not

JOHN CALVIN

given them evil laws, that is, he had not suffered them to be so tormented under Sa-

tan's tyranny; but when they were entangled in his snares, God openly shows them

to be unworthy of his government and care, since they were too refractory. It follows

---

Ezekiel 20:26

26. And I polluted them in their own gifts, in that they caused to pass through

the fire all that openeth the womb, that I might make them desolate, to the end that

they might know that I am the LORD.

26. Et contaminavi ipsos in suis muneribus, trajiciendo quidquid aperit vulvam, ut

perderem ipsos, ut quod, (sed supervacuum est,) ut cognoscant quod ego Iehovah.

There is no doubt that God here continues the same doctrine' hence we gather

that injurious laws were given to the people when they adopted various errors and

worshipped idols of their own fabrication instead of God: hence it is added, I pol-

luted them in their gifts. This, then, was added by the Prophet, lest the Jews should

object that they had not altogether rejected the worship of God; for they mingled

the ceremonies of the laws with the fictions of the Gentiles, as we saw before, and

the Prophet will shortly repeat: in this way they thought they discharged their duty

to God, though they added mixtures of their own. Here the Prophet meets them,

and cuts off all occasion for turning aside, since they were polluted in their gifts,

and nothing was pure or sincere when they thus corrupted God's precepts by their

comments. However, they daily offered their gifts, and professed to present them to

the true God; yet they obtained no advantage, because God abominated mixtures

of this kind, as we have previously said; for he cannot bear to be worshipped by

the will of men, but wishes his children to be simply content with his commands.

Now, we perceive the meaning of the Prophet --- God pollutes them in their gifts;

that is, renders their gifts polluting whenever they think that they discharge their

duty; --- but how? why, he says, when they cause whatever opens the womb to pass

through. 551 Here the Prophet touches on only one kind of superstition, but, by a

figure of speech, he means all kinds, by which the Jews vitiated God's pure worship;

for this superstition was very detestable, to pass their sons through the fire, and to

consecrate them to idols. But in this passage God speaks only of the first-born, so

as greatly to exaggerate the crime: that ceremony was indeed general; but since

God claimed the first-born as his own, and wished them to be redeemed at a fixed

price, (Exodus 13:2, Exodus 22:29, and Exodus 34:19, 20,) and by this act wished

the remembrance of their redemption to be kept up, since all the first-born of Israel,

as well as of animals, had escaped, while those of the Egyptians perished, (Numbers

3:13, and Numbers 8:16,) was it not monstrous to pass through the fire, and to offer

to idols those who were specially devoted and sacred to God? We see, then, that the

Prophet does not speak in vain of the first-born.

That I should destroy thou, says he, and they should know that I am Jehovah.

God here shows that he had proceeded gradually to the final vengeance; and for

this reason the people were the more convicted of stupidity, since they never per-

ceived God's judgments manifest. If God had suddenly and impetuously issued his

551Supply "the fire," as in the authorized version.

EZEKIEL

vengeance from heaven, men's astonishment would not have been wonderful; but

when he grants them space of time and a truce that they may weigh the matter at

leisure, and admonishes them to repentance, not once only, but often; and then if

they remain always the same and are not effected, they show themselves utterly

desperate by this slothfulness, as the Prophet now asserts. But when he adds, that

they may know that I am Jehovah, he means that as he was not acknowledged as a

father by the Jews, he would be their judge, and compel them whether they would

or not to feel the formidable nature of that power which they despised. Since we

have treated this subject fully before, we now pass it by more lightly. Yet we must

notice this, that God is recognized by the reprobate, since, when his fatherly good-

ness has been for a long time despised by them, he at length appears as a judge,

and draws them against their will to his tribunal, and executes his vengeance, so

that they cannot escape. It follows ---

Ezekiel 20:27-28

27. Therefore, son of man, speak unto the house of Israel, and say unto them,

Thus says the Lord GOD; Yet in this your fathers have blasphemed me, in that they

have committed a trespass against me.

27. Propterea loquere ad domum Israel, fili hominis, et dic illis, Sic dicit Dominator

Iehovah: Adhuc in hoc contumeliosi in me fuerunt me, patres vestri praevaricando

in me praevaricatione.

28. For when I had brought them into the land, for the which I lifted up mine

hand to give it to them, then they saw every high hill, and all the thick trees, and

they offered there their sacrifices, and there they presented the provocation of their

offering: there also they made their sweet savour, and poured out there their drink-

offerings.

28. Nam introduxi 552 in terram pro qua sustuleram manum meam ad dandum

eam ipsis: et viderunt omnem collem excelsum, et omnem arborem frondosam:

et sacrificarunt illic sacrificia sua, et obtulerunt illic irritationem oblationis suae, et

posuerunt illic odorem bonae fragrantiae suae, et fuderunt illic sua libamina.

He now descends to the wickedness of the people, by which God was provoked

after they had taken possession of the land of Canaan, since they despised God after

being so carefully warned. He complains, therefore, that this was very disgraceful,

since, after he had put them in possession of the land of promise, they had never

desisted from purposely insulting him. This disgrace was intolerable, since he had

profited nothing by them in the wilderness: this witnessing was sufficiently serious to

stir them up. ``Walk you not in the decrees of your fathers: I am your God, observe

you my law.'' Since. therefore, God drew them under obedience to himself, what

a mark of pride it was not to attend to that witness-bearing, but to pursue their

own mad career? In truth, the crime was the more atrocious when at length they

entered the land of Canaan, and had obtained so many victories, that they did not

learn by experience how God declared his pourer for the very purpose of binding

them closer to himself. For the numerous benefits which God had conferred upon

them were but so many bonds by which they were bound more closely to him. This

552"For the copula ought to be resolved in this way." — Calvin.

JOHN CALVIN

expostulation, then, is not in vain, when he reproaches them by saying, when they

dishonored me, or rebelled against me. This was not a single crime, or simple perfidy,

but a continual delight in wantonly insulting him; for {,}גדףgedef, signifies to reject,

treat contumeliously, or disdain. God, therefore, by this word wishes to express the

deliberate insolence of the people, while they rose so wickedly against him as if they

would spit in his face. The full meaning is, that they were not only breakers of treaties

and rebels when they contaminated the land of Canaan with their superstitions, but

were so petulant that they professedly threw scorn upon God.

Hence, after I had brought them into the land for which, or concerning which, I

had lifted up my hand to give it them, they saw, says he, every high hill, and every

green or branching tree, and there they sacrificed. God wished to have one altar

built for himself, and sacrifices to be offered in one place; nay, before the people

had any certain and fixed station, God was unwilling that any altar should be built to

him of polished stones, that no trace of it should remain; but a mound only was to be

made of either turf or rough stones. (Exodus 20:25; Deuteronomy 27:5, 6.) Now he

says, whenever hills and branching trees were lying before them, there they found

enticements to superstition. This, therefore, is the reproach which God now com-

plains was offered to him. But this passage, like many others, teaches, that not only

is God's worship corrupted when his honor is transferred to idols, but also when men

heap up their own fictions, and contaminate God's commands by the mixture. We

must remember, then, that there are two kinds of idolatries; the one being grossest

when idols are worshipped openly, and Moloch, or any Baal, is substituted for the

living God: that is a palpable superstition, because God is in some sense cast down

from his throne. But the other kind of idolatry, although more hidden, is abominable

before God, namely, when, under the disguise of a name, men boldly mingle what-

ever comes into their minds, and invent various modes of worship; as at present we

see in the papacy statues adored, and dead men invoiced, and God's honor violated

in various ways. Hence, however, the papists chatter, they are self-convicted, and

the wonder is that they are not utterly silenced, since their superstitions are so gross

that even boys perceive them. But there are other superstitions more specious and

refined; for when they have invented many things in honor of God, they will not bring

forward the names of either St. Barbara or St. Christopher, but the name of God cov-

ers all those abominations. But we see that this excuse is frivolous, when men assert

that they have nothing else in their mind than the worship of God. Not only does

God wish worship to be offered to himself alone, but that it should be without any

dependence on human will: he wishes the law to be the single rule of true worship;

and thus he rejects all fictitious rites. Hence the Prophet deservedly excuses the Is-

raelites, because they turned their eyes towards every high hill and every branching

tree, and there offered the provocation of their offering. He calls it the provocation

of their offering, since they not only foolishly poured forth much money on those

vitiated rites, but also provoked God to anger. We see, therefore, that men not only

lose their labor when they decline from God's commands, and rashly fatigue them-

selves with their own superstitions, but they provoke God to a contest, because they

snatch from him the right of a lawgiver: for it is in his power to determine how he

EZEKIEL

ought to be worshipped; and when men claim this power to themselves, it is like as-

cending to the very throne of God. But if they follow the inventions of others, still it is

setting them up as lawgivers, while God is degraded from his tribunal. Thus it is not

surprising if God's wrath is provoked by any sacrifices, besides those which the law

prescribes. And this is expressed very clearly by Isaiah, when God announces that

he will do what will frighten them all as an unexpected prodigy: I will blind the eyes

of the wise, says he, and I will take away prudence from the aged. (Isaiah 29:14.)

And why so? because they worship me by the precepts of men.

It follows, And they offered their sweet odor, or agreeable fragrance. These two

things seem contrary to each other, that their offerings inflamed God's wrath, and

yet their savor was sweet. But the Prophet. speaks ironically when he says, their

incense was sweet-smelling. By conceding this he derides them, since they falsely

supposed God was appeased in this way, although he reproves them at the same

time for defiling, by their corruption's, that incense which ought to have been of

delightful fragrance. For the language of Moses is repeated: The scent shall reach

God's nostrils, and he shall be appeased. (Deuteronomy 33:10.) Since, then, the

incense of the law was sweet-smelling, God here bitterly reproaches the Jews for

infecting that good odor with their foulness. Hence the phrase is used in a sense

contrary to its direct meaning. Lastly, he says, they have poured out their drink-

offerings there. Here God reviews the various kinds of oblations which he had fully

prescribed in the law but he shows that the Jews were rebellious against them all;

and he further detects their unbridled petulance, since they had not only violated

the law in one point, but had left no part untouched by their superstitions. God

had commanded sacrifices, but these they rendered polluting: he added various

oblations, yet all these they defiled: he desired libations to be made, and will to be

poured out, but this part of the service was not kept pure from superstitions. Thus

he shows that the people purposely took all means of declaring war against God,

when they falsely pretended that nothing more was prescribed than to worship him

as they pleased. It follows ---

Ezekiel 20:29

29. Then I said unto them, What is the high place whereunto ye go? And the

name thereof is called Bamah unto this day.

29. Et dixi illis, ut quid 553 excelsum quod vos ingredimini? 554 et vocatum fuit

nomen ejus excelsum usque ad hunc diem.

Although there is no ambiguity in the Prophet's words, yet the sentence seems

frigid, and interpreters, in my judgment, have not understood the Prophet's mean-

ing. It may seem spiritless, that God should ask, what is the high place? But it means

that they were not deceived through ignorance, since he had often cautioned them

against profaning the true and genuine worship, for he often endeavored to draw

them back again when he saw them wandering after their own superstitions. Hence

they are continually rebuked by the prophets; and their obstinacy is the more ap-

parent, since, nevertheless, they followed their own perverseness. But because all

553"Wither," or, "of what kind." — Calvin. 554Or, "why do you go there?" — Calvin.

JOHN CALVIN

these reproaches were useless, God here enlarges upon their crime, since they were

deaf. I have said, therefore; that is, by means of prophets. For we know how con-

stantly the prophets discharged their duty, by urging them to worship at one altar

only. For this reason the people's wickedness was greater; whence God says, What

is this? and why do you so greatly desire your high places when they displease me,

and you know my commands? your ears are deaf, and obstructed by wickedness.

On the whole, he asks how could such madness seize upon them as to approach

these high places, since he had pointed out a place where he was to be sought and

invoked. My temple, says he, is neglected; meanwhile you run to high places, and

yet it is known by the name of a high place. There is no mystery in this word; but

God means that no reproaches or threats of his prophets could prevent the people

from worshipping on these high places. He says, then, that the name was still used,

since the same dignity and religious regard for them still flourished, when their re-

membrance ought to be utterly abolished. If God had only once pronounced that

those high places were not approved by him, all ought to have changed their course

instantly: he, exclaimed against them long and vehemently by his prophets, and yet

the name ``high places'' was constantly in everybody's mouth; it was famous among

them, as if God ought to be sought there. Now therefore we see that the Jews were

condemned for too much pride, because they not only failed to desert their high

places when repeatedly admonished, but they perniciously wished to oppose those

places to God's sanctuary, although they were so many pollution's. Hence we gather

the condemnation of the people's obstinate malice, since fathers handed down the

name to their sons, so that through a continued posterity they opposed these high

places to the only sanctuary of God. It follows ---

Ezekiel 20:30

30. Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye

polluted after the manner of your fathers? and commit ye whoredom after their

abominations?

30. Propterea dic ad domum Israel, Sic dicit Dominator Iehovah, An in via patrum

vestrorum vos polluti estis? et post idola ipsorum 555 vos scortamini?

Now at length the Prophet openly attacks those by whom he was consulted. After

showing that they sprang from impure fathers --- which was sufficiently manifest from

their never ceasing to provoke God in every age from the very beginning to the end

--- he turns their own language against them, and asks, whether they were polluted

after the superstitions of their fathers? The old interpretation is ``truly;'' but {,}ה

he, the mark of interrogation, does not allow of that. I am surprised at the rendering

of some expositors, are you not polluted?'' as if the word were {,}הלואhel-va, for in

my opinion they pervert the Prophet's sense, for this would make him ask absurdly,

what? are you polluted in the way of your fathers? and are you gone astray after their

idols? For when they were in exile, that disinheriting ought to subdue them although

they had been endued with a more than iron pride: and then they pretended to piety,

when they came to the Prophet and desired to receive some consolation from him.

Since, therefore, they pretended to some modesty, God here asks them how they

555Or, "filthiness." — Calvin.

EZEKIEL

could pollute themselves in the way of their fathers? what could it all mean? the

things are quite contrary: you approach my servant as if you intended to submit your

minds and your senses to my word; but when you so feign yourselves to be attentive

to my answers, how does it happen that you pollute yourselves in the way of your

fathers? This seems to me the Spirit's meaning. You shall say, then, are you polluted

in the way of your fathers? that is, are you so obstinate as not to reflect upon your

course, and never to look back? for you see how severely God was revenged on your

obstinacy: you now seek me in appearance, as if this were your only refuge; then

how is it that you pollute yourselves in the way of your fathers? and why do you

commit fornication after their idols? It now follows ---

Ezekiel 20:31

31. For when ye offer your gifts, when ye make your sons pass through the fire,

ye pollute yourselves with all your idols, even unto this day: and shall I be inquired

of by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by

you.

31. Et offerendo dona vestra, 556 et trajiciendo filios vestros per ignem vos pol-

luimini in omnibus idolis vestris usque hodie: et ego inquirar a vobis, domus Israel?

Vivo ego dicit Dominator Iehovah, si inquirar a vobis.

He follows up the same sentiment, that it was a monstrous sin that they so perni-

ciously remained fixed in the perverse imitation of their fathers: for they had been

drawn off from their lusts by God's numerous chastisements, and then they pre-

tended to be afterwards disposed to obedience: God therefore here says, why, then,

by offering your gifts, do you make your sons pass through the fire, and pollute your-

selves with all your idols even to this day? For this question concerns what is quite

incredible and worthy of the greatest surprise, since there was no way of reconciling

the sufferings of the Israelites in exile with their remaining obstinate in their wicked-

ness. But the Prophet here again deprives them of that vain pretense with which they

covered themselves in offering their gifts: he concedes to them what was true, yet,

at the same time, he objects, that they passed their sons through the fire, and were

polluted in all their idols. He adds, at length, shall I be inquired of by you? I have

elsewhere explained that clause, which is now for the third time repeated. Many

take it in a different sense, that God will not deign to answer them any more: but,

in my opinion, he simply reproaches their perfidy, because, when they approached

the Prophet, they wished to blind his eyes. Shall I, says he, be inquired of you? For

{,}דרשderesh, means to seek, and to attain the end of our search, when the per-

son asked answers, and the person sought presents himself. But here God simply

shows that they do not come in a right mind, and that nothing else was imposed on

them except seeking him. But because that was almost incredible, hence he swears

that they were merely hypocritical in pretending to true piety in suppliantly apply-

ing to the Prophet for an answer in God's name, and then wantonly deriding it, and

impiously and wickedly using his name, and thus profaning it.

PRAYER

Grant, Almighty God, since you do not cease thy daily exhortations to repentance,

556"By tendering your oblations." — Calvin.

JOHN CALVIN

but indulge us, and bear with us, while you correct us by thy word and thy chastise-

ments, that we may not remain obstinate, but may learn to submit ourselves to thee:

Grant, I pray thee, that we may not offer ourselves as thy disciples with feigned re-

pentance, but be so sincerely and cordially devoted to thee, that we may desire

nothing else than to progress more and more in the knowledge of thy heavenly doc-

trine, till at length we enjoy that full light which we hope for through our Lord Jesus

Christ. --- Amen.

Lecture Sixty-Fourth.

Ezekiel 20:32-33

32. And that which cometh into your mind shall not be at all, that ye say, We will

be as the heathen, as the families of the countries, to serve wood and stone.

32. Et ascendit 557 super spiritum vestrum non erit, quia vos dixistis, 558 Erimus

sicut gentes, sicut familiae terrarum, ut serviamus ligno et lapidi.

33. As I live, says the Lord GOD, surely with a mighty hand, and with a stretched

out arm, and with fury poured out, will I rule over you:

33. Vivo ego, dicit Dominator Iehovah, Si non in manu robusta et brachio extento,

et excandescentia effusa dominabor super vos.

Now God discloses what those old men had in their minds who, as well as the rest

of the captives, came to the Prophet for the purpose of inquiry, namely, a feeling

of despair, since they thought nothing would be more useful to themselves than to

revolt utterly from God, and to form themselves after the manner and rites of the

Gentiles; for they found themselves specially hated by the profane nations, because

they worshipped a peculiar God. Since, therefore, the law separated them from all

the rest of the world, that they might escape that hatred and envy, they encouraged

the perverse intention of deserting God's worship and passing over to the Gentiles.

For they hoped that those who had been formerly hostile would have shown them-

selves favor-able. Now God not only announces that he would not suffer it, but he

asserts with an oath, what you are thinking of shall not come to pass, since I will draw

you back with a strong hand, and with an extended arm, and poured out wrath. The

meaning is, that although those miserable captives desired to throw off God's yoke

and to mingle themselves with the profane nations, yet God would have respect to

his covenant and not suffer them to be snatched away from him, just as a master

fetches back his fugitive slave; or like a prince who might destroy the perfidious and

rebellious, yet only chastises them that they may groan under a hard slavery: this

is the complete sense.

But this passage is worthy of observation, since in the present day the same

thought makes many anxious; for the name of sincere piety distresses them, and so

they consult their love of ease, and satisfy both themselves and others by uniting

with the rest of the world, and avoiding the hatred of mankind in consequence of

their religion. Others again desire to escape in any way from God, because they feel

him hostile to them, for the condition of the Church seems to them much worse than

that of the world at large. And truly as God takes special care of it, so he chastises

557We must understand the relative, "that which arises." — Calvin. 558It is the participle, "you say." — Calvin.

EZEKIEL

its faults more severely. We see then how he spares unbelievers and foreigners, as

if he connived at their crimes: meanwhile his hand is always extended to chastise all

who profess to be in the number of the pious. But some would desire to bid farewell

to God, if they could choose for themselves. Hence I said we must observe this pas-

sage. The Israelites thought that nothing would be better than to be joined to the

Gentiles and to become in all respects like them, since they imagined that in this

way they would enjoy relaxation, since God was more lenient to the Gentiles than

he had been to them, and because they perceived themselves exposed to many

dangers and troubles, harassed by assaults and subject to daily threats. Hence that

perverse deliberation which is here reproved; --- what arises in your mind, says he,

shall not come to pass, because you say we shall be as the nations and the families

of the earth. But we must also consider the end, because the people's folly was so

great that they thought they would be free from God's chastisements, if they utterly

rejected all religion. God therefore denies that he would suffer it. Now a clearer ex-

planation follows: As I live, says he, if I will not rule over you with a strong hand and

a stretched-out arm; in this sense --- when they had removed all refuges he would

yet be an avenger of his rights and empire, so as to compel them to return to him, as

we have said, and thus violently to bring back the fugitives. We now see the great

stupidity of the people in thinking the only remedy for their troubles to be in declin-

ing from true piety. Let us then be careful that we do not harden ourselves when

God chastises us, and desire to withdraw from his power and dominion. Meanwhile

God shows that he will rule, but in some other way; because we know with what hu-

manity he treated his people, and what patience he exercised towards them, when

they so often provoked his wrath. He now announces that he would be the Lord,

but with a strong hand and a stretched-out arm, since he would forget his former

clemency and subject them to perverse bondage. As when a master sees that he

cannot obtain voluntary obedience from his slaves, he compels them to the galleys,

or other laborious works, until they become half dead. God denounces that such will

be the condemnation which he will use against them, since they never profited by

either clemency or pardon. It follows ---

Ezekiel 20:34

34. And I will bring you out from the people, and will gather you out of the coun-

tries wherein ye are scattered, with a mighty hand, and with a stretched out arm,

and with fury poured out.

34. Et educam vos e populis, et colligam vose terris per quas fuistis dispersi, in

manu valida, (vel robusta,) et brachio extento, et excandescentia effusa.

He confirms the same sentiment, and at the same time marks out the manner

of his dominion. For when the Jews were dispersed in captivity, they were like

strangers to God's jurisdiction: they were mingled with the Gentiles, and their con-

dition seemed very like an exemption from God's power. Now God signifies when

he wishes to recover his right, that he had a place at hand, since he will bring them

out from the Gentiles, and gather them from the lands through which they were dis-

persed. We are aware, as we have often said before, that it was a kind of abdication,

when God expelled the ten tribes from the land of Canaan and a part also of that

JOHN CALVIN

of Judea. Since then they were disinherited, they thought themselves free on their

part, and they no longer regarded the authority of God, since they ceased to be his

peculiar heritage when they were deprived of the promised land. Here God reminds

them that although he had emancipated them for the time, yet they were in some

sense under his hand, since he would collect them again, and so subdue them, that

they should not escape his authority. I will draw you back, says he, and gather you

with an outstretched arm and with a strong hand. But what he adds concerning the

fury of his wrath does not seem consistent with this. For it was a sign of favor to col-

lect them again, although hard and sorrowful slavery awaited them; yet they might

perceive some taste of the divine goodness in gathering them from exile. For we

know the bitterness of their captivity; especially under the Chaldaeans, by whom

they were subdued. But the phrase wrath may relate as much to the Gentiles as

to the Israelites themselves: yet I explain it more willingly of the Israelites, because

although God in reality shows that he did not altogether neglect them, yet he asserts

his right as a master grievously offended. Just as a person who had lost his slave

may afterwards receive him into his house, and yet that house may be like a sepul-

cher, because he is either thrust into a deep dungeon, or three or four times as much

is exacted of him as he can bear. So therefore God pronounces, although he may

gather the Israelites again under his hand, yet they shall feel him to be displeased

with them, since he nevertheless will require the punishment of their impiety; and

this will be better understood from the context.

Ezekiel 20:35-36

35. And I will bring you into the wilderness of the people, and there will I plead

with you face to face.

35. Et introducem vos in desertum gentium, et judicabor vobiscum illic 559 facie

ad faciem.

36. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so

will I plead with you, saith the Lord GOD.

36. Quemadmodum judicatus sum 560 cum patribus vestris in deserto terrae

Ægypti, sic disceptabo vobiscum dicit Dominator Iehovah.

He specially marks this reason here, which is a medium between rejection and

reconciliation to favor: for God's bringing the Israelites out of Chaldaea might seem

a sign of favor, as if he were again their deliverer. But he here defines why he

intended to bring them forth, namely, to plead with them in the desert as with their

fathers. We know that when the people came out of Egypt they did not possess the

promised land, because they shut the door against themselves by their ingratitude:

but if there had been no hope left, it was better for the people to spend their time

under the tyranny of Egypt than to pine away in the desert. For it was a kind of

life scarcely human to wander in a wilderness and to behold nothing pleasant or

agreeable; a mere solitude instead of cultivated fields, and nothing but discomfort

instead of beautiful flowers and trees and undulating ground: and besides this, to

feed on nothing but manna, to taste no wine, to drink only water from the rock,

559That is, "I will plead with you by right." — Calvin. 560That is, "I have pleaded." — Calvin.

EZEKIEL

and to endure heat and cold in the, open air. Such freedom then was by no means

agreeable, unless they had hoped to become possessors of the land of Canaan. But

a whole generation was deprived of that advantage through their ingratitude. God

therefore appositely compares them to their fathers, who had gone forth into the

wilderness, and he says, I will make you pass into the desert of the nations. Here

he compares the desert of Egypt to that of the Gentiles. Although the passage from

the land of Canaan to Chaldaea is partly across an unfruitful wilderness, yet I do

not doubt that God here metaphorically points out the state of the people after their

return from exile.

The complete meaning is, as he surrounded their fathers throughout their whole

life in the wilderness, so after they were brought back from Chaldaea their life should

be as solitary as if they were banished to an obscure corner of the world, and to a

miserable and deserted land. Here, therefore, another region is not intended, but the

state of the people when dwelling in the land of Canaan; although he speaks not only

of that small band which returned to their country, but of the liberty promiscuously

given to all. He calls that state a desert of the Gentiles, to which all were subjected,

whether they remained in distant regions or returned home. We must hold, then,

that God would be so far the deliverer of the people that the benefit would reach

only a few, since, when the multitude wandered in the desert, they perished there,

and did not enjoy the promised inheritance. We now see how God established his

sway over the Israelites, when he did not suffer them to be perpetually captive,

and yet did not show himself appeased when he brought them back, since he still

remained a severe judge. I will bring you, therefore, into the desert of the nations;

this is the heat of anger of which he had spoken, and I will judge you, or plead with

you, face to face. He signifies by these words, that although their return to Judea was

evident, yet he was not propitious, since he met them as an adversary. There, says

he, I will meet with you face to face, as when contention is rife, adversaries become

opposed, and contend hand to hand: thus God here points out the extremity of rigor

when he says, that he will dispute with them face to face. But he says, that he was

a pleader in the desert of Egypt, and the sense extends to the future; not that it

ought to be understood that God descended to plead a cause, and place himself at

another's tribunal; still it was a kind of pleading when the people were compelled to

feel that their impiety and obstinacy was not excusable; and also when experience

at the same time taught them that God was by no means appeased, since his wrath

was again stirred up. Isaiah's language is slightly different: Come you, says he, let

us reason together, I will plead with you. (Isaiah 1.) He is there prepared to argue his

cause, as if with an equal. But the case is soon closed and the sentence passed, since

it is evident that the people are deservedly punished by God on account of their sins.

Thus he pleaded with their fathers in the Egyptian desert when he deprived them all

of entrance into the promised land. And afterwards he often punished them for their

murmurs, perverse cravings, lusts, idolatries, and other crimes. Hence, let us learn

that God is pleading with us whenever any signs of his anger appear; for we cannot

derive any advantage from obstinate resistance: and hence nothing remains but to

accuse ourselves for our faults. It follows ---

JOHN CALVIN

Ezekiel 20:37

37. And I will cause you to pass under the rod, and I will bring you into the bond

of the covenant:

37. Et transire faciam vos sub virga, et adducam vos in vinculo foederis.

He follows up the same kind of instruction, that the people were not permitted to

perish because they belonged to him, as if he had said that they should be always

his, whether they liked it or not. And yet he seems to promise here what was very

agreeable, that he would always esteem them as his flock. This is the meaning

of to pass under the rod; for {,}שבטshebet, does not mean a scepter here, nor a

staff by which a delinquent is struck, but it means a shepherd's crook. It is, then,

a simile taken from a shepherd who numbers and marks his flock; and this phrase

often recurs. It means, because God has once acquired the people as his own, he

cannot be rightly deprived of them. The exiles, indeed, had imagined themselves

free if they could blot out of their minds and memories the name of the true God,

and pollute themselves with the defilement's of the Gentiles. But God, on the other

hand, pronounces, that as a shepherd notices his sheep, and counts their number,

and makes them pass under his staff, like a king reviewing his army, so he would

reckon up his people, and not suffer any one to snatch them from him, since he

claims authority over them all without exception. Now, therefore, we understand

the sense of the words: whence we gather again, that abandoned men gain nothing

by their obstinacy, but God's really showing that the dominion which he has once

assumed cannot by any means be snatched away from him. So this passage teaches

us the kind of reward which awaits all apostates who think themselves emancipated

when they brutally indulge in impiety, because God at length will make them pass

under the rod, that is, he will call and compel them to render an account, as if their

profession of faith was like a brand burnt in to their hearts.

He says, in the bonds of a covenant, but in a different sense from what Hosea

denominates a bond of affection. (Hosea 11:4.) He is there treating of reconcilia-

tion; but in this passage God pronounces that he will no longer be en-treated by the

Israelites. Hence, the bond of the covenant means the constancy of his covenant, as

far as he is concerned: and the, simile is suitable, because God had bound his peo-

ple to himself, on the condition that they should be always surrounded with these

bonds. Hence, when they petulantly wandered like untamed beasts, yet God had

hidden bonds of his covenant: that is, he persevered in his own covenant, so that he

collected them all again to himself, not to rule over them as a father, but to punish

their revolt more severely. Here is a tacit comparison between the Israelites and the

Gentiles; for the Gentiles, through their never approaching nearer to God, wandered

away in their licentiousness without restraint. But the state of the elect people was

different, since the end of their covenant was this, that God held them bound to him,

even if the whole world should escape from him. It follows ---

Ezekiel 20:38

38. And I will purge out from among you the rebels, and them that transgress

against me: I will bring them forth out of the country where they sojourn, and they

shall not enter into the land of Israel: and ye shall know that I am the LORD.

EZEKIEL

38. Et purgabo 561 e vobis rebelles et perfidos in me: e terra habitationum suarum

educam impios, et ad terrain Israel non ingredientur: et cognoscetis quod ego Ieho-

vah.

He continues the discourse which he had commenced, namely, that God would

not suffer the exiles to withdraw themselves from him from the time he had adopted

them. Then, since they were bound by the blessing of redemption, although they

thought themselves far removed from the sight of God, after they were cast into ex-

ile, he says he would be present to gather them from the land of their dwellings; that

is, wherever they were dispersed to bring them out. Some suppose the phrase to in-

clude a promise of favor, because it is said, I will purge you; but the word to choose,

as I prefer to render it, or to discern, means, that God will drag to light those who

think they have obtained hiding-places in which they can escape his eyes. Although,

therefore, they promise themselves complete exemption from God's authority, he,

on the other hand, pronounces them deceived, since he would collect them all to-

gether from the land of their habitations, although they were dispersed in different

places. God's threatenings are sufficiently evident from the second clause of the

verse, they shall not come, says he, into the land of Israel, and you shall know that I

am Jehovah. He confirms what we saw before, that when liberty was granted them,

they did not on that account become God's Church, since he had another reason for

ruling over them, namely, to chastise them severely for their wickedness. They shall

not come, therefore, into the land of Israel; that is, they shall remain, and grow cor-

rupt in the desert, as we know that to be a most severe punishment, when God swore,

that except two persons, Caleb and Joshua, no one should enter the land of Canaan.

(Numbers 14:23, 24.) So also in this passage, I will free you, that is, when your return

to your country shall be evident, a new light shall seem to have shone forth, but yet

reflect on what happened to your fathers; for although redeemed, they perished in

the desert, and never possessed the land of Canaan. The same thing shall happen to

you also:, since your return is only a prelude to my favor: but you shall never return

to the land of Israel. But this is extended to those who returned and dwelt in their

native land. But we said that Judea was a place of exile since the course of God's

favor was broken off, and God begun to plead with them afresh, even when he had

led them from their captivity at Babylon And you shall know that I am Jehovah: as

we said yesterday, God is recognized by the reprobate, while they are compelled to

acknowledged a judge whose fatherly clemency they had despised. It follows ---

Ezekiel 20:39

39. As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every

one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my

holy name no more with your gifts, and with your idols.

39. Et vos domus Israel, sic dicit Dominator Iehovah, Quisque idolis suis ite

servite, postquam non auditis me, et nomen sanctitatis meae, 562 ne profanetis

amplius in muneribus vestris, et idolis vestris.

Now again God expressly bears witness that he rejects the Israelites because they

561Or, "I will choose." — Calvin. 562Verbally, meaning "my holy name." — Calvin.

JOHN CALVIN

infected the pure worship of the law with their mixtures; for we said that they were

deceived by a vain imagination when they thought God pleased with their obedi-

ence, while they worshipped him only half-heartedly. When they heaped up fictions,

they thought this diligence would be pleasing to God, because they professed to ac-

knowledge the true God as their redeemer. Here again he announces that he rejects

all half-worship, since he wished to have the entire affections, and to admit no rival:

Now, says he, O house of Israel, thus says Jehovah, Go each of you and serve your

idols, just as if he would cast them off from his family. And yet we see that they were

always under his dominion; and thus some kind of inconsistency arises when God

rejects them from his sway, and yet retains them as his right. But the liberty which

is now granted is to show them that it is in vain to worship God by halves.

This passage is peculiarly remarkable, since at this time many are deceived, while

they rest upon their own inventions, and think that they best discharge their duty

towards God when they partially obey his commandments, and then pile up a great

heap of superstitions, partly received from their fathers and partly fabricated by

themselves. Again, scarcely one in a hundred will be found who does not think

it better partially to worship God than entirely to devote themselves to idols; and

this indeed is true as far as man is concerned; for the impiety is more foul and de-

testable when men openly reject God, and divorce themselves from him, and devote

themselves to idols, than if they partly worshipped God and partly idols. But in the

meantime, we see that God pronounces that he cannot bear this profanation; and

we must diligently notice the reason which is added; for when gross and palpable

impiety is indulged in, God's name is not so profaned as when clever men reconcile

the pure worship of God with superstitions: and for this reason, that monstrous In-

decision 563 was in God's sight worse than the papacy; and why so? for although

the papists profane God's name, yet their madness is at present so detected, that

it openly appears that they are idolaters; but that invention mingled darkness with

light, and infected the pure doctrine with its leaven. But God here exclaims that he

could not endure this deception when men profess to worship him, for they defile

themselves with superstitions, since profaneness is added to impiety, and both are

the result of hypocrisy. The rest tomorrow.

PRAYER.

Grant, Almighty God, since you have once redeemed us by the death of your only-

begotten Son, that we may not interrupt the course of thy favor by our ingratitude;

but may we so proceed in obedience to thy Gospel, that we may be brought at length

to the perfection of that grace which is commenced within us, and may proceed more

and more every day in true piety, till at length we are gathered into thy heavenly

kingdom, and enjoy the inheritance promised and obtained for us by the same Christ

our Lord. --- Amen.

Lecture Sixty-Fifth.

We yesterday saw the reason why God prefers that men should be entirely de-

563Calvin's language is here rather remarkable. He calls the clinging to the worship of God, while bowing down to idols, illud prodigiosum Interim, which is in the French translation ce beau monstre D'interim. The same idea is also expressed by the word commentum, translated ceste belle invention ainsi forgee.

EZEKIEL

voted to their superstitions rather than mingle them with the resemblance of true

piety, since this is but a profanation of his holy name. He wishes to be kept separate

from all idols. Hence it is not surprising that he loosens the reins from the Israelites,

that they should cast themselves entirely on their idolatries; and he repeats again

what he had said, that his name was profaned by gifts and idols, since the unbeliev-

ers pretended to worship him, but at the same time transferred his glory to idols.

Hence he does not suffer himself to be trifled with in this way; so wherever offerings

and idols occur, we should notice that all mixtures by which the pure simplicity of

lawful worship is corrupted are condemned. It now follows ---

Ezekiel 20:40

40. For in mine holy mountain, in the mountain of the height of Israel, saith the

Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there

will I accept them, and there will I require your offerings, and the firstfruits of your

oblations, with all your holy things.

40. Quia in monte sanctitatis meae, in monte excelso Israel, dicit Dominator

Iehovah, illic colent me tota domus Israel, tota inquam in terra, illic propitius ero illis: 564 et illic requiram oblationes vestras et primitias donorum vestrorum in omnibus

sanctificationibus vestris.

God now directs his address to the elect, or the remnant in whom he wished his

Church to survive. Thus far he has spoken of the whole body of the people: he says,

although he should free them from the hand of the Gentiles, yet that redemption

would be but partial, because they should perish in the desert, and never enjoy the

promised land. On the whole, he shows that those to whom a free return to their

own country was given were no less strangers than if they had been exiles at the

time, and always remained outlaws, since their impiety prevented their restoration.

God now addresses the true Israelites, who were not only naturally descended from

their fathers, but were genuine and spiritual children, as Paul distinguishes between

those sons of Abraham born according to the flesh and to promise. (Romans 9:7-9.)

For this reason also it is said in Psalm 73. --- And surely God is good to Israel ---

to those who are upright in heart for the Prophet here asserts that God is gracious

towards the Israelites; but since many hypocrites boast themselves to be members

of the Church, for the sake of correcting them, he restricts the sentence, and does

not reckon any, as true Israelites except the upright in heart. So the same thing

is repeated in Psalms 15 and Psalms 24. --- Who shall ascend into the mount of

the Lord? But the perfidious and the wicked did mingle themselves with the sincere

worshipers; yet the Prophet excludes them from the list of the faithful, since he

says that none should have a fixed station in God's sanctuary unless the sound in

heart and the clean in hand. In the same sense also the Prophet formerly taught,

that although hypocrites proudly boasted themselves to be God's people, yet their

names were not written in the secret catalogue of the righteous. (Ezekiel 13:9.) We

now see how well those things which seem inconsistent agree together, namely, that

the Lord's redeeming Israel from the tyranny of the Gentiles would not profit them,

and yet, that they should come into the mountain of Israel and worship him sincerely.

564Or, "I will embrace them with my favor." — Calvin.

JOHN CALVIN

Israel is here placed before us in a twofold light: for many were Israelites in name;

but here the Prophet is treating of the elect, whom Paul calls a remnant of grace.

(Romans 11:5.)

In the mountain, says he, of my holiness, in the lofty mountain of Israel. He does

not call the mountain high, because it was loftier than others, for we know that there

were many lofty mountains in the land of Judea; and Zion was but a small hill; but we

have elsewhere seen that it was preferred to lofty mountains, because it excelled in

dignity. Here our Prophet does not regard the height of Mount Zion, but the singular

glory with which it was adorned; as if he had said that God resided there, and his

glory shone forth over all the loftiness of the world. Meanwhile I do not doubt that this

epithet is obliquely opposed to the high places, which were consecrated everywhere,

as we saw before. Since, therefore, the people had erected altars in all elevated

places of all kinds, here God opposes one lofty mountain to all these, whose height

had deceived those wretched men who thought themselves when there, nearer to

heaven. This, therefore, is the reason why he calls it a high mountain. He says,

there shall the whole house of Israel worship me, the whole, I say, in the land. It

is not surprising that the whole house of Israel is placed here without exception,

because, as I have said, the Prophet does not comprehend all those who boasted

in that title, but he only means the pure worshipers of God, who were the spiritual

children of Abraham. But here God describes the agreement in faith among all the

faithful, as if he had said that the people would be fresh, and would not follow various

speculations, as they formerly wandered, each after his own superstitions, but there

should be one common rule for all. So we are taught by this passage that our worship

does not please God except we are bent upon a simple agreement of faith, and the

celebration of his name with our mouth. The impious often subscribe to different

modes of belief, but they have no regard to God: but, here we must hold the principle,

that God cannot be worshipped unless the doctrine of his law flourishes. The whole

house of Israel, I say, in the land. He signifies by these words that the whole land

of Israel, so long contaminated by much filth, should be so sacred that the pure and

perfect worship of God should alone be beheld there. In the land, then, purged from

all defilement's by which it was before polluted, he adds a promise, there will I be

propitious to you. We formerly saw that all the people's sacrifices were rejected,

and that for one reason, because they mixed them with their own inventions. Now,

God pronounces that he would be propitious to them, because he will be purely

worshipped, and his service shall no longer be vitiated by the perverse comments

of men. We here see, therefore, that God's complacency or favor is accompanied

with a detestation of all superstitions, as we have often mentioned previously. As,

therefore, God abominates whatever is added to the simple teaching of the law, so

he asserts that he will be propitious where he is purely worshipped according to

the law. He adds, and there will I require your oblations: the person is changed,

but the sense flows on readily: he says, I will require your oblations: he puts one

kind of oblation, but he includes them all, as will be seen at the end of the verse.

Although I confess that two different kinds of offering are signified by the words,

{,}תרומהtheromeh, and, {,}תנופהthenopheh, yet they are often taken for any kind

EZEKIEL

of offering when used separately, a part being put for the whole, as I have said. He

says, then, that the offerings were grateful to him, and he implies that by the word

requiring, because we have seen that the people's gifts were refused when corrupted

by foreign superstitions, and God is said to exact the gifts which he approves. And

the first-fruits of your gifts, he says, that is, the flower or excellence of your gifts,

in all your sanctifications, that is, in all my worship. It signifies, on the whole, when

the Israelites betake themselves to the simple doctrine of the law, their obedience is

so grateful to God, that their gifts please him, their offerings are taken into account,

and their whole worship is accepted. It now follows ---

Ezekiel 20:41

41. I will accept you with your sweet savour, when I bring you out from the people,

and gather you out of the countries wherein ye have been scattered; and I will be

sanctified in you before the heathen.

41. In odore bonae fragrantiae propitius ero vobis cum eduxero vos e populis,

et collegero vos ex terris, per quas dispersi eritis, et sanctificabor in vobis in oculis

gentium.

He continues the same sentiment, namely, that the people's worship would be

acceptable, when those who had formerly been deceived by their superstitions had

bidden them farewell, and follow the law only. He uses the word ``savor,'' according

to the customary legal form, not because incense was pleasing to God, but because

external ceremonies were no vain discipline for the people when they retained the

truth. For surely incense of itself is of no consequence, but God wished in a palpable

manner to testify that he did not reject the sacrifices which he had commanded.

Hence, by these forms of speech, the Holy Spirit signifies that God was truly ap-

peased when men approach him with sincere faith and repentance, and desire to

be reconciled, and suppliantly pray for pardon by ingenuous confession of sin, and

look up to Christ this is the savor which Moses everywhere teaches was sweet, to

God. But as the incense of the law was always sweet, so all others were offensive,

as we have already seen. The Prophet, therefore, adds nothing new here, but con-

firms his former teaching, that God delights in the pure and sincere worship of the

faithful, when they try nothing but by his law. Afterwards, says he, I will lead you out

frown the people, and will collect you frown the lands through which you have been

dispersed. He repeats the same words which were formerly used, but with another

sense and purpose; since, while he redeems alike the hypocrites and his elect, the

offered liberty does not profit the hypocrites: because, wherever they might dwell,

their station was in the wilderness; and even in the very bosom of the land of Canaan

they were exiles, and their life was erratic, and they were without any enjoyment of

the promised inheritance, but wandered in the desert, and through distant regions.

For although they dwelt in the midst of a crowd, yet such was their condition that

God had deservedly threatened them with remaining in the wilderness of the Gen-

tiles even till death. But now, when he speaks of the elect and the faithful, he makes

a difference between them and the hypocrites. For a question might otherwise arise,

since all were apparently alike, What was the tendency of the promise, that some

should be exiles and others return to their inheritance? For Daniel never returned

JOHN CALVIN

to his country, and there is no doubt that other pious worshipers of God were at,

the same time held back: but we know how sinful a multitude returned to Judea

when the edict of Cyrus permitted them. For all were afterwards attentive to their

own private business: the temple was neglected; God was defrauded of his first-

fruits and offerings; they married strange wives; and mingled polygamy with their

sacrifices. (Haggai 1:4.) We have already seen how sharply and severely the three

last prophets inveigh against them. Since many returned into the land of Canaan in

their unchanged state, and who had better remained in Chaldaea: for this reason

the Prophet directs his discourse to the elect, and says that they should not only be

brought back, but when restored, as if by stealth, their worship would be pleasing

to God in the land. When, therefore, I shall have brought you forth, I shall be sancti-

fied in you before the eyes of the Gentiles. God was in some sense sanctified in the

wicked, because they became an illustrious specimen of his power when the Chal-

daeans were slain, and his temple erected a second time. But here the Prophet, as I

have said, separates the elect from the reprobate, since God was sanctified in them

in a special manner, when a new Church emerged again, in which piety, true religion,

and holiness of life flourished. When, therefore, such a spectacle was offered to the

eyes of the Gentiles, then God asserted his glory among his faithful ones. Lastly,

these passages are to be read conjointly, that he will be propitious to them, and will

be pleased with their first-fruits and offerings, and he will be sanctified in the eyes of

the Gentiles: as it is said in Psalm 114:2, When Israel went out of Egypt, Israel was

God's power, and Judea his sanctification, or sanctity. It follows ---

Ezekiel 20:42

42. And ye shall know that I am the LORD, when I shall bring you into the land of

Israel, into the country for the which I lifted up mine hand to give it to your fathers.

42. Et cognoscetis quod ego Iehovah, cum vos introduxero in terrain Israel, in

terram 565 pro qua levavi manum meam, ut darem ipsam patribus vestris.

For the sake of frightening them, he threatened that he would be conspicuous

to the reprobate, saying, you shall know that I am Jehovah, --- meaning, that he

would be their judge: hence he was known to the reprobate by proofs of his anger or

wrath. But now another kind of knowledge is denoted, namely, that which brings a

sweet taste of paternal love: you shall know, says he, that I am, Jehovah your God,

when I shall have brought you in again. He here shows his full and complete benefit

towards the faithful, which we saw before was withheld from the reprobate. For they

were brought back, because, without exception, all were permitted to return to their

country; for then the yoke of an imperious tyranny was broken when they were freed

from the dominion of the Chaldees, and the king of the Medes had permitted them

to build the temple, and to dwell in the land of Canaan. All were set at liberty, as

I have said; but that was the only favor conferred upon the wicked, since they all

perished in the desert of the Gentiles: but God's elect were led by the hand to the

land of Israel, and there they really possessed the promised inheritance, since they

dwelt there as sons and lawful heirs. The hypocrites returned, as I have said, but

they never possessed the land by right of inheritance, for they wandered hither and

565He had used {,{אדמהadmeh, before, but he now uses ,{}ארףaretz. --- Calvin.

EZEKIEL

thither in the desert, and although they resided at home, were always wandering

exiles. We see, then, that a singular privilege is intended when it is said, I will be

known by you, when I shall have brought you back from the nations and the lands

through which you were dispersed, into the land concerning which I swore that I

would give it to your fathers. Here a mark is inscribed, that the faithful may know

that this promise was not common to all: for the dwelling in the land of Canaan of

itself was not a matter of much consequence, but here a value is expressed, that

they should arrive at that land as God's heirs, and succeed their sacred fathers, to

whom the inheritance was promised. As God swore that he would give the land to

Abraham, Isaac, and Jacob, this ought not to be restricted to them personally, as we

very well know; and yet they were its true heirs and lords, as their sepulchers bear

witness. They suffered vexation by constantly changing their settlements, and were

never at rest in one residence. During life they were strangers, but their sepulcher

was a proof of true and lawful dominion: and in this way they transmitted the hope

of the promised inheritance to their posterity. Now, therefore, we see with what

intention the Prophet here says that the land was promised to their fathers, that its

value might raise the minds of the faithful to consider the magnitude of the benefit.

It follows ---

Ezekiel 20:43

43. And there shall ye remember your ways, and all your doings, wherein ye have

been defiled; and ye shall lothe yourselves in your own sight for all your evils that

ye have committed.

43. Et recordabimini illic viarum vestrarum, et omnium operum vestrorum, in

quibus polluti estis: et eritis excisi 566 in faciebus vestris, in cunctis sceleribus vestris

quae perpetrastis.

Here God shows that he would at length be propitious to his elect when they re-

pented. Thus he signifies that there was no other means of reconciliation than by the

intervention of repentance. And we must carefully remark this, as I have previously

mentioned. For we know with what security all men usually indulge themselves, nor

are the pious themselves affected with grief sufficiently serious, when God invites

them to the hope of safety and at the same time offers pardon. They embrace indeed

greedily what they hear, but meanwhile they bury their sins. But God wishes us to

taste his goodness, that the remembrance of our crimes should be bitter, and also

that every one should judge himself that he may obtain pardon from him. Now, there-

fore, we understand the Prophet's intention. We saw a similar passage in Jeremiah:

this teaching occurs throughout the Prophets, there, says he, you shall remember

me. The circumstance of place is to be noticed, because the Prophet means that

after the elect shall have returned to God's favor, and he shall account them as true

Members of his Church, then they thought to be mindful of their former life and to

repent of their sins. As if he had said, as long as God afflicts you and you remain

under the tyranny of the Gentiles in exile, the sense of your evils will compel you

to groan, so the remembrance of your sins should return, since, whether you will

or not, their punishment will ever be before your eyes, since they would be easily

566Or, "abominable." — Calvin.

JOHN CALVIN

persuaded that their sentence was usual and common. But he shows them that the

sons of God were not only mindful of their sins, when they feel themselves chastised

by him, and experience shows his hostility, but when received into favor and in the

enjoyment of their inheritance, they live under God's wings, and he cherishes them

as a tender offspring: when, therefore, the faithful are treated so humanely by God,

yet the Prophet shows that in their condition they ought to be mindful of their sins,

and all your works in which you have been polluted, says he. He now shows to what

purpose they were to be mindful. For the wicked are compelled to call their sins to

remembrance when God, by forcibly turning their attention to them, draws them to

consider what they desire to bury in oblivion. But it is here said, you shall be con-

founded in your own sight. Since the Hebrew word {,}קוטkot, signifies to cut off,

many interpreters take it for ``ye shall be cut off;'' that is, you shall judge yourselves

worthy of destruction among those whom God will cut off and blot out of the earth.

But this seems forced. Since the same word sometimes signifies to litigate, and to

become abominable, I willingly take this meaning, that they shall be abominable, or

contemptible, in their own sight: that is, they shall be so ashamed, as willingly and

fully to acknowledge themselves utterly disgraced. Hence Ezekiel means that the

faithful should suffer voluntary disgrace, that they may glorify God by the pure and

genuine confession of their shame. If any one prefers to expound it, you shall be con-

demned or convinced, that sense will suit well enough; but I have already brought

forward what seemed more simple. For I said that this was the fruit of penitence,

when we he confounded before God and are vile and despicable in our own eyes, and

when we not only suffer ourselves to be condemned by others, but inwardly reflect

upon our own disgrace, and so of our own accord prostrate ourselves before God.

This then is the fruit of penitence, this is true humility, flowing from genuine shame.

At length it follows ---

Ezekiel 20:44

44. And ye shall know that I am the LORD, when I have wrought with you for

my name's sake, not according to your wicked ways, nor according to your corrupt

doings, O ye house of Israel, saith the Lord GOD.

44. Et cognoscetis quod ego Iehovah, cum fecero vobiscum propter nomen

meum, non secundum vias vestras malas, et secundum opera vestra corrupta,

domus Israel, dicit Dominator Iehovah.

Here at length God pronounces that his glory would be chiefly conspicuous in

the pity which he bestowed upon those who were desperate and abandoned, gratu-

itously and solely with respect to his own name. Hence Paul so specially celebrates;

the grace of God in the first chapter of the epistle to the Ephesians, as that mercy by

which God deigns to call his own elect in a peculiar sense --- his glory; for his glory

extends farther than his pity. (Ephesians 1:6, 12, 14.)

As thy name, so thy praise is extended through all lands,

(Psalm 48:10)

for God deserves no less glory when he destroys the wicked than when he pities

his own people. But Paul calls that gratuitous favor glory par excellence, by which

God embraced his own elect when he adopted them. So also it is said in this pas-

EZEKIEL

sage, then you shall know that I am Jehovah, since I shall deal with you on behalf of

my name, and not according to your sins. But when God wishes his glory to shine

conspicuously in gratuitous pity, hence we gather that the enemies of his glory were

too gross and open, who obscure his mercy, or extenuate it, or as far as they can,

endeavor to reduce it to nothing. But we know the teaching of the papacy to be that

God's gratuitous goodness either is buried or enfolded in dark obscurity, or utterly

vanish away: for they have invented a system of general merits which they oppose

to God's gratuitous favor. For they distinguish merits into preparations, good works

acquiring God's favor, and satisfactions, by which they buy off the penalties to which

they were subjected. Afterwards they add what they call the suffrages of the saints;

for they fabricate for themselves numberless patrons, and various reasonings are

concocted for the purpose of obscuring God's glory, or at least of allowing only a few

sparks to be visible. Since therefore the whole papacy tends that way, we see that

they professedly oppose God's glory, and those who defend such abominations are

sworn enemies of God's glory.

For ourselves, then, let. us learn that we cannot otherwise worship God with

acceptance unless we adopt whatever pleases him as pertaining to our salvation.

For if we wish to come to a debtor and creditor account, or to consider that he is in

the slightest degree indebted to us, we in this way diminish his glory, and as far as

is in our power we despoil ourselves of that inestimable privilege which the Prophet

now commends. Hence let us desire to acknowledge God in this way, since he treats

us with amazing clemency and pity out of regard for his own name, and not according

to our sins. And since that was said to his ancient people because they returned to

the land of Canaan, how much more ought God's gratuitous goodness to be extolled

by us, when his heavenly kingdom is at this day open to us, and when he openly

calls us to himself in heaven, and to the hope of that happy immortality which has

been obtained for us through Christ?

PRAYER.

Grant, Almighty God, since we have already entered in hope upon the threshold

of our eternal inheritance, and know that there is a certain mansion for us in heaven

after Christ has been received there, who is our head, and the first-fruits of our

salvation: Grant, I say, that we may proceed more and more in the course of thy

holy calling until at length we reach the goal, and so enjoy that eternal glory of

which you afford us a taste in this world, by the same Christ our Lord. --- Amen.

PRAISE TO GOD.

After finishing this last Lecture, that most illustrious man, John Calvin, the Divine,

who had previously been sick, then began to be so much weaker that he was com-

pelled to recline on a couch, and could no longer proceed with the explanation of

Ezekiel. This accounts for his stopping at the close of the Twentieth Chapter, and not

finishing the work so auspiciously begun. Nothing remains, kind Reader, but that

you receive most favorably and graciously what is now sent forth to the world.

Historical Scripture

Translations

Translation: Ezekiel 1

CHAPTER 1

1 NOW it came to pass in the thirtieth year, 567 in the fourth month, on the fifth

day of the month, as I was among the captives by the river Chebar, that the heavens

were opened, and I saw visions of God.

2 In the fifth day of the month, in the fifth year of the captivity of King Jehoiakim,

3 The word of Jehovah came to Ezekiel, son of Buzi the priest, in the land of the

Chaldreans, near the river Chebar, and the land of Jehovah was upon him there.

4 And I looked, and, behold, tempestuous wind coming from the north; a great

cloud, and a fire folding round itself, and a brightness was round about it; and out of

the midst there was, as it were, the appearance of Hasmal in the midst of the fire.

5 And in the middle of this, was the likeness of four living creatures, and their

aspect was the likeness of a man:

6 They had each four faces and four wings,

7 Their feet were straight, and the sole of their feet like that of a calf's foot, (or

round, volume 1,) and they cast forth sparks like the appearance of polished brass:

8 And they had human hands under their wings on their four sides; and they had

four faces and wings.

9 And each wing was connected with the next wing: when they moved they did

not turn back: each animal went forward in the direction of his face.

10 As to the likeness of their faces, these four had the face of a man and the face

of a lion on the right side; and on the left, these four had the face of an ox and the

567The thirtieth year. The date at which this reckoning commences is doubful Calvin dates from a Jubilee, (vol. 1, p. 52.,) but Jerome from the 18th year of King Josiah, when the book of the law was found. Origen, Hom. I., understands it of Ezekiel's age; and so does Gregory, Hom. II. Maldonatus interprets it of the captivity, and quotes the authority of Theodoret. Pradus, as quoted by Rosenmfiner, agrees with Jerome. The Editor refers his readers once for all to the valuable commentary of Rosenmuller on this Prophet for all kinds of valuable critical information; while the English student will find the notes to Archbishop Newcome's version very judicious.

JOHN CALVIN

face of an eagle.

11 Their faces, then, and their wings were extended 568 from above, and each

wing was bound to its neighbor, and two covered their body.

12 And each walked in the direction of its face; and wheresoever the spirit (or

will,) proceeded, they proceeded they did not return in their course.

13 As to the likeness of the living creatures, their aspect was like coals of burning

fire, like the appearance of lamps passing up and down between the living creatures:

and the fire was `bright, and lightning' issued from it.

14 And the living creatures ran and returned like lightning.

15 While I was; beholding' the living creatures, behold one wheel on the earth,

near each living, creature, at right angles, 569 at the face of each.

16 The appearance of the wheels and their workmanship was like chrysolite: and

they were all alike' and their appearance and their form were like one wheel within

another.

17 When they moved forward, they went upon their four sides: they did not turn

back when they proceeded.

18 And I beheld their circumferences, and their size, and their terribleness; and

their strakes were full of eyes, round about these four.

19 And when the living creatures walked, the wheels moved beside them; and

when the living creatures were raised from the earth, the wheels were raised with

them. 570

20 Withersoever the spirit led the living creatures, tither it also led the wheels:

the wheels were raised up also with the living creatures, because their spirit was in

the wheels also.

21 When the animals moved forward, the wheels did the same: they both were

stationary and both elevated together; because the spirit of the animals was in the

wheels.

22 Above the heads of the living creatures was the likeness of a firmament, as

the appearance of terrible crystal stretched over and above their heads.

23 And under the firmament their wings were straight, each towards its neighbor:

and each living creature had two wings, which covered their bodies on this side and

on that.

24 And I heard the voice of their wings, like the voice of mighty waters, and like

the voice of God' the voice of their speech was like the sound of an army when they

moved forward; and when they stood, they let down their wings.

25 And there was a voice from the firmament over their heads when they stood

and let down their wings.

26 And above the firmament over their heads was the likeness of a throne, like

568Or, "divided." See vol. 1, p. 75, note.. The MSS. vary slightly. Calvin has translated very literally; and the Prophet's language being so elliptical, it is almost impossible to present a perfectly accurate representation of "a cherub" to a modern inquirer.

569Explained in a note, p. 82, vol. 1 See Jerome in Comment. ad Heseam, cap. 12, and Chrysos. Orat. 35, p. 448, ed. Morell…Rosen. in ver.

570Alexander Knox, who beautifies whatever he touches upon, has applied this verse most happily in illustration of the "exquisitely regular" movements of the almighty, and the "attendant machinery of Providence." — Remains, Ezekiel 6:9.

EZEKIEL

the vision of a sapphire stone: and above the likeness of the throne was an image

like the aspect of a man upon it.

27 And I saw, as it were, the color of amber, like the appearance of fire round

about within it: from the appearance of his loins, both upwards and downwards, I

saw the aspect of fire, and a brightness all round about him.

28 Like the appearance of a bow in a cloud on a rainy day, such was the aspect

of his brightness round about. This was a vision of the similitude of Jehovah's glory:

and I gazed at it, and fell upon my face, and heard a voice speaking unto me. And

he said unto me, ---

Translation: Ezekiel 2

CHAPTER 2

1 Son of man, stand upon thy feet, and I will speak unto thee.

2 And the Spirit came to me when he addressed me, and placed me upon my

feet: and I heard him address me; and he said unto me ---

3 Son of man, I send thee to the children of Israel, To revolting tribes who have

rebelled against me: They and their fathers have acted perfidiously against me, Even

to this very day.

4 They are children of a hard face, and of a stiff heart. Therefore I send thee unto

them; And you shall say to them --- Thus says the Lord Jehovah

5 And they, whether they will hear, or whether they will not, For they are a rebel-

lious house, Yet shall know that a Prophet has been among them.

6 And you, son of man, be not afraid of them; Fear not their words, though they

are rebellious, And are thorns towards time, and you dwellest with scorpions. Be not

afraid of their language; Be not dismayed at their looks, Since they are a rebellious

house.

7 And you shall utter my words unto them, Whether they will hear, or whether

they will forbear; For they are rebels.

8 And you, son of man, hear what I say unto thee: Be not you rebellious like that.

rebellious house; Open thy mouth, and eat what I put before thee.

9 Then I looked up, and, behold, a hand extended to me; And lo! a roll of a book

was in it:

10 Then he spread it before my face; And lo! The roll was written behind and

before, And the writing was lamentations, and morning, and wo.

Translation: Ezekiel 3

CHAPTER 3

1 After that he said to me, Son of man, eat completely what you has found;

namely, this roll, And go and speak to the house of Israel.

2 So I opened my mouth, and he fed me with that roll.

3 And said to me, Son of man, Feed thy belly, and fill thy bowels with this roll

which I give thee. So I ate it, and it was in my mouth Like honey for sweetness.

4 Then he said to me, Son of man! Go to the house of Israel and address them in

my words,

5 Since you art not sent to a people profound in lip and hard of speech, You art

sent to the house of Israel:

6 Not to many peoples profound in lip and heavy in speech, Whom you canst not

understand; 571 Had I sent thee unto them, they would have hearkened unto thee.

7 But the house of Israel will not hear thee; Because they will not hear me; Since

the whole house of Israel are hard of front and stout of heart.

8 Lo! I have made thy face hard against their faces, And thy forehead hard,

against their forehead.

9 As an adamant, harder than flint, Have I made thy forehead: fear them not: Be

not broken down at their presence, For they are a house of rebellion.

10 Moreover, he said to me, Son of man! All my words which I shall speak to thee,

Receive in your heart and hear with your ears:

11 And go --- Judea thee to the captives, to the children of thy people, And speak

unto them and tell them, --- Thus saith the Lord Jehovah, Whether they will hear, or

whether they will not.

12 Then the Spirit raised me up: and I heard behind me A voice of mighty rustling,

which said, Blessed be the glory of Jehovah from his place!

571See vol. 1, p. 131, note.

JOHN CALVIN

13 1 heard also the sound of the wings of the living' creatures, Each kissing that

of its companion, And the noise of the wheels beside them --- the sound of a mighty

shaking.

14 Then the Spirit raised me, and took me away, And I set forth in bitterness and

indignation of spirit, And the hand of Jehovah was strong upon me.

15 Then I came to the captives at Thel-abib, They were seated by the river Chebar:

there they sat: And I also sat there seven days desolate in the midst of them.

16 Then it happened at the end of the seven days, Thai the word of Jehovah came

to me, saying,

17 Son of man! I have appointed thee a watchman over the house of Israel; Hence

you shalt hear words from my mouth, And shall warn them from me.

18 When I say unto the wicked, You shall surely die: And you warnest him not,

and speakest not unto him; And warnest him not from his wicked way to save his life:

That wicked man shall die in his iniquity; But his blood. will I require at thy hand.

19 Yet if you warn the wicked, and he turn not from his impious and evil way, He

shall die in his iniquity; But you has freed your own soul.

20 If a just man shall turn from his righteousness, and commit iniquity: And I put

a stumbling-block before his face, he shall die: Because you has not warned him, he

shall die in his sins, The righteousness which he has done shall not be remembered;

But his blood will I require at thy hand.

21 Then if you warn the righteous that he sin not, And he doth not sin, he shall

surely live, because he is warned, You also has delivered your own soul.

22 Then the hand of Jehovah was upon me, and he said to me, Arise, go unto the

plain, and there I will speak to thee.

23 Then I arose, and went to the plain, and lo! The glory of Iehovah stood there,

As the glory which I had beheld by the river Chebar:

24 And I fell upon my face, and the Spirit entered into me, And placed me upon

my feet, and addressed me, and said, Go --- shut thyself within your house.

25 And now --- son of man! --- lo! they shall put chains upon thee, And shall bind

thee with them, and you shall not go forth into the midst of them:

26 Then I will make thy tongue cleave to thy palate, And you shall be dumb, and

be no longer a reprover to them: Because they are a house; of rebellion.

27 But when I shall speak to thee, and shall open thy mouth, You shall say unto

them, Thus says the Lord Jehovah, He who hears, may hear: he who forbears, may

forbear; Since they are a house of rebellion. 572

572See vol. 1, p. 168, note.

Translation: Ezekiel 4

CHAPTER 4

1 Thou also, son of man! take thee a tile, And put it before thy face, And paint

upon it the city Jerusalem:

2 Lay siege against it, and build a tower against it: Cast a mound against it, and

set a camp against it: Set battering rams against it all round.

3 Then take an iron pan, and set it for a wall between thee and the city; Strengthen

thy face against it, and it shall be besieged, And you shall besiege it. This is a sign

to the house of Israel.

4 He you also on thy left; side, and place the iniquity of the house of Israel upon

it; According to the number of the days during which you shall he upon it You shall

bear their iniquity.

5 For I have appointed unto thee the years of their iniquity, According to the

number of the days, three hundred and ninety days: Thus shall you bear the iniquity

of the house of Israel.

6 And when you have finished those days, Then again you shall he on thy right

side, And you shall bear the iniquity of the house of Judea forty days; Each day for a

year, as I have appointed thee.

7 Then you shall direct thy face toward the siege of Jerusalem, And thine arm

shall be uncovered, And you shall not prophesy against it.

8 Lo! I have put cords upon thee, And you shall not turn from side to side Until

you have fulfilled the days of thy sieges.

9 Take you also wheat; and barley, and beans, and lentiles, and millet, and fitches,

And put them in one vessel, and make it into bread for time, According to the number

of the days on which you shall he on thy side: Three hundred and ninety days shall

you eat it.

10 And the food which you shall eat by weight, Shall be twenty shekels a day:

from time to time shall you eat it.

JOHN CALVIN

11 And water shall thou drink by measure, the sixth part of a hin: From time to

time shall you drink it.

12 Then you shall eat barley cake, and shall bake it With human dung before their

eyes: And Jehovah said,

13 Even thus shall the children of Israel cat their defiled bread Among the Gentiles

wither I have driven them.

14 Then I said, Alas, O Lord Jehovah! Lo! my soul has not been polluted, And

from my youth up never have I eaten What died of itself, or was torn to pieces; And

abominable flesh has never entered my mouth.

15 Then he said, See! I have given thee The dung of oxen for that of men, And

you shall cook thy bread with this. 573

16 Moreover, he said to me, Son of man! Lo! I break the staff of bread in

Jerusalem; And they shall eat bread by weight and with fear; And shall drink wa-

ter by measure and with astonishment,

17 So that bread and water shall fail them, And they shall be astonished one with

another, And consume away in their iniquity. 574

573See vol. 1, p. 186, note. 574See vol. 1, p. 187, note.

Translation: Ezekiel 5

CHAPTER 5

1 And you, son of man f take thee a sharp sword, Take thee a barber's razor, and

pass it over thy head and thy beard: Then take thee a just balance and divide the

hair.

2 A third part you shall burn in the midst of the city, When the days of the siege

are fulfilled; A third part shall you smite about with the sword; And another third shall

you scatter to the wind; And I will unsheathe the sword after them.

3 Then you shall take a few of them, And bind them in thy skirts.

4 Then take some of them. and cast them into the fire, And burn them; for thence

shall fire go forth Upon all the house of Israel.

5 Then says the Lord Jehovah, This is Jerusalem: In the midst of the nations and

of the surrounding countries Have I placed her.

6 And she has changed my judgments into wickedness Beyond all the nations, and

my statutes beyond all the surrounding people: They have despised my judgments,

And have not walked in my statutes.

7 Therefore, thus says the, Lord Jehovah, Because of your multiplication more

than the nations round about you, And your not walking in my statutes, and not

keeping my judgments, And your not acting like the nations around you,

8 Wherefore, thus says the Lord Jehovah, Behold, I ant against thee, even I: And

I will execute my judgments in the midst of thee Before the eyes of the Gentiles.

9 And I will execute against thee what I never yet have done, Nor will ever do in

future, On account of all your abominations.

10 Therefore fathers shall devour their sons, And sons their fathers, in the midst

of thee: I will execute judgments against thee, And disperse all thy remnants to all

winds of heaven.

JOHN CALVIN

11 Because I live, says the Lord Jehovah, Since you has polluted my sanctuary 575

With all thy detestable and abominable things, Therefore I will break thee in pieces:

My eye shall not spare, neither will I pity thee.

12 A third part shall die of the pestilence, And be consumed by famine in the

midst of thee; A third part shall be consumed by the sword round about thee; A third

part will I disperse towards every wind, And will draw out a sword after them.

13 Thus shall mine anger be accomplished, And I will cause my burning anger to

rest upon them; And I will enjoy consolation; and they shall know that I am Jehovah,

Who have spoken in my zeal, when I shall have accomplished my fury on them.

14 Moreover, I will lay thee waste, And make thee a reproach among the nations

around thee In the eyes of every passer by.

15 So you shall be a reproach and a reviling, A chastisement and an astonishment

to the nations round about thee, While I shall execute judgments against thee In

anger and burning, and furious rebukes. I Jehovah have spoken it.

16 When I shall send upon them the evil arrows of famine For their destruction,

which I shall dart upon them to destroy them; 576 Then will I add famine against

them, And will break their staff of bread.

17 Then will I send against you famine and wild beasts, And they shall bereave

you: and pestilence and blood shall pass through thee; And I will cause the sword to

come upon thee. 577 I Jehovah have spoken it.

575The rendering according to note,vol. 1, p. 205. 576See vol. 1, p. 213, note. 577See vol. 1, p. 215, note.

Translation: Ezekiel 6

CHAPTER 6

1 The word also of Jehovah came to me, saying,

2 Son of man! set thy face towards the mountain of Israel, And prophesy against

them, and say,

3 You mountains of Israel, hear the word of the Lord Jehovah: Thus says the Lord

Jehovah to the mountains and the inns, To the rivers and the valleys: Behold! I will

bring the sword against you, and destroy your high places;

4 And your altars shall be desolate, Your idols shall be broken; And I will cast down

your slain before your idols.

5 Then I will place the carcass of the sons of Israel Before your idols; I will scatter

them before the idols. I will sprinkle your bones round about your altars.

6 In all your habitations cities shall be desolate, 578 And high places shall be

reduced to devastation, That your altars may be wasted and desolated, And your

idols may be broken up and abolished, And your images cut. down, and your works

blotted out.

7 Then the slain shall fall in the midst of you, And you shall know that I am Jehovah.

8 Still, I will leave a remnant, that you may have some Who shall escape the sword

among the nations, When you shall be scattered through the countries.

9 And the remnant shall remember me among the nations, Among which they

shall become captives, Because I am. broken down with their adulterous heart,

Which has departed from me, and with their eyes, Which are full of lust after their

idols; And they shall loathe themselves for all the evils Which they have committed

in all their abominations.

10 Then they shall know that I Jehovah said not in vain, I will cause them to suffer

this evil. 579

578Explained by Calvin, vol. 1, p. 224, note. 579For Calvin's sense of "evil," see vol. 1, p. 232, note.

JOHN CALVIN

11 Thus says the Lord Jehovah, Strike with thy hand, and stamp with thy feet,

And say, Alas! for all the evil abominations of the house of Israel, For they shall fall

by the sword, and famine, and pestilence.

12 He who shall be afar off shall die by the pestilence; He who shall be near shall

fall by the sword; 580 He who shall remain and be besieged shall die through hunger;

And I will fulfill my indignation upon them.

13 And you shall know that I am Jehovah, When their wounded shall be among

their idols round about their altars, Upon every high hill, in, on all the heads of the

mountains, Under every green tree and every thick oak, In the place where they

offered the incense of sweet fragrance to all their idols.

14 So I will stretch out my hand upon them, And I will make the land desert and

desolate --- More than the desert of Diblathah, in all their dwellings; And they shall

know that I am Jehovah.

580For another rendering, see vol. 1, p. 235, note.

Translation: Ezekiel 7

CHAPTER 7

1 Then the word of Jehovah came to me, saying,

2 You also, son of man, thus says the Lord Jehovah Concerning the land of Israel,

All end, an end is come Upon the four quarters of the land.

3 Now an end is come upon thee, And I will send my indignation against thee, And

I will judge thee according to thy ways, And I will put upon thee all your abominations.

4 Then mine eye shall not spare thee, nor will I pity thee; Because I will recom-

pense thy ways upon thee, And thy abominations shall be in the midst of thee, And

you shall know that I am Jehovah.

5 Thus says the Lord Jehovah, Lo! evil, and only evil shall come. 581

6 An end is come --- an end is come; It has watched against thee; behold! it is

come.

7 The morning is come upon thee, e dweller in the land; The time is come; the

day of tumult is near, and not the clamor of the mountains.

8 Now I will shortly pour out my indignation upon thee, And I will accomplish my

anger against thee, And I will judge thee according to thy ways, And I will put upon

thee all thine abominations.

9 Mine eye shall not spare, neither will I pity; According to thy ways will I put upon

thee, And your abominations shall be in the midst of thee; And you shall know that

I Jehovah am smiting thee.

10 Behold the day: behold it is come; The morning has advanced, the rod has

flourished;

11 Pride has flourished: violence has sprung up into a staff of impiety: None of

them, nor yet their opulence, shall remain: There shall be no noise nor any lamen-

tation for them:

581Another reading proposed, vol. 1, p. 245, note,Archbishop Newcome adopts the reading of the note, which is supported by more than twenty MSS., "Lo! evil cometh after evil."

JOHN CALVIN

12 The appointed time is come; the day has approached: The buyer shall not

rejoice; the seller shall not be sorrowful; Because indignation shall be on all their

multitude.

13 Since the seller shall not return to his merchandise, And their life is yet among

the living; Because the vision is concerning the whole multitude, 582 It shall not

return; and no man shall strengthen his soul in his iniquity.

14 They have blown the trumpet; they have prepared all things; But none is gone

out to battle, because my wrath Is upon the whole multitude.

15 The sword abroad; pestilence and famine at home. He that is in the field shall

die by the sword; He that is in the city shall be consumed by famine and pestilence.

16 And the escapers of them shall escape, And shall be upon the inns like doves

of the valleys, All mourning, 583 every one in his iniquity.

17 All hands shall be loosened; all knees shall flow like water.

18 And they shall gird themselves with sackcloth, And dread shall cover them,

And shame shall be upon all faces, And baldness upon all heads.

19 They shall east their silver into the street, And their gold shall be an unclean

thing. Their silver and their gold shall not deliver them In the day of. Jehovah's

wrath: They shall neither satisfy their souls nor fill their bellies, Because it was; the

stumbling-block of their iniquity.

20 As to the beauty of their ornaments, they turned it to pride, And they made

the images of their abominations And of their defilement's out of it (i.e., gold) 584

Therefore I have east it from them.

21 And I will deliver it into the hand of strangers for a prey, And of the wicked of

the land for a spoil; And they shall profane it.

22 My face also will I turn from them, For they will profane my secret place: And

robbers will enter into it and profane it.

23 Make a chain: --- for the, land is fined With a judgment of bloods, The city, too,

is full of violence.

24 For I will bring on it the wicked among the Gentiles; And they shall possess

their houses: I will also cause their pride to cease, And their sanctuaries shall be

polluted.

25 Destruction is come and they shall seek peace when there is none.

26 Calamity shall come upon calamity, and rumor upon rumor; Then they shall

seek a vision from a prophet; But the law shall perish from the priest, And counsel

from the aged.

27 The king shall mourn, and the princes shall be clothed with desolation, And

the hands of the people of the land shall be troubled: According to their ways will

I act towards them, According to their judgments will I judge them. And they shall

know that I am Jehovah.

582See another rendering,vol. 1, p. 255. 583See vol. 1, p. 259, note. 584See vol. 1, p. 264.

Translation: Ezekiel 8

CHAPTER 8

1 And it happened in the sixth year, in the sixth month, in the fifth day, I was

sitting in my house, and the elders of Judea were sitting before my face, and there

the hand of the Lord Jehovah fell upon me.

2 I looked, and behold a likeness as the appearance of fire: From the appear-

ance of its loins downwards, fire; And from its loins upwards, as the appearance of

brightness, Like the figure of Hasmal.

3 And he sent the likeness of a hand, And raised ma by a lock of my head; And

the Spirit lifted me up between earth and heaven, And led me to Jerusalem in the

visions of God, To the door of the inner gate looking towards the north; Where was

the seat of the idol jealousy, causing jealousy.

4 Then lo! there was the glory of the God of Israel, According to the vision which

I saw in the plain.

5 And said to me, Son of man, lift up your eyes now To the way of the north: So I

raised my eyes towards the north, And lo! towards the north at the gate of the altar,

That idol --- jealousy --- at the entrance.

6 And he said to me, Son of man, seest you their deeds? The great abomina-

tions which the house of Israel perpetrate here, That I should depart far from my

sanctuary? But turn thee yet again, and you shall see greater abominations.

7 Then he led m, to the door of the court, And I looked, and lo! an opening in the

wall. Then he said to me, Son of man, dig now into the wall; And I dug in the wall,

and behold a door.

8 Then he said to me, Enter and see the evil abominations which they do.

9 Then I entered and beheld, and lo! every likeness of a reptile,

10 And abominations of animals, and, all idols of the house of Israel, Were de-

picted on the wall round about.

11 And seventy men of the elders of the house of Israel, And Jazaniah, son of

JOHN CALVIN

Saphan, stood in the midst of them, Who stood before them, and to each r, censer

in his hand, And a thick cloud of incense ascended.

12 Then he said to, me, Has you seen, son of mall, What the elders of the house

of Israel do in darkness, Each in the hidden places of his imagery? Who say, Jehovah

does not see us; Jehovah has deserted the land.

13 Then he said to me, Turn thee again, And you shall see the great abominations

which they do.

14 Then he brought me to the door of the gate of Jehovah's house, Which looks

to the north: and lo! there sat women Lamenting for Thammuz.

15 Then he said to me, Son of man, turn thee again, And you shall see greater

abominations than these.

16 Then he led me to the inner court of Jehovah's house, And lo! at the gate

of Jehovah's temple, between the entrance and the altar, About five and twenty

men, with their backs towards Jehovah's temple, And their faces towards the east,

worshipping the rising sun.

17 Then he said to me, Has you seen this, son of man? Is it a light thing to the

house of Judea To do these abominations which they have done there? Because they

have fined the land with violence, And have returned to provoke me, And lo! they

put the branch to their nose.

18 I also in return will deal in my fury: Mine eye shall neither spare nor pity; And

when they cry in mine ears with a loud voice I will not hear them.

Translation: Ezekiel 9

CHAPTER 9

1 He cried also in mine ear with a loud voice, saying, Let the rulers of the city

approach, Every one with his weapon of destruction in his hand.

2 And lo! six men coming from the way of the higher gate, which is towards the

north, And each had his slaughter-weapon in his hand; And one man in the midst

of them clothed in linen, With a writer's inkhorn at his side: Then they went in and

stood near the brazen altar.

3 Then the glory of the God of Israel ascended from the cherubim Above which it

rested, to the threshold of the house, And cried to the man clothed in linen, with the

inkhorn at his side;

4 Then Jehovah said to him, Pass through the midst of the city, through the midst

of Jerusalem, And make a sign upon the foreheads of the men who sigh And cry for

all the abominations which they suffer in the midst of it.

5 But to the others he said in my hearing, Go you after, him through the city, and

smite; Let not your eye spare, and do not pity:

6 Old and young, girl, boy, and woman slay to the death; Yet approach not any

who bears the sign, And begin from my sanctuary. Then they began at the elders

who were in front of the house.

7 And he said to them, Pollute the house, and fill the altars with the slain: Go you

forth. And they went forth, and made a slaughter in the city.

8 And it happened while they were slaying that I was left: Then I fell upon my

face, and cried out and said, Aha! Lord Jehovah, wilt you slay all the relics of Israel

By pouring forth your anger upon Jerusalem?

9 Then he said to me, The iniquity of the house of Israel and Judea Is great beyond

measure, and the land is full of blood, And the city is full of perversity: because they

said, Jehovah has deserted the land: Jehovah regardeth it not.

10 As for me also, mine eye shall not spare them, I will not pity them their ways

JOHN CALVIN

will I recompense on their heads.

11 And lo! the man clad in linen, who had the inkhorn by his side, Returned and

made his report., saying, I have done as you did command me.

Translation: Ezekiel 10

CHAPTER 10

1 Then I looked, and lo! above the firmament, which was above the head of the

cherubim, As it were a sapphire-stone, Like the appearance of a throne which was

seen above them.

2 Then he spoke to the mall clad in linen garments, and said, Go in to the midst

of the wheels under the cherub, And fill thy palms with coals of fire from the midst

of the cherubim, And scatter them over the cry. And he went in my sight.

3 And the cherubim stood on the right of the house when the man came. And a

cloud fined the inner court.

4 Then the glory of Jehovah was raised above the cherub towards the threshold

of the house; And the house was fined with cloud, And the court was fined with the

brightness of Jehovah's glory.

5 Then the sound of the wings of the cherubim was heard to the outer court, Like

the voice of the Omnipotent God when he speaketh.

6 And it happened when he had commanded the man clothed with linen, Saying,

Take fire from between the wheels, from the midst of the cherubim; Then he went in

and stood beside the wheel.

7 And one cherub stretched His hand from the midst of the cherubim, To the fire

which was in the midst of the cherubim, And he took it, and put it into the palms of

the man clothed in linen; Then he took it and departed.

8 And there appeared in the cherubim themselves, The likeness of a man's hand

under their wings.

9 Then I looked, and lo! four wheels near the cherubhis, One wheel by one cherub,

another wheel near another cherub: And the appearance of the wheels was like the

stone tharsis.

JOHN CALVIN

10 And as for their aspect, the appearance of each was the same, 585 As if a

wheel was in the midst of a wheel.

11 When they moved, they went on their four sides; They did not return in going

forward, Since they moved towards the direction of their head; They did not return

as they went.

12 And their whole body, and backs, and hands, and wings, The four wheels,

indeed, themselves were full of eyes all round.

13 He cried to the wheels in my hearing, O wheel!

14 And each living creature had four faces: The face of the first that of a cherub;

The face of the second that of a. man; Of the third that of a lion; and the fourth an

eagle's.

15 And the cherubim were raised up. This is the living creature which I saw by

the river Chebar.

16 Then when the cherubim moved, the wheels moved near them; And when the

cherubim raised their wings aloft From the earth, The wheels did not turn away from

the side of them.

17 When the living creatures stood, they stood; When they were lifted up, the

wheels also were raised: Because the spirit of the living creature was in them.

18 Then the glory of Jehovah went forth from the threshold of the house, And

stood over the cherubim.

19 Then the cherubim raised their wings, and went up from the earth in my sight:

When they went forth, the wheels also went before them, And each stood above the

threshold of the east gate of Jehovah's house; And the glory of the God of Israel was

above them.

20 It is the very living creature which I saw Under the God of Israel by the river

Chebar; And I knew them to be cherubim.

21 Each had four faces apiece, and four wings; And the likeness of the hands of

a man under their wings.

22 And the likeness of their faces was that which I saw at the river Chebar, Both

their appearance and themselves: 586 Each moved towards his own face.

585See note onvol. 1, p. 330. 586See vol. 1, p. 345, note.

Translation: Ezekiel 11

CHAPTER 11

1 Then the spirit raised me up, and brought me To the eastern gate of Jehovah's

house; and lo! At the threshold of the gate, five and twenty men; Then I saw in the

midst of them Jaazaniah, son of Asur; And Pelthiah, son of Benaiah, princes of the

people.

2 Then he said to me, Son of man, these men divine vanity, And plan perverse

counsel in this city;

3 Who say, It is not near; let us build houses: The city is the caldron, and we are

the flesh:

4 Wherefore, prophesy against them, prophesy, son of man.

5 Then the Spirit of Jehovah fell upon me, and said to me, Say, Thus saith Jehovah,

Thus have you spoken, O house of Israel, The mountings of your spirit, I know them:

6 You have multiplied your slain in this city, And you have fined its streets with

the slain.

7 Wherefore, thus says the Lord Jehovah, Your slain, Whom you placed in the

midst --- they shall be the flesh, And the city the caldron; and I will cast you forth

from the midst of it:

8 You have feared the sword, and I will bring the sword upon you, saith the Lord

Jehovah:

9 And I will eas, you out of the midst of it. And will deliver you h, to the hand of

strangers, And will exercise judgments against you.

10 Then you shall fall by the sword: in the border of Israel Will I judge you; and

you shall know that I am Jehovah.

11 It shall not be your caldron, And you shall not be in the midst of it for flesh; In

the border of Israel will I judge you.

12 And you shall, Know that I am Jehovah; Because you ha, re not; walked in my

statutes, And have not executed my judgments; But you have done according to the

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judgments of the nations around you.

13 And it happened, while I prophesied, That Phalatias, the son of Benaiah, died:

Then I fell upon my face, and cried with loud voice, and said, Ah! Lord Jehovah! will

you consume the remnant of Israel!

14 Then the word of Jehovah came to me again, saying,

15 Son of man, thy brethren, thy brethren, Thy kindred, and all the whole house of

Israel, To these the inhabitants of Jerusalem have said, Depart you far from Jehovah,

the land is given as an heritage to us.

16 Wherefore say, Thus saith the Lord Jehovah, Because you have been east far

away among the Gentiles, And dispersed through the lands, Therefore will I be to

them a sanctuary of fewness 587 In the lands to which they have come.

17 Wherefore you shall say, Thus says the Lord Jehovah, I will gather you out of

the peoples, and collect you out of the lands To which you have been driven, and I

will give you the land of Israel.

18 And they shall come there, and take away all its idols, And all its abominations

out of it.

19 Then I will give them one hear, and will put a new Spirit within them; And I will

take away the stony heart from their flesh, And will give them a heart of flesh:

20 That. they may walk in my statutes, And keep my judgments, and do them:

Then they shall be my people, and I will be their God.

21 Then I will repay on their own head the way of those Whose heart walks after,

heart of foulness 588 and grossness, Saith the Lord Jehovah.

22 Then the cherubim raised their wings, and the wheels beside them, And the

glory of the God of Israel was over above them.

23 And the glory of Jehovah ascended out of the midst of the city, And stood over

the mount on the east of the city.

24 Then the spirit raised me, and brought me to Chaldsea, To the captivity, In a

vision, in t. he Spirit of God. Then the vision which I saw went up from me.

25 And I spoke to the captivity All the words of Jehovah which he had shown me.

587See vol. 1, p. 362, note. 588See vol. 1, p. 382, note.

Translation: Ezekiel 12

CHAPTER 12

1 The word of Jehovah came also unto me, saying,

2 Son of man, you dwellest in the midst of a rebellious house: They have eyes

to see, and they see not; They have ears to hear, and they hear not, Because their

house is revoking.

3 And you, son of man, make thyself vessels for removal, And remove in the day-

time before their eyes: Then you shall move from thy place to another in their sight,

Since perhaps they may consider, for they are a rebellious house

4 And bring forth vessels like vessels for removal In the day-time in their sight:

And you shall go forth at even in their sight, Like a departure into captivity.

5 In their sight; you shall dig thyself a wall, And carry out (thy goods) by it:

6 In their eyes upon thy shoulder shall you carry (them); In darkness shall you go

forth: You shall cover thy face, and not look upon the ground, Because I have placed

thee as a sign to the house of Israel.

7 Then I did as I was commanded. My vessels I carried forth like vessels for

captivity In the daytime; Then in the evening I dug through the wall by my hand; 589

In the darkness I led them forth, Upon my shoulder I carried them in their sight.

8 Then in the morning the word of Jehovah came to me, saying,

9 Son of man, has not the house of Israel, the rebellious house, said to thee,

10 What doest you? Say to them, Thus saith the Lord Jehovah: This burden 590

relates to the prince in Jerusalem, And to all the house of Israel in the midst of them.

11 Say unto them, I am your portent: As I have done, so shall it be done to them:

They shall be taken away and led into captivity.

12 Then the prince in the midst of them Shall carry on his shoulder in the darkness,

And go forth through the wall, Through which they have dug for carrying out by it:

589See vol. 1, p. 396, note: "for myself." 590See vol. 1, p. 395, note; where Calvin explains the word "burden."

JOHN CALVIN

He shall cover his face so as not to look upon the ground.

13 Then I will spread my net over him, and he shall be taken in my snare: Then I

will lead him away to Babylon in the land of Chaldea; Yet he shall not see it, though

he shall die there.

14 And all who are about him to help him, and all his garrison, Will I scatter to

every wind, and I will unsheath my sword after them 591

15 Then they shall know that I ant Jehovah, After I shall have scattered them

among the nations, And shall have dispersed them through their lands.

16 And I will make the remnant of them but few By the sword, and famine, and

pestilence; That they may narrate all their abominations Among the Gentiles to

whom they come; And they shall know that; I am Jehovah.

17 Moreover, the word of Jehovah came to me, saying,

18 Son of man, eat thy bread with trembling, and drink thy water With tumult and

anxiety: And you shall say to the people of the land,

19 Thus says the Lord Jehovah to the dwellers at Jerusalem, And on the land

of Israel, They shall eat their bread in torture, 592 And shall drink their water in

desolation, That the land rosy be spoiled of its fullness, On account of the violence

of all its inhabitants.

20 And inhabited cities shall be reduced to solitude, And the land laid waste; and

you shall know that I am Jehovah.

21 Then the word of Jehovah came to me, saying,

22 Son of man, What is this proverb of yours in the land of Israel, saying, The

days are prostrated, and all prophecy has ceased?

23 Wherefore you shall say to them, Thus says the Lord Jehovah, I will make this

proverb cease, And they shall no more use this proverb in Israel; But rather say to

them, The days are at hand, And the word of every vision.

24 Because there shall no longer be any lying vision, Nor any flattering divination

in the midst of the house of Israel.

25 Since I Jehovah will speak: And the word which I shall speak, I will also perform;

It shall no longer be prolonged: Since in your days, O exasperating house, The word

which I shall speak, I will perform, says the Lord Jehovah.

26 Then the word of Jehovah came to me, saying,

27 Son of man, behold the house of Israel say, The vision which he saw is extended

to many days, And he prophesieth for times afar off.

28 Wherefore you shall say to them, Thus says the Lord Jehovah, It shall not be

put off any longer; All the words which I have spoken, even every word, Will I fulfill,

says the Lord Jehovah.

591See vol. 1, p. 402, note. 592See vol. 1, p. 406, note.

Translation: Ezekiel 13

CHAPTER 13.

1 And the word of Jehovah came to me, saying,

2 Son of man, prophesy against the prophets of Israel That prophesy, and say

unto them that prophesy out of their own hearts, Hear you the word of Jehovah;

3 Thus says the Lord Jehovah, Wo unto the foolish prophets, Who walk after their

own spirit, and have seen nothing! 593

4 Like foxes in the deserts, are thy prophets, O Israel.

5 You have not gone up to the broken places, Nor repaired the hedge around the

house of Israel, To stand in the battle in the day of Jehovah.

6 They have seen vanity, they have divined a he, Saying, Jehovah says, and Je-

hovah has not sent them; And they caused men to hope for the confirmation of their

word.

7 Have you not seen a vision of vanity, and spoken a divination of is? And yet you

say Jehovah says it, and I have not spoken it.

8 Wherefore thus says the Lord Jehovah, 594 Because you have spoken vanity,

and have seen a he, Wherefore behold! I am against t. hem, Says the Lord Jehovah.

9 And my hand shall be against the prophets who see vanity and divine a lie: They

shall not be in the counsel of my people, And shall not be written in the catalogue

of the house of Israel, And they shall not return to the land of Israel; And you shall

know that I am the Lord Jehovah.

10 Because, even because, they have deceived my people, By saying, Peace,

and there was no peace: And one built up a wall, and, behold, others daubed it with

untempered mortar:

11 Say to those who daub it with untempered mortar, It shall fall: There shall be

an inundating shower: And I will send hailstones; And the breath of whirlwinds shall

593See vol. 2, p. 9, note. 594See vol. 2, p. 14, note.

JOHN CALVIN

rend it.

12 Lo! the wall shall fall: shall it not be said to you, Where is the daubing with

which you have daubed it?

13 Besides, thus says the Lord Jehovah, I will make it fall: 595 There shall be

the breath. of tempests in my wrath, And an inundating shower in my anger, And

hailstones in my fury to consume them.

14 Then I will overthrow the wall which you have daubed with untempered mortar,

And I will bring it down to the ground; Then its foundation shall be discovered when

it shall fall, And you shall be consumed in the midst of it; And you shall know that I

am Jehovah.

15 I will also satisfy mine indignation upon the wall As well as upon its daubing,

and will say to them, The wall is gone, and the daubers of it are no more.

16 The prophets of Israel prophesied concerning Jerusalem, And saw a vision of

peace for it; Yet there is no peace, says the Lord Jehovah.

17 Son of man, do you set thy face against the daughters of thy people, Who

prophesy out of their own heart, and prophesy against them,

18 And you shall say, Thus saith the Lord Jehovah, Wo to those who sow pillows to

all armholes, And make coverings for the head of every stature, To hunt souls! Will

you hunt the souls of my people? And will you preserve your own souls alive?

19 Will you profane me before my people for handfuls of barley and pieces of

bread, To slay the souls that were not dying, And to give life to the souls that were

not alive, By deceiving my people who listen to your is?

20 Because thus says the Lord Jehovah, Behold! I am against your pillows by

which you there hunt souls for their escape; And I will tear them from your arms,

And set free the souls which you have hunted, that they may escape.

21 I will also rend your coverings, and deliver my people out of your hands; They

shall no longer be a prey in your hands; And you shall know that I am Jehovah.

22 Because you have grieved the heart of the just by falsehood, And I have not

grieved him; And you have strengthened the hands of the wicked, So that he should

not be converted from his evil way

23 For saving his life: wherefore you shall not see a he Nor divine a divination

any more; For I will rescue my people from your hands: And you shall know that I

am Jehovah.

595See vol. 2, p. 22, note.

Translation: Ezekiel 14

CHAPTER 14

1 Then men came to me from the elders of Israel, And sat before my face.

2 Then came the word of Jehovah to me, saying,

3 Son of man, these men have set their idols up in their heart, And have put a

stumbling block of iniquity before their face. Shall I verily be inquired of by them?

4 Wherefore speak unto them, and say, Thus says the Lord Jehovah, Every man of

the house of Israel, who setteth up his idols in his heart, And has put the stumbling

block of his iniquity before his face, And has come to the Prophet; I Jehovah Will

answer him according to the multitude of his idols; 596

5 That I may seize the house of Israel in their own heart, Because they have

entirely separated themselves from me by their idols.

6 Therefore say unto the house of Israel, Thus says the Lord Jehovah, Turn you,

Even turn yourselves from your idols; And turn your faces from all your abominations.

7 For every one of the house of Israel, or of the strangers sojourning in Israel, Who

is separated 597 from following after me, And has set up his idols in his heart, And

put the stumbling-block of his iniquity before his face, And cometh to the Prophet to

inquire of me through him; I Jehovah will answer him for myself.

8 Then will I set my face against that man, And set him for a sign and a proverb,

And I will cut him off from the midst of my people; And you shall know that I am

Jehovah.

9 And when a prophet is deceived in uttering his speech, I Jehovah have deceived

that prophet; And I will stretch forth my hand upon him, And will blot him out of the

midst of my people Israel.

10 They shall also bear their iniquity; As the iniquity of the inquirer, so shall be

the iniquity of the prophet;

596See vol. 2, p. 47, note. 597See vol. 2, p. 51, note.

JOHN CALVIN

11 That the house of Israel may stray from me no more, Neither be polluted any

more with all their wickedness; That they may be my people, and I may be their God,

says the Lord Jehovah.

12 Then the word of Jehovah came to me, saying,

13 Son of man, when a land has acted wickedly against me, 598 And I shall stretch

out my hand upon it, And shall break the staff of its bread, And shall send famine

upon it, and cut off from it man and beast:

14 Though these three men were in it, Noah, Daniel, and Job, They shall deliver

but their own souls in their righteousness, Says the Lord Jehovah.

15 If I cause an evil beast to pass through the land, And it bereave it and lay it

waste, So that no man can pass through on account of the beast:

16 Though these three men were in it, as I live, says the Lord Jehovah, If they

shall deliver their own souls, They alone shall be delivered, and the land shall be laid

waste.

17 Or if I make a sword pass through that land, And I say to the sword, Pass

through the land, So that: man. and beast may be cut off from it:

18 And these three men are in the midst of it, As I live, says the Lord Jehovah,

They shall not deliver their sons and their daughters, Since they alone shall be set

free.

19 Or if I shall send a pestilence upon that land, And pour out my wrath upon it

in blood, To destroy from it man and beast:

20 And Noah, Daniel, and Job were in the midst of it, As I live, says the Lord

Jehovah, They shall not deliver either son or daughter; They shall free their own soul

in their righteousness.

21 Therefore thus says the Lord Jehovah, How much more when I send my four

grievous judgments against Jerusalem, The sword, and famine, and evil beast, to

destroy from it man and beast?

22 And lo! the remnant that is left in it, 599 The remnant of those who go forth,

namely, sons and daughters, They shall go forth unto you: And you shall see their

ways and their works, And you shall console yourselves for all the evil Which I have

brought upon Jerusalem, Yea, all that I have brought upon her.

23 Then shall you be comforted when you shall see their ways and their works:

And you shall know that I have not done in vain Whatever I have done in it, says the

Lord Jehovah.

598"By prevaricating prevarication," vol. 2, p. 67, note. 599See vol. 2, p. 79, note.

Translation: Ezekiel 15

CHAPTER 15

1 Then came the word of Jehovah unto me, saying,

2 Son of man, What is the wood of the vine Better than any branching-tree among

the trees of the wood?

3 Shall wood be taken from it to form any work? Or will it make a peg to hang any

vessel thereon?

4 Behold, it is east into the fire for burning; The fire devoured both ends of it, and

its middle is burnt 600 Is it useful for any purpose?

5 Lo! when it was entire, it was not used for any purpose: How much less when

the fire has consumed it, And it is burnt up, shall it be useful for any purpose?

6 Therefore thus says the Lord Jehovah, As the wood of the vine among the trees

of the forest, Which I have cast into the fire for fuel, So have I given the inhabitants

of Jerusalem:

7 Then will I set my face against them; They shall pass through fire, and fire shall

consume them; And they shall know that I am Jehovah, When I have set my face

against them.

8 Then will I make the land desolate, Because they have transgressed with trans-

gression 601 Says the Lord Jehovah.

600See vol. 2, p. 84, note. 601See vol. 2, p. 91, note.

Translation: Ezekiel 16

CHAPTER 16

1 Then the word of Jehovah came unto me, saying,

2 Son of man, lay open to Jerusalem her abominations.

3 Thus shall you say, Thus says the Lord Jehovah unto Jerusalem, Thy source and

thy birth-place was the land of Canaan; Thy father was an Amorite, thy mother a

Hittite.

4 Then as to thy nativity, in the day of thy birth, Thy navel was not cut: you was

not washed with water To supple thee: you was not salted with salt, 602 Nor wrapped

in swaddling clothes.

5 No eye pitied thee, to do unto thee any one of these things, In considering thee;

and you was cast forth On the surface of the field, to the disgrace of thy person, in

the day of thy birth.

6 Then I passed near thee and saw thy defilement's, And I said to thee in thy

bloods, Live; Yea, I said to thee in thy bloods, Live.

7 Then I made thee grow as a germ of the field, And you did increase and flourish;

You became remarkably beautiful; 603 Thy breasts became prominent and your hair

profuse, Yet you was naked and bare.

8 Then I passed by and saw thee: and lo! the time, the time for love: Then I

stretched out my skirt over thee, And covered thy nakedness; and I swore to thee,

And made a covenant with thee, And you was mine, saith the Lord Jehovah.

9 Then I washed thee with water, and cleansed thy blood from thee, And anointed

thee with oil. and clothed thee in a Phrygian robe;

10 Then I shod thee with badgers' skin, and dressed thee in fine linen; Then I

arrayed thee in silk, and adorned thee with ornaments,

11 And put bracelets on thy hands, and a chain round thy Deck.

602See vol. 2, p. 96, note. 603See vol. 2, p. 100, note.

EZEKIEL

12 Then I put a ring through thy nose, 604 and earrings in your ears, And a crown

of comeliness on thy head.

13 I adorned thee with gold and silver, and clothed thee with fine linen, And silk

and broidered work you did eat fine flour, and honey, and oil; And you was beautiful

exceedingly, And you did proceed prosperously to thy kingdom.

14 Then thy fame went forth among the nations for beauty, Because you was

perfect in the beauty Which I caused unto thee, says the Lord Jehovah.

15 But you did trust in thy beauty, and commit fornication through thy renown,

And did pour out thy fornications to every passer by;

16 His it was. --- Then you has taken of thy garments, And made thee high places

sprinkled with spots, And has committed fornication upon them: They do not come,

and it shall not be. 605

17 You has also taken vessels of thy beauty of my gold And of my silver which I

had given thee; And you has made for thyself images of men, And has committed

fornication with them.

18 Then you has taken of thy variegated garments, And has clothed them: and

my oil and mine incense Has you set before them.

19 My bread also which, I gave thee, fine flour and oil, And honey with which I

fed thee, You has set it before them for a sweet savor; And so it has happened, says

the Lord Jehovah.

20 Then you has taken thy sons and thy daughters which you has borne to me,

And has slain them to be devoured: Are then thy fornications a small thing?

21 Then you has slain my sons, and caused them to be thrown to idols. 606

22 And in all your abominations and thy lewdness You has not remembered the

days of thy youth, When you was naked and bare, and defiled in thy bloods.

23 So after all thy wickedness it has happened to thee, Wo! wo! unto thee, says

the Lord Jehovah.

24 Then you has built a high place for thyself, And has made thee a raised spot

in every street.

25 At the head of every way you has built thy high place; Then you has made thy

beauty abominable, And has spread thy feet to every passer by, And has multiplied

thy lewdness'.

26 You has also committed adultery with the Egyptians Thy neighbors, great of

flesh: and over and over again Has committed lewdness to irritate me.

27 Then lo! I stretched out my hand over thee, And I diminished thy portion, and

delivered thee up To the lust of the daughters of the Philistines, who hated thee, And

were ashamed of your abandoned ways.

28 Then you has committed adultery with the sons of Ashur, Since you was not

satisfied, you has been lewd with them; Yet even then you was not, satisfied.

29 Then you has increased thy lewdnesses In the land of Canaan unto Chaldea;

604See vol. 2, p. 105, note. 605The meaning of this clause is doubtful. See Calvin's Commentary,vol. 2, p. 113. Newcome very judiciously translates, "whither you shouldst not have come, neither should it have been done."

606See vol. 2, p. 121, note.

JOHN CALVIN

And even this did not satiate thee.

30 How soft is your heart, says the Lord Jehovah, Since you doest all the work of

a bold abandoned woman!

31 Since you has raised your high place at the head of every way, And has made

thy lofty place in every celebrated spot; And has not been like a harlot in scorning

hire. 607

32 An adulterous woman receiving strangers instead of her husband!

33 To all harlots men give a reward; But you has given thy gifts to all thy lovers,

And you has hired them to come to thee from all sides

34 For thy fornications --- for in thy lewdness You have inverted the custom of

other women; Since there is no fornication like thine: Because you has given instead

of receiving a gift, Then you has acted contrary to others.

35 Wherefore, O harlot, hear Jehovah's word!

36 Thus says the Lord Jehovah, Because thy shamelessness is poured out, And

thy baseness detected in thy lewdness towards thy lovers, And towards all the idols

of your abominations, And in the bloods of thy children whom you has given to them;

37 Wherefore lo! I will assemble all thy lovers Whom you has attracted, and all

whom you has loved and hated; I will assemble them from all around thee, And I will

lay bare thy nakedness before them, And they shall behold all thy turpitude.

38 Then will I judge thee with the judgment of adulteresses, And of those who

pour out blood; and I will give thee The blood of fury and of jealousy.

39 And I will give thee into their hand, And they shall pull down thy high place,

And destroy thy raised places, and shall spoil thee of thy robes; They shall also take

the vessels of thy glory, And send thee away, naked and bare.

40 Then they shall stir up a crowd against thee, And stone thee with stones, and

thrust at thee with swords.

41 Then they shall burn thy houses with fire, And shall execute judgments against

thee in the eyes of many women: Then will I cause thee to cease from fornication,

Neither shall you offer a gift any more.

42 And I will cause my fury towards thee to rest, And my jealousy shall depart

from thee, And I will rest and be no longer angry.

43 Because you has not remembered the days of thy youth, But has provoked me

in all those things; I will even recompense thy way upon your head, Says the Lord

Jehovah; since you has taken no thought For all your abominations. 608

44 Lo! every user of proverbs shall use this proverb against thee, Saying, As the

mother is, so is the daughter.

45 You art the daughter of thy mother, who has east away her husband and her

sons; And the sister of thy sisters, who loathe their husbands and children; Your

mother was a Hittite, and your father an Amorite:

46 And your elder sister is Samaria, and her daughters those who dwell at thy

left hand; And thy younger sister, who dwells at thy right hand, is Sodom and her

daughters.

607Calvin in his comment explains the sense in which "scorning" is used, vol. 2, p. 135; but Newcome justly supposes the original word to be the Chaldee for "to gather."

608See vol. 2, p. 148, note.

EZEKIEL

47 Yet you has not walked in their ways, And you has not done according to their

abominations, As if it had been a very small firing, And you has been more corrupt

than they in all thy ways.

48 As I live, says the Lord Jehovah, If Sodom thy sister and her daughters have

done As you and thy daughters have done.

49 Lo! this was the iniquity of Sodom thy sister, Pride, fullness of bread, and

security of ease Belonged to her and her daughters and she did not lay hold Of the

hand of the poor and needy; but she was haughty,

50 And did abomination before me, Hence I took them away as it pleased me. 609

51 And Samaria has not committed half of thy sins; But you has multiplied your

abominations beyond them, And has justified thy sisters in all the abominations

which you has done.

52 Bear you, then, thy disgrace by which you has pleaded for thy sister, By thy

crimes which you has committed beyond them; They are justified more than you be

you then ashamed, And bear thy disgrace, since you has justified thy sisters.

53 Yet will I turn the captivity, yea, the captivity of Sodom and her daughters,

And the captivity of Samaria and her daughters, And the captivity of thy captivities

in the midst of them,

54 That you mayest bear thy reproach, and mayest be ashamed Of all that you

has done in consoling them.

55 And thy sisters Sodom and her daughters shall return to their former state,

And Samaria and her daughters shall return to theirs, And you and thy daughters

shall return to yours.

56 Then thy sister Sodom was not mentioned by thee, In the day of thy pride,

before thy wickedness was detected;

57 As in the time of thy reproach from the daughters of Syria, And from all around

of the daughters of the Philistines, Who despised thee round about.

58 As for thy depraved thoughts and abominations, You has borne them, says

Jehovah.

59 For thus saith the Lord Jehovah, I will also do to thee as you has done, Who

has despised the oath and broken the covenant.

60 Yet I will remember my covenant with thee In the days of thy youth, and I will

establish a perpetual covenant with thee.

61 Then you shall remember thy ways and be ashamed, When you shall receive

thy sisters, both elder and younger than thyself; And I will give them unto thee for

daughters, But not by thy covenant.

62 For I will establish my covenant with thee, And you shall know that I am Jeho-

vah.

63 That you mayest remember and be ashamed, And not open thy mouth any

more because of thy disgrace, When I am propitious to thee for all thy deeds, Says

the Lord Jehovah.

609See vol. 2, p. 156, note.

Translation: Ezekiel 17

CHAPTER 17

1 Then the word of Jehovah came to me, saying,

2 Son of man, put forth an enigma and utter a proverb to the house of Israel;

3 And say, Thus says the Lord Jehovah, A mighty eagle, with great wings, long

feathers, and full of plumage, Of various colors, came to Mount Lebanon, And took

the highest branch of a cedar;

4 He cropped off the top of its young twigs, And carried it into the land of the

merchant; He planted it in a city of merchants.

5 He took also of the seed of the land, And put it in a fruitful field; He planted it

near many waters, like a willow. 610

6 Then it grew and became a luxuriant vine, low of stature, So that its branches

turned towards the eagle, And its roots were under him; and it became a vine, And

brought forth branches, and sent out boughs.

7 There was also another large eagle, 611 of great wings and of copious plumage,

And lo! this vine bent its roots towards him, And sent forth its branches towards him,

That he might water it from the beds of his plantation.

8 In a good soil near many streams was it planted, That it should produce leaves

and bring forth fruit, So as to be a magnificent vine.

9 Say you, Thus says the, Lord Jehovah, Shall it prosper? Shall not one pluck up

its roots and cut down its fruits, And dry up all its branches, that it may wither? Then

it shall not be for a great arm or much people To take it 612 away from its roots.

10 Yet, behold, when planed, shall it prosper? Shall it not completely wither when

the east wind has touched it.? Upon the beds of its plantation shall it wither.

610Newcome adopts the rendering of the Septuagint and Cocceius, "with much care," curatio, observatio, but quotes Dathe and Golius, page 1362, for the Arabic, in the same sense as Calvin, "a willow."

611See vol. 2, p. 192, note. 612See vol. 2, p. 193, note.

EZEKIEL

11 Then the word of Jehovah came to me, saying,

12 Say, I pray thee, to the rebellious house, Know you not what this means? Say,

Lo! the king of Babylon is come to Jerusalem, And has taken away its king and its

elders, and carried them with him to Babylon;

13 Then he took from the royal seed, and struck an agreement with him, And

made him descend to an oath; Then he took also the mighty of the land;

14 That the kingdom should be low, and not raise itself up, And keep its agree-

ment and stand in it.

15 But he rebelled against him, by sending his ambassadors To Egypt, that horses

and much people might be given him: Shall he who doeth these things prosper and

escape? Shall he who breaks the treaty get off?

16 As I live, says the Lord Jehovah, if he shall not die In the place of the king who

made him reign, Whose oath he has despised, and whose treaty he has made vain,

In the midst of Babylon.

17 Neither with a mighty army nor a great host Shall Pharaoh meet with him in

battle, By throwing up a mound and by building a tower, to cut off many souls.

18 Through breaking the covenant he has despised his oath, And, behold, he has

stretched forth his hand, And has done all this, and shall not escape.

19 Besides, thus says the Lord Jehovah, As I live, If I do not recompense on his

own head My oath which he has despised, and my covenant which he has broken,

20 Then I will stretch my net over him, and he shall be taken in my snare; And I

will lead him to Babylon, and will plead with him there, Concerning the transgression

which he has transgressed against me.

21 And all his fugitives,. with all his forces, shall fall by the sword; And the rem-

nant shall be scattered to every wind; And you shall know that I Jehovah have spoken.

22 Thus says the Lord Jehovah, I will take from the top of the lofty cedar, And I

will tear off a tender branch from its twigs and will set it: And I will plant it on a lofty

and elevated mountain;

23 On a lofty mountain of Israel will I plant it; And it shall bring forth a bough and

bear fruit, and shall be a tall cedar; 613 Then every bird shall dwell under it; Every

winged thing shall shelter itself under the shadow of its branches.

24 Then all the trees of the field shall know that I am Jehovah, Who humble the

high tree and raise aloft the low tree; I dry up the green tree, and make the dry tree

fruitful I Jehovah have spoken and have done it.

613See vol. 2, p. 208, note.

Translation: Ezekiel 18

CHAPTER 18

1 Then the word of Jehovah came to me, saying,

2 What mean you by using this proverb 614 about the land of Israel, Saying, The

fathers have eaten sour grapes, And the children's teeth are set on edge?

3 As I live, says the Lord Jehovah, You shall not hereafter Use this proverb any