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BS  485  Teles  1847  V 720 
Calvin,  Jean,  1509-1564. 
Commentaries  .  .  . 


COMMENTARIES 


THE  PROPHET  EZEKIEL 


VOL.  I. 


THE    CALVIN   TRANSLATION   SOCIETY, 


INSTITUTED  IN  MAY  M.DCCC.XLIII. 


FOR  THE  PUBLICATION  OF  TRANSLATIONS  OF  THE  WORKS   OF 
JOHN  CALVIN. 


COMMENTARIES 


FIRST  TWENTY  CHAPTERS   OF   THE 


BOOK  OF  THE  PROPHET  EZEKIEL. 


BY  JOHS  CALVIN. 


NOW  FIRST  TRANSLATED  FROM  THE  ORIGINAL  LATIN, 
AND  COLLATED  WITH  THE  FRENCH  VERSION: 

BY  THOMAS  MYERS,  M.A. 

TTCAR  OP  SnERIPP-HUTTOM,  YORKSHIRE. 


VOLUME  FIRST. 


EDINBURGH: 

PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY 

M.DCCC.XLIX. 


[(SnttxeH  at  Stationfrs'  l^all.] 


EDINBUROir  :    PRINTED  BY  T.  CONSTABLE,  PRINTER  TO  HER  MAJESTY. 


TEANSLATOR'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  un- 
finished, because  arrested  by  the  hand  of  death,  becomes  at 
once  an  heir-loom  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  labours  he 
achieved. 

The  vigour  of  his  mind  and  the  stores  of  his  learning  are 
amply  displayed  in  his  Comment  on  Ezekiel.  And  that  the 
modern  reader  may  enter  fully  into  those  valuable  explana- 
tions 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. 


VI  TRANSLATOR  S  PREFACE. 

"  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  fenny  banks  of  the  river 
Chebar.  There  Ezekiel  pined  in  misery  among  three 
thousand  captives  of  rank,  who,  according  to  Josephus, 
graced  the  triumph  of  Nebuchadnezzar.  Either  a  priest 
or  the  son  of  a  priest,  (for  the  sense  is  doubtful,  ch.  i.  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  Cheru- 
bim 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  majes- 
tically upon  it !  Here  he  experienced  the  prophetic  in- 
spiration, 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  ofiice,  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  com- 
inar  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  com- 
mencement or  the  close  of  his  mission.  Josephus  supjioses 
him  to  have  been  but  a  youtli  when  liurried  from  the  land 


TRANSLATOR  S  PREFACE.  Vll 

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.^  The  death  of  his  wife  is  the  only 
personal  event  to  which  he  refers,  in  the  ninth  year  of  the 
Captivity,  (ch.  xxiv.  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  influ- 
ence over  his  fellow-prisoners,  as  their  elders  frequently  came 
to  inquire  concerning  God's  message  at  his  lips.  (Ch.  viii. 
xiv.  XX.  xxxiii.)  The  traditions  respecting  his  death  are  va- 
rious, 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  de- 
sirable to  ascertain  the  genuineness  and  authenticity  of  the 
Avriting  on  which  we  are  about  to  comment.  And  as  Bibli- 
cal Criticism  has  made  great  pretensions  to  advancement 
since  the  time  of  Calvin,  it  becomes  necessary  for  his  mo- 
dern Editor  to  be  in  some  degree  acquainted  with  its  pro- 
gress, to  be  prepared  to  state  some  definite  conclusions  for 
the  guidance  of  less  instructed  inquirers. 

As  to  the  GENUINENESS  OF  Ezekiel's  WRITINGS,  it  has  never 
been  seriously  called  in  question  by  the  learned,  cither  Jew 
or  Christian.  Some  self-sufiicient  Critics  have  impugned 
the  last  nine  chapters :  Their  valueless  arguments  will  be 
found,  by  those  who  wish  to  search  for  such  unsatisfactory 
materials,  in  Bosenmuller,  while  their  refutation  is  com- 
pleted 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.^  So  little  weight,  how- 
ever, is  attached  to  such  opinions,  that  even  Gesenius  allows 
a  "  oneness  of  tone  "  to  be  so  conspicuous  throughout  Eze- 
kiel's Prophecies,  as  to  forbid  the  suspicion  that  any  por- 

^  Havernick,  Commentar  iiber  Ezelkiel.     Erlangen,  1843,  p.  viii.     See 
also  Wiemr  Bibl.  RelawlJrterbucJi,  art.  Ezecliiel.     Leipsic,  1833. 
"  P.  386.  '  Introcl.,  vol.  iv. 


Vlll  TRANSLATOR  S  PREFACE. 

tions  of  tliem  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^  has  necessarily  given  rise  to  some  discussion, 
which  EicHHORN  has  set  at  rest  as  satisfactorily  as  the  data 
will  allow.^ 

The  ARRANGEMENT  OF   THE    VARIOUS    PREDICTIONS   liaS  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  1 843,  maintains  that  the 
present  arrangement  is  correct.  It  proceeds,  he  asserts,  in 
the  order  of  time,  and  connects,  as  it  ought  to  do,  the  Pro- 
phecies 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,  (ch.  i.-iii.  15.) 

2.  The  Symbolical  Representations  foretelling  the  destruc- 
tion of  Judah  and  Jerusalem,  (ch.  iv.  16-vii.) 

8.  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,  (ch.  viii.-xi.) 

4.  A  Series  of  Reproofs  and  Warnings  against  the  pre- 
vailing sins  and  prejudices  of  his  day.  (ch.  xii.-xix.) 

5.  Another  Series  of  Warnings,  one  year  later,  still  an- 
nouncing the  coming  judgments,  (ch.  xx.-xxiii.) 

6.  Predictions,  two  years  and  five  months  later,  announ- 
cing the  very  day  of  the  Siege  of  Jerusalem,  and  assuring 
the  captives  of  its  complete  overthrow,  (ch.  xxiv.) 

7.  Predictions  against  Foreign  Nations,    (ch.  xxv.-xxxii.) 

8.  After  the  Destruction  of  the  City,  The  Future  Triumph 
of  The  Kingdom  of  God  on  Earth,  (ch.  xxxiii.-xxxix.) 

1  A7itiq.  X.  5,  §  1.  '  EinUitung,  vol.  iii.  p.  166. 


TRANSLATOR  S  PREFACE.  IX 

9.  Symbolic  Representations  of  the  times  of  Messiah, 
and  the  prosperity  of  tlie  Kingdom  of  God.  (cli.  xl.-xlviii.) 

There  is  a  negative  merit  in  Calvin's  Lectures,  Avhich 
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  Michae- 
Lis  dwell  on  his  erudition  and  genius,  and  assign  him  the 
same  rank  among  the  Hebrews  which  jEschylus  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  de- 
formed ;  in  his  diction  grand,  weighty,  austere,  rough,  and 
sometimes  uncultivated ;  abounding  in  repetition,  not  for 
the  sake  of  ornament  and  gracefulness,  but  through  indig- 
nation and  violence."^ 

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  instmment  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  w^e  ought  to 
concur.  The  modern  method  of  criticising  the  style  and 
matter  of  the  Hebrew  Prophets  deserves  our  warmest  re- 
probation. 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  in- 
stance 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  in- 
^  Lowth,  Ileb.  Prael,  xxi.  279.     8vo,  2d.  ed. 


X  TRANSLATOR  S  PREFACE. 

troduced  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  princijjles  of  interpreta- 
tion, and  of  exegesis,  totally  at  variance  with  that  imj)licit 
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  candour  and  precision.  This,  at  least,  the 
casual  reader  may  perceive,  viz.,  a  striking  difference  be- 
tween the  modern  Neologian  and  the  ancient  Genevan  tone 
in  treating  these  sublime  subjects  ;  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  defence  of  Calvin,  we 
will  make  a  few  extracts  from  this  well-known  writer,  se- 
lecting him  simply  as  an  average  specimen  from  many  others 
of  even  greater  celebrity.  In  the  545th  section  of  his  intro- 
duction to  the  Old  Testament,^  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  "  inven- 
tions," and  "  a  work"  of  art,^  and  "  manifest  the  wild  shoots 
of  a  heated  imagination,"^ 

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  de- 
light 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 

1  Vol.  iii.  8vo,  Leipsic,1783.  '  §  547.  '  §  551. 


TRANSLATOR  S  PREFACE.  XI 

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  dic- 
tion, lay  concealed  a  living  power  which  energized  all  this 
glowing  machinery,  which  marshalled  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-hand  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  down- 
ward 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  philosoj^hy  or  vain 
deceit,"  when  we  find  M.  Comte,  in  his  remarkable  work 
"  Cours  de  Philosophie  Positive,"  speaking  of  a  radical  in- 
compatibility between  Theology  and  positive  Philosophy — 
treating  as  chimerical  all  attempts  to  reconcile  Modern 
Science  with  Divine  Hevelation,  and  in  reliance  on  the  irre- 
sistible tendency  of  our  present  scientific  speculations,  en- 
tertaining the  hope  of  getting  rid  of  the  "  Hypothesis  of  a 
God."  (Tome  iv.  51®.  Le9on.)  Our  wisdom  lies  in  resisting 
the  first  temptation  to  this  downward  progress.  If  we  allov/ 
EicHHORN  and  Gesenius  to  lead  us  into  discussions  about 
the  Prophet's  "  polite  genius"^  instead  of  his  divine  inspira- 

^  Einleitung  in  das  A.  T.,  vol.  iii.  p.  196,  and  Geschichie  der  Jlcb. 
Sprache  u.  Schrift,  p.  35. 


Xll  TRANSLATOR  S  PREFACE. 

tion,  and  to  attribute  his  language  to  the  temjier  and  talent 
of  the  man  instead  of  to  the  guiding  power  of  God's  Holy 
Spirit,  then  there  is  no  step  of  scepticism  and  infidelity 
which  we  may  not  ultimately  reach. 

This  warning  proceeds  from  no  blind  admirer  of  anti- 
quated 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  sceptics  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  inter- 
pretations OF  THE  VISIONS  OF  EzEKiEL  liavc  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  Bi- 
blical hermeneutics  of  their  great  forerunner  ?  Those  ques- 
tions are  worthy  of  our  attentive  replies. 

The  general  principle  of  Calvin's  Interpretation  of  The 
Visions  of  Ezekiel  is  an  immediate  ajDpeal  to  the  miracu- 
lous interposition  of  God.  He  saw  in  them  God  acting  di- 
rectly 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  pourtraying  any  ordinary  operations  of  his  grace 
in  the  souls  of  the  people ;  he  looked  upon  them  as  repre- 
senting a  miraculous  and  visible  interference  with  the  ordi- 
nary 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  pro- 
faneness  justified  any  breach  of  the  laws  of  nature,  with  the 
view  of  restoring  them  to  obedience,  and  securing  their  sal- 
vation. 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 


TKANSLATOR  S  PREFACE.  Xlll 

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  300  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  Mir- 
acles 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  birth-place  of  the  Reformation, 
has  been  also  the  seed-bed  of  spurious  Rationalism.  The 
novelty  of  any  opinion  on  Biblical  subjects  has  now  become 
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  exer- 
cised the  ingenuity  of  German  sceptics  to  an  almost  incre- 
dible extent.  The  mysticism  of  the  School  of  Schelling  has 
rivalled  the  extravagancies  of  the  theoiy  of  accommodation 
proposed  by  the  celebrated  Semler. 

Professors  of  theology  in  various  celebrated  Universities 
have  arisen,  who  have  rejected  with  contempt  whatever  por- 
tion of  the  Old  Testament  they  could  not  reconcile  with 
their  own  individual  reason,  and  who  have  rested  their  in- 
structions on  gratuitous  assertions  and  groundless  hypothe- 
ses, which  make  a  larger  demand  on  our  credulity  than  the 
Miracles  do  on  our  faith.  Eichhorn,  Bonsdorf,  Rosenmul- 
ler,  and  Wegscheider,  are  names  Avith  which  the  reader  of 
Foreign  Theology  has  become  too  familiar.  Their  theories 
have  now  given  place  to  many  a  later  development,  includ- 
ing the  speculative  Christology  of  Schleiermacher,  and  the 
fanciful  myths  of  Strauss.  Highly  as  we  value  some  of  the 
grammatical  and  philosophical  labours  of  this  School  of 
Hebraists,  we  cannot  but  deem  them  morally  incompetent 
to  be  our  guides  in  Scriptural  interpretation.     Far  from  de- 


XIV  TRANSLATOR  S  PREFACE. 

spising  the  sliowy  guesses  of  genius,  or  tlie  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  over-stated, 
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  Com- 
mentaries of  Calvin  to  become  so  thoroughly  and  consistently 
superficial,  as  all  of  them  show  themselves  to  be."  For  in- 
stance 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  labours  of  Spencer  in  his  work  Be  Le- 
gihus  Hehroeorum  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  honoured  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  Cheru- 
bim, 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  low- 
ness  of  his  views  of  symbolical  interpretation,  may  be  judged 


TRANSLATOR  S  PREFACE.  XV 

of  from  the  following  passage : — "  Deus  interim,  ut  super- 
stitioni  qiiovis  pacto  iretur  obviam,  ritus  non  paneos,  mul- 
torum  annorum  et  gentium  usu  cohonestatos,  quos  inept ias 
norat  esse  tolcrabiles  in  sacrorum  suoriim  numerum  adop- 
tavit/'  This  shallow  and  short-sighted  system  spread  rapidly 
among  those  who  boasted  themselves  to  be  disciples  of  the 
early  Reformation,  because  they  no  longer  appreciated  the 
spiritual  nature  of  tlie  Prophetic  symbols,  as  so  ably  ex- 
plained 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  anthropomor- 
phism. 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  be- 
yond the  ojjeration  of  merely  natural  causes  was  jDut  out  of 
sight  and  artfully  exjilained  away. 

At  length  Michaelis,  in  his  Mosaisches  Recht,  Mosaic 
Jurisprudence,  and  in  his  Annotations  for  the  Unlearned, 
laboured  most  assiduously  to  unsettle  the  foundations  of  the 
Biblical  Writings  as  ins2:»ired. 

The  Modern  School,  who  look  down  contemptuously  upon 
THE  credulity  OF  THE  Early  REFORMERS,  and  faiicy  them- 
selves emancipated  from  the  trammels  of  their  narrow  sys- 
tems, boasts  in  its  skill  of  detecting  truth  by  means  of  in- 
ternal evidence.  This  is  a  weapon  of  two-edged  power  ; 
and  if  used  in  the  spirit  of  an  earnest  and  sober  criticism, 
may  be  used  successfidly  in  support  of  the  integrity  of  the 
Ancient  Scriptures.  Let  the  reader,  in  turning  over  these 
Lectures  on  Ezekiel,  endeavour  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   Exegfesis.     Let  him  afterwards  consult  with  dili- 


XVI  TRANSLATORS  PREFACE. 

gence  and  apply  with  discretion  the  principles  of  Hengsten- 
berg'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  candour,  and  honesty, 
and  accomplished  philology,  stand  out  in  strong  contrast 
with  the  arrogance  of  the  Rationalists,  and  rebukes  by  its 
enlightened  orthodoxy  the  reckless  scepticism  of  their 
system. 

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  Purim  is  the  Magophonia  of 
Darius  ;  the  xxxi.  Ezekiel  an  elegy  on  the  death  of  Cyrus 
killed  by  the  Massagetre  ;  and  the  xiv.  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  Proi^hets,  and  to  call  Daniel,  and 
who  is,  I  think,  the  finest  ode  writer  in  the  world.  Nay, 
Daniel  is  to  claim  of  Ezekiel  xxv.  to  xxxii.,  and  xxxv.  to 
xxxix.  ;  of  Jeremiah  xlvi.  to  li. ;  and  of  Isaiah  xiii.  to 
xxiii.  and  xi.  to  xiii.  ;  but  of  this  last  allotment  I  am  doubt- 
ful." Here  we  have  a  fair  specimen  of  the  manner  in  which 
every  unsound  opinion  maybe  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  ob- 
ject to  prove  that  Jesus  Christ  wrote  it :  pai'tly  from  the 
Internal  Evidence  of  passages  descriptive  of  him,  partly 
from  the  External  Evidence  of  the  extreme  veneration  in 


TRANSLATOR  S  PREFACE.  XVU 

which  the  Book  was  held  by  the  Apostolic  characters." 
Tliese  verily  are  the  men  of  our  day — tlie  enlightened 
teachei's  of  a  liberal  Theology — the  despiscrs  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  dis- 
covered a  Greek  Translation  of  the  lost  Books  of  Sanclm- 
niatho  in  a  Portuguese  monastery.^  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  sceptic. 

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  re- 
futation 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  desirable  to  take  a  slight  review  of  the  growth  and  j)ro- 
gress  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  do- 
ing so,  concisely  and  accurately,  we  are  indebted  to  a  small 
treatise  of  Dr.  Tholuck's,  Vermisclite  Schriften  grossten- 
theils  Ai^ologetischen  Inhalts.  (Miscellaneous  writings  for 
the  most  part  Apologetical  in  their  import.) 

'  See  Foreign  Quarterly  Review,  vol.  xix.  p.  184,  and  vol.  xx.  p.  97. 
VOL.  I.  B 


XVIU  TRANSLATOR  S  PREFACE. 

After  tlie  more  stirring-  times  of  the  Reformation  had 
subsided  into  a  peaceful  calm,  botli  the  Lutheranism  of 
Germany,  and  the  Calvinism  of  Switzerland  and  France, 
wore  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  rivalled  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  I.,  returned  again  with  renewed  spirit 
to  his  labours,  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  phj^sicians, 
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  table-making  !  and  the  whole  dictated  in  the  most  long- 
winded  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  Avhicn, 
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  divma,  which  people,  for  brevity's 
sake,  and  also  to  have  the  advantage  of  a  biblical,  though 
somewhat  obscure  mode  of  speech,  have  called  the  Testi- 
mony of  the  Holy  Spirit  in  the  mind  of  the  reader."    Hence, 


TRANSLATOR  S  PREFACE.  XIX 

with  regard  to  The  Pentateucli,  he  adopts  the  fragmentary 
hj'pothesis  of  Simon  and  Vitringa,  —  dismisses  from  the 
Canon  some  of  the  Historical  Boohs,  and  throws  doubts 
upon  others,  which  are  equally  destructive  in  their  tendency. 
Having  set  up  liis  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  modes  of  speaking  adapted  to  the  times,  but  not  per- 
manent for  all  time.  His  principles,  then,  robbed  the  Scrip- 
tures 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  un- 
happy 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  Scot- 
land, they  would  have  died  an  easy  and  a  hasty  death.  The 
spark  would  never  have  been  raised  to  a  flame,  because  the 
touchwood  was  liapj)ily  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  Hengsten- 
BERG,  are  permitted  to  witness  the  turn  of  the  tide  in  favour 
of  the  long  despised  Evangelism  which  so  thoroughly  per- 
vades these  Lectures  or  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  Theo- 
pneustia  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 


XX  TRANSLATOR  S  PREFACE. 

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  OeoirvevaTia, 
or  inspiration  ?  Does  it  extend  to  every  word  that  is  uttered 
by  the  Prophet,  or  simply  to  the  material  and  spirit  of  his  mes- 
sage? Calvin,  and  The  Early  Reformers,  from  the  very  ne- 
cessity of  their  position,  contended  for  the  Verbal  Inspiration 
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  hy- 
pothesis," 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,  wuth  the  strictness  of  Calvin's  literal  views.  M. 
TwESTEN  in  Germany,  and  M.  Turretin,  J.  F.  Stopper,  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  aiDpropriate,  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  imjjortant  points. 

M.  TwESTEN,  in  his  Vorlesung  uher  die  Dogmatik,  extends 
the  idea  of  Insj)iration  to  all  parts  of  the  Bible,  but  not  in 
an  equal  degree  to  every  jjortion.^  This  inequality  of  In- 
spiration 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  dis- 
crimination, though  not  altogether  free  from  the  speculative 
tendencies  of  the  German  mind. 

*  Nicht  gleichmassig. 


TRANSLATOR  S  PREFACE.  XXI 

M.  TuRRETiN,  a  well  known  divine  of  that  land  wliieh  was 
formerly  adorned  with  the  graces  and  piety  of  the  master- 
spirits of  the  Swiss  Reformation,  in  his  Institutio  Theologice 
Elementicce,  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  Scrijsture ; 
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  moi'e  or 
less  moment :  so  that  the  Gospels  and  The  Pauline  Epistles 
glow  with  far  richer  splendour  than  the  Book  of  Ruth  or 
Esther."^ 

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  Revelation  :  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  point- 
ing out  the  various  stejos  of  Revelation,  in  the  bestowmcnts 
of  grace  and  in  the  ministrations  of  the  Church,  all  of  which 
require  to  be  known,  for  the  fuller  explanation  of  Divine 
Truth."2 

In  the  Christian  Theology  of  M.  B.  Pictet  we  find  the 
following  passage  : — "  II  n'est  pas  necessaire  de  supposer  que 
I'Esprit  de  Dieu  a  toujours  dicte  aux  prophMes  et  aux  apo- 
tres  tons  les  mots  dont  ils  se  sont  servis,  et  qu'il  leur  a  appris 
tout  ce  qu'ils  ecrivoient.     II  suffit  qu'ils  n'ont  rien  ecrit,  que 

'  Loc.  ii.  qusest.  4. 

*  Institut.  Theol.  Polem.,  vol.  ii.  p.  859,  and  vol.  iii.  p.  269. 


XXU  TRANSLATOR  S  PREFACE. 

par  la  direction  immediate  de  I'Esprit  de  Dien  en  sorte  que 
cet  Esprit  n'a  jamais  permis,  qn'ils  aient  erre  dans  ce  qu'ils 
ont  ecrit.  Agobard,  auteur  du  ix.  siecle,  dans  sa  reponse  a 
Fredigise,  dit,  que  c'est  une  absurdite  de  croire  que  le  Sainct 

Es2:)rit  ait  inspire  les  termes  et  les  mots Cependant 

c'etoit  I'Esprit  qui  les  emj^echoit  de  tomber  dans  aucune 
erreur,  non  pas  menie  dans  les  moindres  clioses."^ 

The  Theopneustia  of  M.  Gaussen  is  so  well  known,  through 
the  English  Translation,^  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  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  authorise  them  :  the  Church  during  the  first  eight 
centuries  of  tlie  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  suc- 
cessors 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  dur- 
ing 1836.  Ho  will  tliere  find  the  difficult  questions  connected 
with  the  subject  ably,  judiciously,  and  satisfactorily  dis- 
cussed. 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  in- 
vestigate 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 
1  Vol.  i.  1.  i.  c.  xvi.  2  S.  Bagster,  1841.  «  Pp.  27-29. 


TRANSLATOR  S  PREFACE.  XXlll 

well-versed  in  the  contents  of  tlic  Targums  and  tlie  follies 
of  the  Gemana.  Pococke  cand  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 
ujDon  modes  of  expression,  grammatical  usages,  and  peculiar 
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  perseverance  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  depredators  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  of  Zohar,"  and  the  extravagant  conceits  of  the  "  Ne- 
ZACii  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  pro- 
gress of  Siicred  Criticism,  they  tell  us,  in  the  three  centuries 
which  have  elapsed  since  the  Reformation,  calls  upon  us  to 
reject  the  errors  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 
tlie  unauthorised  comments  of  foolish  and  infatuated  Jews. 
These  perverters  of  the  sense  of  Holy  Scripture  were  utterly 
ignorant  of  its  Spirit.  They  are  the  very  blindest  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  uj^held  as  the 
very  authorities  on  which  we  are  to  receive  philosophical 
novelties,  and  to  throw  away  the  joys,  and  consolations,  and 
blessings  of  the  inspiration  of  LIcbrew  Prophecy.^     Again 

^  For  an  account  of  "  the  Book  of  Zoiiar"  and  the  "  Nezacii  Israel," 
see  Wolf's  Bibliotheca  Ileb.,  vols.  iii.  and  iv,,  alsovo),  i.  p.  420.     Consult 


XXIV  TRANSLATOR  S  PREFACE. 

and  again  must  we  repeat  the  protest,  and  maintain  the 
eternal  principles  of  childlike  faith,  and  holy  zeal,  and  per- 
severing godliness  which  adorned  and  consecrated  the  valu- 
able labours  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  j^rotest  against  the  dreamy  specu- 
lations, the  unsound  j^rinciples,  the  shallow  reasoning,  the 
ostentatious  and  jDerverted  scholarship,  and  the  irreverent 
levity  with  which  the  Neologians  have  violated  every  law  of 
literary  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  imj^rovements  in  Hebrew  philology.  Let  but 
a  spirit  of  discij)lined  humility  prevail,  and  then  our  later 
Churches  may  hope  to  rival  the  elder  ones  in  the  wisdom 
Avhich  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  cast  the  living  seed  into  the 
stream  of  time,  in  the  fullest  confidence  that  a  fruitful  har- 
vest 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  sceptical  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  witli  writings  on  the  Old  Testament 
flippant  and  irreverent,  oscillating  for  ever  between  fact  and 
falsehood. 

also  Burckers  Historia  Critic,  riiil.,  and  the  Prolegom.  to  Bertholdt's 
Christol.  Judfje.  Various  quotations  are  p;iven  by  Dr.  M-Caid  in  "  The 
Old  Paths,"  and  the  subject  is  treated  pointedly  and  intelligibly  by  Pro- 
fessor Lee  of  Cambridge  in  his  University  Sermons,  1830. 


TRANSLATOR  S  PREFACE.  XXV 

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,  hoAvever,  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  excep- 
tion may  faii'ly  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  exer- 
cises his  strength,  he  seems  to  move  by  his  own  inherent 
power,  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  i^roves  any  "  inseparable  connection" 
between  angelic  and  creative  motion,  he  draws  this  conclu- 
sion from  the  mysterious  emblems  of  the  Cherubim  :  "  Let 
us  imderstand,  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  vigour  depends  on  this  secret  inspiration." 

One  is  surprised  that  the  acute  and  well-trained  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 


XXVI  TRANSLATOR  S  PREFACE. 

liave  thrown  a  flood  of  liglit  on  pliysical  and  psychological 
science.  Let  tlie  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  j^rogress  of  human  knowledge,  he  will  value  the 
former  as  defending  and  upholding  "  the  truth  of  God." 

It  becomes  necessary  also  to  caution  the  reader  tliat  he 
will  find  these  Lectures  at  times  liable  to  the  charge  of  over- 
explanation.  The  Lecturer  searches  with  microscopic  scru- 
tiny 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  wdio  have  per- 
used the  valuable  treatise  of  Gottlob  Ch.  Storr  on  Para- 
bolic Illustration,  interspersed  as  it  is  with  valuable  re- 
ferences to  Luther  and  Chrysostom,  Ernesti  and  Lessing, 
CoccEius  and  Pfaff,  Wemyss  and  Beckhaus. 

It  must  not  be  considered  that  Calvin  is  depreciated,  be- 
cause 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  moi'al  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  soul-satisfying  truth — but  to  have 
been  a  burning  and  shining  light  in  Christ's  Holy  Church 
in  the  days  of  its  struggles  and  j^crsecution,  this  may  af- 
ford us  an  apology  for  introducing  here  a  short  account  of  his 
Christian  life,  and  his  aAvful  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  foy 


TRANSLATOR  S  PllEPACE.  XXVll 

their  devotion  to  God's  saving  truth.  The  eklest  became  a 
Cardinal,  and  Gaspard  consequently  took  possession  of  the 
paternal  estate  as  Seigneur  of  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  excel- 
lent wife,  Charlotte  de  la  Val,  study  together  the  Word 
of  God,  and  grow  graduall}^  stronger  in  the  faith  and  hopes 
of  the  Gospel.  Being  fully  aware  of  the  sufferings  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  Writ- 
ings 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  j^air  are  joined  by  his  brothers — 
Odet,  the  Cardinal,  and  Francis,  the  Colonel — and  thence- 
forth 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  fol- 
lowing dedication,  the  Queen  Mother  of  France  had  sent 
for  CoLiGNY  to  give  his  advice  respecting  the  proper  remedies 
for  the  discontent  of  the  people.  He  boldly  assigned  Perse- 
cution for  Religion  as  its  cause,  and  advised  the  passing  of 
an  Edict  of  Toleration,  in  opposition  to  the  arbitrary  injus- 
tice of  the  House  of  Guise.  He  next  stands  by  the  Prince 
OF  Conde,  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  Pro- 
testants, according  to  Beza,  are  "  stabbed,  stoned,  beheaded, 
strangled,  burned,  buried  alive,  starved,  drowned,  suffocated.'"' 
Fearful  wars  and  dreadful  massacres  arise,  and  after  the  as- 
sassination 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. 


XXVlll  TRANSLATOR  S  PREFACE. 

The  remainder  of  his  history  is  most  melancholy.  The 
Duke  of  Alva,  a  most  inveterate  persecutor  of  the  Reformers, 
now  gained  an  ascendency  over  the  mind  of  the  Queen 
and  her  Council.  Civil  Wiir  again  rages  between  the  Ro- 
mish and  the  Protestant  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  fin- 
gers of  his  right  hand  are  cut  ofi",  he  soon  falls  a  victim  to 
the  vengeance  of  his  foes.  The  fatal  St.  Bartholomew  Mas- 
sacre is  planned,  and  the  Duke  of  Guise  declares  it  to  be 
the  king's  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,  dishonoured 
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  Co- 
ligny should  be  dragged  through  the  streets,  and  then  hung 
up  on  Montfaucon,  to  the  execration  of  the  people ;  that  his 
Castle  at  Chatillon  should  be  levelled  to  the  ground,  and  all 
his  estate  laid  waste ;  that  his  children  should  be  unable  to 
hold  property ;  and  that  for  all  futvire  time  this  infamous 
transaction  should  be  annually  handed  down  to  posterity  by 
Public  Prayers  and  Processions  throughout  the  capital  of 
France.^ 


1  See  Lansdowne  MSS.  in  Brit.  Museum.  William  Cecil,  grandson  of 
Lord  Burghley,  was  present  at  one  anniversary.  The  Duke  of  Sully  was 
an  eye-witness.  His  Remains,  Book  i.,  contain  much  information  respect- 
ing Coligny  and  his  cotemporaries.     Sec.  Edit.,  Lond.  1756  ;  pp.  25-29. 


TRANSLATOR  S  PREFACE.  XXIX 

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 
oifer  public  thanksgiving  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.^ 

On  one  occasion,  Beza,  the  writer  of  this  address  to  Co- 
IIGNT  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  doc- 
trines. 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  accomplish- 
ment of  his  long  wished  for  desire — the  recognition  of  a 
Legate  in  France — leaves  all  to  his  faithful  Cardinal  of  Lor- 
raine. Safe-conduct  was  given  to  many  leading  Reformers, 
among  whom  were  Theodore  Beza  and  Peter  Martyr. 
Beza  asked  pennission  to  open  the  Conference  by  prayer, 
and  obtained  it ;  and  such  a  prayer  the  majority  of  the  de- 
baters had  never  heard  before.  He  then  spoke  boldly,  ably, 
and  like  a  thorough  Christian.  The  Cardinal  rej^lied,  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 

^  See  ViUeroy^s  Memoirs  of  State,  vol.  ii.  pp.  65  and  GQ.  Also  Mat- 
thieu  Hist.  France,  vol.  i.  bk.  vi.  De  Thou,  bk.  lii.  and  liii.  And  Sully's 
Memoirs,  bk.  i.  p.  31. 


XXX  TRANSLATORS  PREFACE. 

Notables  was  assembled  at  St.  Germains.  An  Edict  of  To- 
leration was  passed,  which  it  was  hoped  would  prove  the 
Magna  Charta  of  the  spiritual  liberties  of  France.  But  Pro- 
vidence ordered  it  otherwise,  and  mysteriously  allowed  the 
sacred  bands  of  Calvin,  Beza,  and  Martyr,  to  be  laid  low 
by  the  axe  and  the  sword,  and  the  progress  of  the  Refor- 
mation 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  has  been  taken  with 
the  text)  the  Translation  being  uniformly  as  close  and  literal 
as  the  English  idiom  will  admit.  The  Translator  has  care- 
fully avoided  all  expression  of  private  opinion  on  doctrinal 
and  speculative  points  ;  he  has  not  softened  oif  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  ex- 
positions 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.  He  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  Chap.  X.,)  he  has-  pointed  out  the  Authors 
from  whose  Works  much  valuable  information  may  be 
obtained. 

The  Translator  may  venture  here  to  expi^ess  his  opinion, 
once  for  all,  that  Calvin's  Hebrew  philology  is  not  always 
correct :  his  critical  exposition  of  the  meaning  and  deriva- 
tion of  Hebrew  words  should  seldom  be  received  as  the  best 
possible.  The  labours  of  Gesenius  and  Rosenmuller  have 
thrown  great  light  upon  this  department  of  Sacred  scliolar- 
ship,  and  the  results  of  such  modern  labours  will  be  found 


TRANSLATOR  S  PREFACE.  XXXI 

aWj  condensed  and  adapted  to  the  wants  of  the  ordinary 
reader,  in  tlie  Notes  to  Bishop  Newcome's  "Literal  Trans- 
lation of  the  Prophets,"  rendered  very  accessible  in  Tegg's 
Edition  of  1836.  This  work  is  very  valuable  for  concise- 
ness, accuracy,  and  the  intelligible  application  of  real 
learning. 


Instead  of  distracting  the  attention  by  a  variety  of  inco- 
herent foot  notes,  it  is  intended  to  close  the  Second  Volume 
of  this  Translation  with  the  following  Addenda,  as  a  con- 
tribution towards  a  complete  Ajyparatus  Criticus  : — 

I.  A  copious  Index  of  Words,  Phrases,  and  Things, 
occurring  in  these  Lectures,  on  the  basis  of  the 
original  Latin  Index  Conipletissimus. 

II.  An  Index  of  the  Places  of  Scripture  illustrated  in 
these  Lectures. 

III.  A  List  of  the  Sacred  and  Profane  Authors  quoted 

by  Calvin,  with  references. 

IV.  A  complete  Synopsis  of  the  Contents  of  the  whole 
""— -  of  Ezekiel's  Prophecies. 

V.  A  connected  Translation  of  Calvin's  Version  of 
THE  FIRST  Twenty  Chapters,  with  a  New  Trans- 
lation of  the  remaining  Chapters. 

VI.  A  List  of  the  chief  Interpreters,    ancient  and 

MODERN. 

VII.  A  Notice  of  the  ancient  Versions  and  Codexes 
which  contain  Ezekiel's  Prophecies. 

VIII.  A  few  Dissertations  on  important  subjects  illustrat- 
ing these  Lectures,  with  references  to  various 
modern  Treatises,  philological,  exegetical,  and 
hermeneutical. 


XXXU  TRANSLATOR  S  PREFACE. 

There  is  prefixed  to  tlie  present  Volume  a  faithful  and 
spirited  yac-swu7e  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  en- 
graved Portraits  of  John  Wickliife,  Philip  Melancthon,  John 
Bugenhagen,  John  Knox,  and  Jerome  Savonarola. 

It  may  bo  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  Flemish 
engraver,  born  at  Gliendt  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,  &c.  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 
\\\  facsimile  follow  this  Introductory  Notice. 


T.  M. 


Sheriff-Hutton  Vicarage, 
March  1849. 


I  O  A  N  N  I  S 

C    A    L    V    I    N    I 

PR^^LECTIONES 

IN 

EZECHIELIS  PEOPHETAE 

VIGINTT    CAPITA    PEIORA, 

loannis  Budfei  &  Caroli  lonuilaeo  labore 
&  induftria  excerptte. 

Additifiint  Indices  duo  copiq/ijjimi,  prior  verhorum  ac 
Jententiarum,  poflerior  locorum  qui  citantur. 


GENE  V  JE, 

Apud  lohannem  Vignon,  Petrum  & 

lacobum  Chouet. 


M.    DC.    X  VII. 


Lecons    ou    Commentaires     & 

EXPOSITIONS      DE      M.      lEAN 

Caluin,  fur  les  viugt  premiers  Chapitres  des  Reuelations  du  Proplietc 
Ezechiel :  qui  font  les  dernieres  Le9ons  qu'il  a  faitcs  auant  fa  mort. 

he  tout  fidelement  y^eciieilli  2^rem{erevient  en  hatin,  par  lean  Bude  <& 

Charles  de  lomuller :  &  depuis  ti'aduit  nouuellement  en  Yrawpis. 

Auec  la  Preface  de  Theodore  de  Beze  a  Monfeigneur  TAmiral  de  France. 

II  y  a  aujji  deux  Tables,  I'vne  des  mots  ^-  fentences  les  plus  notables  contenues  en  ce  li- 
ure:  I  autre  des  pajjages  alleguez  ^  expofez  tant  du  vieil  que  du  nouueau  Teftament. 


A    GENEVE, 

De  rimpriiiierie  de  Francois  Perrin. 

M.  D.  LXV. 


^^oPLRTy  Of 


THSOLiO 
DEDICATIOK 


TO  THE  MOST  NOBLE  SIRE, 

IliLUSTRIOUS  FOR  riErY,^  AND  OTHER  CHRISTIAN  VIRTUES, 

D.  CASPAR  DE  COLIGNY, 


GRAND  ADHIIRAI^  OF  KHANCE. 


THEODORE  BEZA,  MINISTER  OF  THE  CHURCH  OF  GENEVA, 

WISHES  HEALTH  AND  PEACE  FROM  THE  LORD. 

Although  I  am  sure,  most  Noble  Sire,  tliat  you  are  accus- 
tomed to  profit  mucli  by  the  other  writings  of  that  great 
and  truly  excellent  servant  of  God,  John  Calvin,  and  that 
you  will  also  fully  enjoy  this  last  swan-like  song  of  his,  yet 
I  do  not  doubt  that  the  same  feelings  will  affect  you  when 
reading,  as  they  do  me  Avhile  writing,  namely,  that  at  the 
name  of  such  a  man,  that  recent  grief,  which  we  felt  so  se^ 
verely  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  wo  can  now  use  that 
expression — "  What  region  of  the  World  is  not  full  of  our 
suiferings?" 

But  many  have  not  sufficiently  taken  notice,^  with  what 
defenders  our  Religion  has  been  protected.     The  Lord  has 

'  The  French  has  "  mirror  and  example  of  piety." 

^  The  French  reads — "  But  the  evil  is.  that  few  have  observed  who  those 
have  been  who  have  taken  up  the  defence  of  rehgion." 


XXXVIU  BEZA  S  DEDICATION  TO 

raised  you  up  like  Gideons  and  Samsons,  not  only  in  Ger- 
many, but  in  England  and  Scotland  ;  and  also  lately,  under 
the  auspices  of  the  most  illustrious  Prince  of  Condf,  in  our 
France,  who,  when  your  own  life  was  in  danger,  through  a 
variety  of  perils,  turned  away  the  swords  of  certain  oppo- 
nents 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  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  w^e  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  endeavours  to  infect  the  doctrine,  and  to 
conaii^t  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  ap- 
pointed— Pastors,  Teachers,  and  Presbyters  of  his  Church, 
for  this  very  pui-jDOse,  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  labours  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  junc- 
ture, 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  Parrel,  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 


THE  ADMIRAL  COLIGNY.  XXXIX 

tills  last  slauglitcr ;  next  to  liim  fell  Peter  the  Martyr, 
when  he  had  returned  to  his  charge  at  Ziu'ich,  after  the  As- 
sembly at  Poissy,  After  him  followed  Wolfgang  Musgulus, 
and  then  Andrew  IIyperius,  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 !  Avhat  great  men,  and  how  dearly  be- 
loved ! 

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  eye-wit- 
nesses of  his  labours.  For  what  did  that  man  not  achieve  ? 
Who  was  to  be  compared  with  him  in  Meetings,  in  Lectur- 
ing, and  in  Writings.  Who  was  shorter  in  teaching,  and  yet 
more  solid — more  happy  in  solving  difficulties,  more  vehe- 
ment 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  Lord  ?)  and,  on 
the  other  hand,  that  stupid  and  foolish  men,  to  whom  igno- 
rance 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. 

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 
Ave  owe  thanks  for  Calvin  in  a  peculiar  sense,  has  no  judg- 


xl  beza's  dedication  to 

ment  !  But  to  what  purpose  are  tliese  remarks  ?  There  is 
this  sweetness  in  these  celestial  goods,  that  by  their  recol- 
lection 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  in- 
credible 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  examj)les  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  un- 
derstanding 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  Commentaries  ;  although  his  Discourses  on  Job,  Samuel, 
and  the  First  Book  of  Kings,  will  partly  supply  this  want  to 
the  French,  as  they  Avcre  received  from  his  mouth.  For 
this  great  man  obtained  from  the  Lord  this  gift  also,  that 
he  spoke  not  much  otherwise  than  he  wrote.  Of  the  Pro- 
phets, he  illustrated  Isaiah  with  complete  Commentaries : 
his  Lectures  on  the  remaining  Prophets  are  extant,  edited 
with  the  greatest  diligence  and  fidelity  by  two  of  liis  dis- 
ciples, endued  with  learning  and  piety,  John  Bude,  son  of 
the  great  Bude,  and  Charles  de  Jonviller.  But  liis  pre- 
mature 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  Avill  ever  arise  to  complete  this 
picture  commenced  by  such  an  Apellcs ! 

We  think  that  we  have  little  reason  to  render  an  account 


THE  ADMIRAL  COLIQNY.  xU 

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  eye-witness  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  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  Avere  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  dili- 
gence, to  do  what  you  are  already  doing,  and  have  most 
successfully  begun — not  only  to  read,  hear,  and  meditate 
upon  these  sacred  things  contiiiually,  and  to  use  them 
really  ;  but  also,  that  you  apply  yourself  to  defend  and  pre- 
serve 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  arc 
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  ex- 
perienced 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  in- 


xlii  beza's  dedication  to 

vincible  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  adver- 
saries. 

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  Proj^hets  have  their 
enigmas,  j^et  to  those  who  carefully  compare  all  things 
among  themselves,  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  patli  in  the  midst  of  impassable  and  inacces- 
sible 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  concerning  the  greatest  Mon- 
archies, far  surpassing  any  of  those  days  ;  about  the  state  of 
the  greatest  Kings  and  Princes  ;  about  the  great  God  of 
Hosts  sitting  in  judgment  on  the  preservation  and  destruc- 
tion 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  ser- 
vants, that  they  are  utterly  careless  of  that  ;  and  dare  to 
accuse  of  ambition  the  faithful  servants  of  God,  while  dis- 
charging 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  con- 


THE  ADMIRAL  COLIGNY.  xliii 

suiting  its  Prophets.  And  while  I  say  this,  I  would  not 
place  the  Ministers  of  the  Word  on  the  throne  of  Kings  or 
Princes,  or  any  other  Magistrates,  nor  would  I  favour  the 
ambition  of  any  ;  but  I  state  what  is  a  fact,  and  what  expe- 
rience itself  has  lately  proved,  as  I  remember  that  you, 
most  noble  Sire,  both  perceived  and  expressed  in  good  time, 
liastly,  Avhile  I  am  saying  something  about  the  times, 
their  fashion  changes,  I  confess ;  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  perpetual  and  invariable,  and,  therefore,  firmer  laws 
of  develoi^ment,^  than  are  found  in  even  Mathematics  them- 
selves ;  since,  if  there  is  any  firmness  and  consistency  in 
events  of  any  kind,  it  all  dejoends  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  tran- 
quillity, and  their  adversaries  did  not  know  where  to  turn 
themselves  ;  but  thus  our  man  of  God,  at  that  time  dedicat- 
ing 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 
imj)ious  may  burst  forth,  so  as  to  rouse  uj)  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  suj)plies  strength  to 
his  own  even  unto  the  end."  That  he  denounced  this  in  a 
spirit  truly  prophetic,  while  the  majority  were  anticijjating 
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 

1  a.-zohu\'.u^  principia.  The  French  has  simply  "  macrimes,"  m  Iiich  is 
not  strong  enough.  The  comparison  with  Mathematics  is  excellent,  and 
suggests  a  mathematical  expression. 


xliv  beza's  dedication  to 

from  that  most  deceptive  and  profane  divination  of  Astro- 
logy, 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  ac- 
customed to  chastise  His  people  most  severely,  and  to  take 
vengeance  on  his  enemies  wath  just  penalties,  why  should 
he  not  pronounce  that  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  principal  causes. 
So  also,  at  this  very  time,  it  is  not  diflScult  to  perceive  that 
throughout  France,  and  especially  among  those  who  ought 
to  know  better,  not  only  are  notorious  superstitions  and 
manifest  idolatries  defended,  but  even  open  Epicureanism 
and  horrible  blasphemies,  unheard  of  in  all  former  times,  are 
tolerated  by  all  men  hearing  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  to  remain  unrevenged — things  which 
would  horrify  even  the  Turks ! — and  the  longer  their  punish- 
ment 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  ac- 
cuse 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  Counsellors  like  thee  and  a  few  others, 
endowed — I  say  it  without  flattery — with  the  sacred  pru- 
dence of  His  Spirit,  and  zeal  for  piety  and  justice,  which  is 
the  symbol  of  Royal  Majesty,  by  whose  counsels  so  many 


THE   ADMIRAL  COLIGNY.  xlv 

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  haj^pily  establish  and  preserve  you,  with  your  truly 
Christian  Avife  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  -vvliom  I  hope  to 
have  another  opportunity  of  speahing,  and  to  thee,  and 
to  the  rest  of  the  pious  and  religious  Nobility  throughout 
France. 

[Theodore  Beza,] 


Geneva,  January  ISth,  1565. 


CHARLES  DE  JOKVILLER, 

TO    ALL   TRULY   CHRISTIAN    READERS. 


HEALTH. 


AlTHOUGH  our  most  accomplished  and  faithful  Pastor 
Theodore  Beza,  with  his  singular  dexterity  and  happy  tact, 
seems  not  to  have  omitted  anything  in  his  Dedication  of 
these  Lectures  to  that  most  nohle  hero,  and  most  pious 
Admiral  of  France,  yet  those  who  attentively  peruse  my 
remarks,  and  look  upon  them  with  a  candid  mind,  will  not 
judge  my  few  observations  superfluous  ;  hut  I  trust  they  will 
admit  them  to  be  rather  grateful  and  useful  to  all  tlie  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  erudi- 
tion, his  multitudinous  Writings  plainly  bear  witness  to  it; 
some  of  these  being  already  published,  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 


TO  THE  CTIRISTIiiN    READER.  xlvii 

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  of  his  maladies  pre- 
vent 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  com- 
pelled to  remain  at  home,  and  to  confine  himself  almost 
always  to  his  bed.  In  the  meantime,  during  his  illness,  lie 
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  dili- 
gently revised  the  greater  part  of  these  Lectures,  as  is  evi- 
dent 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  skilful  in  explaining  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  Prophets  writings  is  very  necessary  to  the 
Church  of  God.  How  desirable,  then,  that  they  should  have 
been  illustrated  by  sucli  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  sup- 
press them  any  longer,  since  they  will  prove  so  useful  to  all 
the  pious,  my  beloved  brother,  John  Bude,  and  myself,  have 
willingly  undertaken  the  duty,  relying  on  their  judgment. 
We  have  spared  neither  expense,  nor  trouble,  nor  labour,  in 
publishing  the  Lectures  as  soon  as  possible ;  and,  God 
willing,  we  will  shortly  take  care  to  translate  them  into 


xlviii  TO  THE  CHRISTIAN  READER. 

French,  for  the  benefit  of  our  people,  as  our  French  Ver- 
sion of  the  Lectures  on  Jeremiah,  put  to  press  nine  months 
ago,  is  now  just  finished ;  so  that,  unless  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  en^ata  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  guid- 
ance 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  ex- 
plaining more  at  length  what  I  have  previously  made  known 
with  sufficient  clearness,  as  to  the  manner  in  which  we  have 
retained  what  are  received  from  Calvin's  extemporary  pro- 
nunciation. 

It  remains,  therefore,  most  excellent  Readers,  that  you 
now  enjoy  the  labours  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  wdiicli  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  \Sth,  15G5. 

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


THE 


COMMENTARIES  OF  JOHN  CALYIN 


ON  THE  FIRST  TWENTY  CHAPTERS 


ROPIIET  EZEKTEL 


VOL.  T. 


THE  PRAYER 

WHICH  THE  DIVINE  JOHN  CALVIN  WAS  ALWAYS  IN  THE  HABIT 
OF  USING  AT  THE  BEGINNING  OF  HIS  LECTURES: 

Grant  us,  Lord,  to  meditate  on  the  lieavenly  mysteries  of 
Thy  wisdom,  with  true  progress  in  piety,  to  Thy  glory 
and  our  edification. — Amen. 


COMMENTARIES 


THE  PKOPHET  EZEKIEL 


CHAPTER  I. 


ILccture  jFi'ist 

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 : 

1.  Now  it  came  to  pass  in  the  thirtieth  1.  Et  fiiit  tricesimo  anno, 
year,  in  the  fourth  month,  in  the  fifth  day  quarto  mense  quintii  mensis, 
of  the  month  (as  I  Mas  among  the  cap-  et  ego  *  in  medio  Captivitatis,^ 
tives  hy  the  river  Chebar,  that  the  hea-  super  Ihivium  Chebar  aperti 
vens  were  opened,  and  I  saw  visions  of  sunt  cojH,  et  vidi  visiones 
God) :  Dei. 

2.  In  the  fifth  day  of  the  month,  2.  In  quinta  mensis,  ipse  est 
Avhich  was  the  fifth  year  of  king  Je-  annus  qvuntus  captivitatis  regis 
lioiachin's  captivity.  Joiakim. 

We  see  that  the  Prophet  Avas  called  to  the  office  of  a 
Teacher  in  the  fifth  year  after  Jehoiachin  had  voluntarily 

'  That  is,  M'hen  I  was. — Calvin.         ^  Among  the  Captives. — Calvin. 


52  COMMENTARIES  ON  EZEKIEL.  LECT.  I. 

surrendered  himself  to  the  king  of  Babylon,  (2  Kings  xxiv. 
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  Chaldcc  Piira- 
phrast,  and  understand  him  to  date  from  the  finding  of  the 
Book  of  the  Law.  It  is  quite  clear,  that  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  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 
02:)inion  a  new  one  ;  for  Jerome  makes  mention  of  it,  al- 
though he  altogether  rejects  it,  through  being  deceived  by 
an  opposite  opinion.  But  since  it  is  certain  that  the  Jews 
used  this  method  of  computation,  and  made  a  beginning 
from  Johel,  that  is,  the  Jubilee,  this  best  explains  the  thirti- 
eth 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,  (Lev.  xxv.) 
and  liberty  was  given  to  the  slaves,  and  the  entire  restora- 
tion of  the  whole  people  took  place,  yet  the  answer  is  easy, 
although  we  cannot  ascertain  in  what  year  the  Johel  fell,  it 
is  sufficient  for  us  to  assign  the  Jubilee  to  this  year,  because 
the  Jews  followed  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 
annals  ;  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  cele- 
brated the  passover  with  such  magnificent  pomp  and  splen- 
dour, that  there  had  been  nothing  like  it  since  the  time  of 
Samuel.  (2  Chron.  xxxv.  18.)  The  conjecture  which  best 
explains  tliis  is,  not  that  he  celebrated  the  passover  every 


CHAP.  I.  1,  2.  COMMENTARIES  ON  EZEKIEL.  53 

year  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  passovcr  with  far  greater  splendour 
than  was  usual — nay,  even  to  surpass  David  and  Solomon. 
Again,  although  he  reigned  thirteen  j/ears  afterwards,  we  do 
not  read  that  he  celebrated  any  passover  with  remarkable 
splendour.  We  do  not  doubt  as  to  his  yearly  celebration  ; 
for  this  was  customary.  (2  Kings  xxiii.  23.)  From  this  we 
conclude  that  the  celebration  before  us  was  extraordinary, 
and  that  the  year  was  Johel.  But  though  it  is  not  expressed 
in  Scripture,  it  is  sufficient  for  us  that  the  Proi)lict  reckoned 
the  years  according  to  the  accustomed  manner  of  the  jjeople. 
For  he  says,  that  this  was  "  the  fifth  year  of  king  Jehoia- 
chin's  captivity :"  Avho  is  called  also  Jehoiakim  ;  for  Jehoia- 
kim  succeeded  Josiah,  and  reigned  eleven  years.  The  thir- 
teen years  which  remain  of  Josiah's  reign  and  these  eleven, 
make  twenty-four.  (2  Kings  xxiii.  86.)  Now,  "his  succes- 
sor," 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 
xxiv.  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  tl)e  space  of  the  reign  of  Je- 
hoiachin :  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  Chron.  xxxiv.  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,  there- 
fore, this  Prophet  Jeremiah  was  so  occupied,  God  wished  to 
give  him  a  coadjutor.  Nor  was  it  but  a  slight  relief  when 
at  Jerusalem  Jeremiah  became  aware  that  the  Holy  Spirit 
was  sjjcaking  through  another  mouth  in  harmony  with  him- 
self ;  for  by  this  means  the  truth  of  his  teaching  was  con- 
firmed.    In  the  thirteenth  year  of  Josiah,  Jeremiah  under- 


54  COMMENTARIES  ON  EZEXIEL.  LECT.  I. 

took  tlie  prophetic  office :  (Jer.  i.  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  succour 
his  servant,  gave  him  an  ally  who  should  teach  the  same 
things  at  Babylon  which  Jeremiah  had  not  desisted  from 
j)roclaiming  at  Jerusalem.  He  profited  not  only  the  cap- 
tives, hut  also  the  rest  of  the  people  who  still  remained  in 
the  city  and  the  land.  As  far  as  the  captives  were  con- 
cerned, this  confirmation  was  necessary  for  them  :  for  they 
had  false  Prophets  there,  as  we  learn  from  Jeremiah  xxix. 
21  ;  there  was  Ahab  the  son  of  Kolaiah,  and  Zedekiah  the 
son  of  Maaseiah  ;  they  proudly  boasted  that  they  were  en- 
dued with  the  Spirit  of  revelation  ;  they  promised  the  jjeople 
marvels,  they  derided  the  softness  of  those  who  had  left 
their  country,  they  said  that  they  Avere  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  Nelielan\ite,  (Jcr.  xxix.  24,)  who  wrote  to  the 
high  j)riest  Zephaniah,  and  reproached  him  for  being  careless 
and  neglectful,  because  he  did  not  severely  punish  Jeremiah 
as  an  imj)ostor  and  a  fanatic,  and  a  false  intruder  into  the 
prophetic  ofiice.  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  Ezokiel 
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  Avhich 
Ezekiel  uttered  in  Chaldea.  When  they  saw  that  his  pro- 
phecies agreed  with  those  of  Jeremiah,  it  necessarily  hap- 
pened that  they  would  at  least  inquire  into  the  cause  of 
this  coincidence.  For  it  is  not  natural  that  one  Prophet  at 
Jerusalem,  and  another  in  Chaldea,  should  utter  their  pro- 
phecies, 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  jierfectly  complete  than  that 


CHAP.  I.  1,  2.  COMMENTARIES  ON  EZEKIEL.  55 

wliicli  apjDcars  between  these  two  servants  of  God.  Now  we 
see  the  meaning  of  what  our  Prophet  says  concerning  "  the 
years."  In  the  thirtieth  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  peculiarity,  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,  because  they  were 
perfidious,  avaricious,  cruel,  and  full  of  rapine,  given  up  to 
luxury  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 
favour  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  appre- 
hends 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  Avell  as  Jere- 
miah, when  they  reprove  the  people,  temper  their  asperity 
by  the  interposition  of  promises.  He  also  prophesies  against 
heathen  nations,  like  Jeremiah,  especially  against  the  child-. 


56  COMMENTARIES  ON  EZEKIEL.  LECT.  I. 

ron  of  Ammoii,  tlie  Moabites,  the  Tyrians,  the  Ej^yptians, 
and  the  Assyrians.  (Chaps,  xxvi.-xxix.)  But  from  the 
fortieth  chapter  he  treats  more  fully  and  copiously  con- 
cerning the  restoration  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  excel- 
lence, 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:  (Jer.  xxviii.:)  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  them- 
selves patiently  to  God,  and  that  length  of  time  might  not 
interru23t  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  skil- 
fully 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  as- 
sembly of  the  whole  people :  but  his  intention  is  fixr  other- 
wise, 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  wilful  stupidity  ;  for  the  Jews  took  nothing  so  ill 
as  tlie  thought  of  God's  reigning  beyond  the  sacred  land. 
To  this  day,  indeed,   they  are  hardened,   because  they  are 


CHAP.  1. 1,2.  COMMENTARIES  ON  EZEKIEL.  57 

dispersed  through  the  whole  workl,  and  scattered  through 
all  regions,  and  yet  retain  much  of  their  ancient  pride. 
But  then,  when  there  was  any  hope  of  return,  this  jirofana- 
tion  seemed  to  them  scarcely  tolerable,  if  the  truth  of  God 
were  to  shine  forth  elsewhere  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  Pro- 
phet, as  it  were,  from  the  abyss :  for  Babylon  was  a  pro- 
found 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 
favour.  We  see,  therefore,  how  wonderfully  God  drew  light 
out  of  darkness,  when  our  Proj)het  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  uji 
a  Prophet  in  Chaldea.  Now,  therefore,  we  see  the  full  mean- 
ing of  the  clause. 

He  says,  "  hy  the  river  of  Ghebar,"  which  many  understand 
to  mean  the  Euphrates,  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  Che- 
bar.  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  tribu- 


58  COMMENTARIES  ON  EZEKIEL.  LEGT.  I. 

taries,  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 
j)roj)het  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  Scrij)ture  sure  and  firm  teaching,  in  which 
we  can  acquiesce.  Some  for  instance  torture  this  passage, 
"By  the  rivers  of  Babylon  we  sat  down  and  Avept,"  (Ps, 
cxxxvii.  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  saj^s,  the  heavens  were  opened,  and  I  saiu  visions  of 
God.  God  opens  his  heavens,  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  heavens  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  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  lie  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  vii.  56,)  his  eyes  were  doubtless  illuminated  with  un- 
usual powers  of  perceiving  far  moi'e  than  men  can  behold. 
Bo,  at  the  baptism  of  Christ,  the  heavens  were  opened,  (Matt, 
iii.  ]  6,)  that  is,  God  made  it  appear  to  John  the  Baptist,  as 
if  he  were  carried  above  the  clouds.     In  this  sense  the  Pro> 


CHAP.  I.  1,  2.  COMMENTARIES  ON  EZEKIEL.  59 

phet  uses  the  words,  the  heavens  were  oi^ened.  He  adds,  / 
saw  visions  of  God.  Some  think  that  this  means  most  ex- 
cellent visions,  because  anything  excellent  is  called  in  Scrip- 
ture divine,  as  lofty  mountains  and  trees  are  called  mountains 
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,  because  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  Naza- 
reth was  in  the  Holy  Land.  How  then  could  the  Jews  be 
jiersuaded  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  judg- 
ment 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  Jehoiachin's  captivity,  (or  Jecho- 
niah,  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  wilful- 
ness 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  remained  at  Jerusalem,  for  these 
took  credit  to  themselves  for  not  going  into  exile  with  their 
brethren,  and  so  they  desjjised  them,  as  we  often  find  in  Jere- 
miah. Since  then  those  who  remained  at  home  pleased  them- 
selves and  thought  their  lot  the  best,  the  Proi:)het  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. 

3.  The  word  of  the  Lord  came  3.  Fuit  semio  lehovse  ad  Eze- 
expressly  unto  Ezekiel  the  priest,  the  chielera  filium  Buzi  sacerdotem,  in 
son  of  Buzi,  in  the  land  of  the  Chal-     terra    Clialdseorum,    super   fluvium 


60  COMMENTARIES  ON  EZEKIEL.  LECT.  I. 

deans,  by  the  river  Cliebar,  and  the     Chebar :  et  fuit  super  cum  illic  ma- 
hand  of  the  Lord  was  there  upon  him.     nus  lehovfe. 

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  copvla:  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  comparison  is  in- 
tended between  those  prophecies  which  had  flourished  for  a 
long  period  at  Jerusalem,  which  was  their  peculiar  and  genu- 
ine seat,  and  that  which  was  arising  in  Chaldca  ;  as  if  he 
would  say,  "  even  among  Chalda^ans,"  for  the  particle  \  vau, 
is  often  used  in  the  sense  of  D^,  gam,  "  even."  The  sense 
therefore  is,  after  God  liad  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  projJiet  is  never  mentioned  unless  he  were  a 
proj)het  himself.  Their  ignorance  is  proved  on  other  occa- 
sions, 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  ob- 
scurity, 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  D^,  illic,  "  there,"  is  emphatically  added  ;  "  was 
there  upon  him,"  says  he.  For  otherwise  the  Jews  would 
have  dreaded  Ezckiel,  as  if  he  wore  a  monster,  wlicn  tlicy 
found  that  the  word  of  God  had  proceeded  from  Chaldea. 


CHAP.  I.  S.  COMMENTARIES  ON  EZEKIEL.  61 

"  Wliat/'  say  tliey,  "  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  wor- 
shipped 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  teaclicrs  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  en- 
dued 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  favour,  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  labours  to  be  in  vain.  The  pas- 
sage then  may  be  received  in  this  sense.  But  since  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,"  T  do  not  doubt  his  mean- 
ing 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 


62  COMMENTARIES  ON  EZEKIEL.  LECT.  II. 

in  the  prophecies  themselves:  Ezekiel  points  out  this  as 
given  to  liim  by  Grod.  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  inherit- 
ance, and  didst  raise  up  a  Prophet  even  from  the  lowest  depths, 
Avho  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,  Ave  may  not  be  destitute  of  thy  consola- 
tion, 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  chastise- 
ments 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 
o\ir  Lord. — Amen. 


%ttUivt  StcottO* 

A  Vision  is  now  to  occujiy  our  attention,  whose  obscurity 
so  deterred  the  Jews  that  they  forbad  every  attempt  to 
explain  it.  But  Grod  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  wil- 
lingly 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 


CHAP.  I.   I- .  COMMENTAKIES  ON  EZEKIEL.  63 

do  I  finish  my  preface,  and  come  to  the  words  of  the  Pro- 
phet : — 

4.  And  I  looked,  and,  behold,  a         4.  Et  vidi,  et  ecce  ventus   tur- 

whirhvind  came  out  of  the  north,  a  binis^  veniens  ab  Aquilone :  nubes 

great  cloud,  and  a  fire  infolding  itself,  magna,  et  ignis  involutus  et  splen- 

and  a  brightness  ivas  about  it,  and  dor  ei  undique :    et    e  medio  ejus 

out  of  the  midst  thereof  as  the  colour  tanquam  facies  Hasmal    e    medio 

of  amber,  out  of  the  midst  of  the  fire,  ignis. 

We  must  first  consider  the  intention  of  tliis  Vision.  I 
have  no  doubt  but  that  God  wished  first  to  invest  his  ser- 
vant with  authority,  and  then  to  inspire  the  people  with 
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  arro- 
gance 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  for- 
titude 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,  TO  \ojcKov,  is  the  seat  of  reason  ;  OvfiiKov,  that  of 
the  passions  ;  eirtdu/juriTiKov,  that  of  the  lusts  ;  and  avv- 
repe(Tt<;,  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 

'  Or  tempestuous. — Calvin.  "  Or  twisted. — Calvin. 


64  cummi;ntakie8  on  ezkkiel.  lect.  ii. 

the  generation  of  Christ ;  Mark  to  a  lion,  because  lie  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  glory  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  to- 
gether many  trifles,  which  it  is  better  to  bury  at  once,  and 
not  take  up  our  time  in  refuting  them.  All  these,  then,  I 
reject ;  and  now  we  must  see  what  the  Prophet  really  does 
mean.  I  have  already  said,  tliat  it  was  the  Almighty's 
plan,  when  he  gave  commands  to  his  Prophet  so  to  honour 
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  nortJi.  The  people  had  already  experienced  the  ven- 
geance of  God,  when  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 — /  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  toge- 
ther, viz. :  that  the  storm  sprang  up  out  of  the  north,  and 
that  God,  the  author  of  the  storm,  was  beheld  upon  his 
throne.     But  in  the  meanwhile,  that  God's  majesty  miglit 


CHAP.  I.  4.  COMMENTARIES  ON  EZEKIEL.  ()!) 

awe  tlie  Jews,  he  says — /  saiu  four  living  creatures  and  four 
wheels  connected  together.  By  the  four  living  creatures  he 
understands  cherubim  :  and  we  have  no  need  of  any  other 
exphmation,  for  lie  explains  it  so  in  chapter  x.,  when  he  saw 
God  in  the  temple,  the  four  living  creatures  were  under  his 
feet,  and  he  says  the}'  are  cherubim.  Now  we  must  see 
why  four  animals  are  here  enumerated,  when  two  cheiadjim 
only  embraced  the  Ark  of  the  Covenant ;  and  next,  why  he 
describes  four  heads  to  each  :  for  if  he  wished  to  accommo- 
date liis  language  to  the  rites  of  the  Sanctuary,  why  did  he 
not  place  two  cherubim,  with  which  God  was  content  ?  (Exod. 
XX.  18 ;)  for  he  seems  here  to  depart  from  the  command  of  God 
himself:  (Num.  vii.  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  reli- 
gion had  become  so  obsolete,  and  their  contempt  of  the  law 
so  great,  that  the  Jews  were  ignorant  of  the  use  of  the  Sanc- 
tuary ;  then  they  so  worshipped  God  as  if  he  were  at  a  dis- 
tance 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  wei-e 
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,  unAvilling  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  eacli  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  influence  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  j.rovi- 

VOL.  I.  E 


66  COMMENTARIES  ON  EZEKIEL.  LECT.  II 

dence  rules  everywliere  tliroughout  the  world,  four  clicruLim 
were  set  up.  Here  also  it  is  convenient  to  repeat,  that 
angels  were  represented  by  cherubim  and  seraphim :  for 
those  who  arc  called  cherubim  here  and  in  chap,  x.,  are 
called  seraphim  in  Isaiah,  chap.  vi.  2  ;  and  we  know  that 
angels  are  called  principalities  and  powers,  (Eph.  iii.  1 0,)  and 
are  rendered  conspicuous  by  these  titles,  while  Scripture 
calls  them  the  very  hands  of  God  himself  (Colos.  i.  16.) 
Since,  therefore,  God  Avorks  by  angels,  and  uses  them  as 
ministers  of  his  power,  then  when  angels  are  brought  for- 
ward, 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  lieads  ?  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  angels  works 
not  only  in  man  and  other  animals,  but  throughout  crea- 
tion ;  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  arc  comprehended  under 
this  word  ;  and  here  I  am  not  fabricating  allegories,  but  only 
explaining  the  literal  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,  there- 
foi'e   each   cherub  has  four  heads,   as  if  it  were  said  that 


CTIAP.  I.  4.  COMMENTARIES  ON  EZEKIEL.  67 

angels  admhistcr  God's  emi)irc  not  in  one  part  of  the  world 
only,  but  everywhere ;  and  next,  that  all  creatures  arc  so 
impelled  as  if  they  were  joined  together  with  angels  them- 
selves. The  Prophet  then  ascribes  four  heads  to  each,  be- 
cause 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,  eifected  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  Pro- 
phet says,  I  saw  wheel  withm  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, 


GS  COMMENTARIES  ON  EZEKIEL.  LECT.  II. 

we  think  that  he  turns  all  things  upside  clown ;  and  because 
we  dare  not  utter  such  gross  blasphemy  against  him,  we  say 
that  Fortune  acts  without  consideration,  but  in  the  mean- 
time 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  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  con- 
dition :  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 
liim,  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  chap- 
ter of  Exodus,  (verse  24,)  uses  the  same  vrord  when  he  speaks 
of  the  storm  which  he  caused  in  Egypt.  There  was  fire  en- 
folded or  entwined,  and  the  splendour  of  fire.  Some  shrewdly 
expound  this  splendour  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,  Jle  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  Hasmal  to  be  an  angel  or  an 
unknown  phantom,  but,  in  my  opinion,  without  reason,  for 
Hasmal  seems  to  me  a  colour.  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  com- 
posed of  gold,  with  a  fifth  pai't  of  it  silver,  hence,  as  it  does 
not  exceed  them  both  in  value,  Jerome  was  mistaken.  But 
whether  it  was  electrum  or  any  remarkable  colour,  it  so 
clearly  pourtrayed  to  the  Prophet  the  majesty  of  God,  tliat 
he  ought  to  be  wrapt  in  admiration,  although  the  vision  was 
not  ottered  for  his  sake  personally,  but,  as  I  have  said  before, 
for  the  Churcli  at  large.     Tlie  colour  diftered  from  tliat  of 


(JIIAP.  1.  0'.  COMMENTARIES  UN  EZEKIEL.  69 

iire,  that  the  Prophet  might  inidorstand  that  the  fire  was 
heavenly,  and,  as  a  symbol  of  Grod's  glory,  had  a  form  unlike 
that  of  common  fire.     Now  follows  : 

5.  Also  out  of  the  midst  thereof  5.  Et  e  medio  ejus  similitudo 
came  the  likeness  of  four  liraig  crea-  quatuor  auimalium,  et  hie  aspec- 
tures.  And  this  was  their  appear-  tus  eorum,  similitudo  hominis 
ance;  they  had  the  likeness  of  a  man.  ipsis. 

I  have  already  explained  why  God  showed  four  angels  to 
his  Prophet  under  the  form  of  four  animals.  It  was  neces- 
sary 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  eartli,  and  are 
connected  with  all  regions  of  the  globe ;  and  the  conclusion 
is,  that  God's  providence  is  everywhere  difl:used.  He  says, 
these  animuls  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  inter- 
pret 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,  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. 

6.  And  every  one  had  four  faces,  6.  Et  quatuor  facies  cixique,  et 
and  every  one  had  four  wings.  quatuor  alfe  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  Avings  to  each  of  the 
four  heads,  and  others  even  sixteen  ;  but  this  does  not  seem 


70  COMMENTARIES  ON  EZEKIEL.  LECT.  11. 

ill  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  he  evident  from  the  con- 
text.    He  adds  afterwards — 

7.  And  their  feet  were  straight         7.  Et  pedes  eorum  pes  rectus,  et 

feet ;  and  the  sole  of  their  feet  was  jjlanta  pedis  eorum  tanquam  planta 

like  the  sole  of  a  calf's  foot :  and  pedis   vituli  :  ^    et    scintillas   jacie- 

they  sparkled  like  the  coloui*  of  bur-  bant,^   tanquam   aspectus    chalybis 

nished  brass.  politi. 

This  seems  added  by  way  of  explanation.  Since  Ezekiel 
has  spoken  of  their  human  form,  he  adds  that  i\\e\Y  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  ho  had  said  that  these  ani- 
mals 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  favour  which  God 
has  conferred  upon  man, 

Man  looks  aloft,  and  with  erected  eyes 
Beholds  his  own  hereditary  skies.' 

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  tbat  their  feet  were  not  con- 
fined 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, 

1  I  conjecture  that  the  points  have  been  changed  in  this  place,  because  pjy 

signifies  round,  and  here  ?5y  is  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  1  do  not  contend  about  trifles. — Calvin. 

"^  Others  translate, "  and  sparks." — Calvin. 

^  Oshomini  sublime,  &c. — Quid  Metam.  i.  Dryden. 


CHAP.  I.  8.  COMMENTARIES  ON  EZEKIEL.  7l 

or  of  the  form  of  calves'  feet,  he  could  easily  move  in  any  direc- 
tion. Agility  of  this  kind  then  seems  pointed  at  in  the  ani- 
mals.. As  to  the  sparks  luhich  shone  like  p)olished  brass  or  steel, 
we  know  that  this  similitude  often  occurs  in  Scripture,  for 
whenever  God  wishes  to  render  his  servants  attentive,  he  pro- 
poses new  figures  which  may  excite  their  admiration.  This 
very  thing  happened  to  our  Prophet,  because  if  the  usual 
fleshy  colour  had  appeared  in  theseanimals,  this  jierhaps  would 
have  been  neglected :  even  the  Prophet  had  not  considered 
the  meiining  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,  there- 
fore, we  see  why  he  sajs  that  the  appearance  of  the  legs 
M^as  like  polished  steel,  and  that  sparks  glittered  on  them. 

8.  And  the>j  had  the  hands  of  a  8.  Et  nmnus  hominis  sub  alis  de. 

man  under  their  wings  on  their  four  sub   alis  super   quatuor   latera  vel 

sides ;  and  they  four  had  their  faces  atujulos,  et  facies  et  alaj  ipsis  qua- 

and  their  wings.  tuor. 

Now  the  Prophet  says :  hands  were  under  their  wings. 
Since  hands  are  the  principal  instruments  of  action,  we  know 
that  all  actions  are  often  denoted  by  this  word :  whence 
hands,  either  j)ure  or  defiled,  signify  the  works  of  men  either 
clean  or  unclean.  When  the  Prophet  says  that  the  animals 
wore  endowed  with  hands,  he  signifies  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 
vigour,  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  Grod.  For  he  says  :  they  were  wider 
their  wings,  by  which  words  he  signifies,  that  the  angels 
have  no  motions  in  themselves,  so  that  they  cannot  be  car- 
ried 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,  Ave 
must  understand  something  more  than  human.    Since  there- 


r2  COMMENTARIES  ON  EZEKIEL.  LEOT.  11. 

fore  tlie  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  im- 
pelled from  without,  namely,  by  the  power  of  God  himself : 
hence  they  are  not  carried  about  rashly  hither  and  thither, 
but  all  their  actions  arc  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 
follow^s — 

9.    Their    wings   were   joined         9.   Socictre  erant  (iii?eqiie  ad  aliam 

one  to  another ;  they  turned  not  alarum:'  ipsorwm  aniinalium  non  re- 

when  they  went ;  they  went  every  vertebantur  in  gradiendo  :^  vir,^  versus 

one  straight  forward.  faciem  suam  ex  opposito*  mcedebant. 

He  says  the  wings  tuere  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  after- 
wards he  adds,  tliey  so  tuent  forward  that  they  did  not  return; 
and  he  seems  to  contradict  himself  when  he  afterwards  says 
the  animals  ran  like  liffhtnino-  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 

1  That  is,  each  wnig  was  connected  with  the  next  wing.—  Calvin. 
'  That  is,  when  they  moved,  they  did  not  tui'u  back. — Calvin. 
'  Or  each,  5i'''N — that  is,  each  animaL — Calvin,. 
<  Literally,  in  the  direction  of  its  face. — Calvin. 


CHAP.  I.  9.  COMMENTARIES  ON  EZIiKIEL.  7-3 

they  proceed  in  a  perpetual  course  towards  tlieir  own  end  or 
goal,  but  it  does  not  follow  that  they  afterwards  rest  there. 
Therefore  Avhcn  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  light- 
ning, yet  they  have  different  meetings ;  and  what  this  means 
we  have  no  time  to  explain  now,  but  must  defer  it  till  to- 
morrow. 

PRAYER. 

Almighty  God,  since  by  our  dulness  vre  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,  imtil  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  om"  Lord.     Amen. 


ILcfture  STIjirO. 

We  must  now  see  why  the  Propliet  says,  each  animal 
walked  onwards,  or  in  the  direction  of  his  face.  I  simply 
interpret  it  in  a  straight  course,  so  that  they  neither  wan- 
dered 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  eri'oneous.  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 


74  COMMENTARIES  ON  EZEKIEL.  LECT.  III. 

signified,  because  it  must  Le  held,  that  they  are,  as  it  were, 
the  hands  of  God,  since  he  used  them  in  obedience  to  his 
will. 

10.  As  for  the  likeness  of  their  faces,  10.  Et  similitudo  facierum 
they  foiir  had  the  face  of  a  man,  and  the  facies  hominis,  et  facies  leonis 
face  of  a  lion,  on  the  right  side :  and  they  ad  dextram  ipsis  qiiatuor :  fa- 
four  had  the  face  of  an  ox  on  the  left  cies  bovis  a  sinistra  ipsis  qua- 
side;  they  four  also  had  the  face  of  an  tuor,  et  facies  aquilaj  ipsis 
eagle.  quatuor. 

lie  now  comes  down  to  the  faces  or  countenances  of  the 
living  creatures  themselves.  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  rigid 
as  it  were  the  face  of  a  man  ojid  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  dulness  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  intoxi- 
cated 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 
l^rovidence  of  God  shines  over  other  j^arts  of  the  world.  But 
since  there  is  vigour  in  animals,  so  for  brevity's  sake  he  puts 
four  remarkable  species  of  animals.  Yet  one  question  re- 
mains, and  that  a  difiicult  one,  for  in  chap.  x.  1-i,  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  ima- 
gined 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  difierence  in  the  second  vision,  wlien  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  conjec- 
ture to  be  rejected,  because  when  God  made  himself  known 


CHAP.  I.  n.  COMMENTARIES  ON  EZEKIEL.  75 

to  his  servant  in  Clialdea,  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  recognise  these  living-crea- 
tures to  be  cherubim  or  angels.  This  reason  also  seems  to 
explain  why  God  showed  to  his  Prophet  a  form  which  ap- 
pi'oached  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  di- 
rection, 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 — 

11.  Thus  were  their  faces;    and         11 .  l^t  f acies  eorixm^  animalium  ; 

their  wings  Avere  stretched  upwards ;  et  alfe   eorum  extensie  vel  divisa' 

two  wings  of  every  one  were  joined  erant  ab  excclso,  cuique"  coUigata; 

one  to   another,   and    two   covered  ad    socium,    et    duabus    tegebant 

their  bodies.  corpora. 

He  says,  that  the  faces  as  well  as  the  wings  were  extended, 
because  the  four  faces  proceeded  from  one  body.  Here  then 
the  Prophet  sa3^s,  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  Pro- 
phet says,  theij  were  stretclied  forth  or  divided  from  above. 
Here  he  points  out  a  diversity  of  heads,  and  as  to  the  wings, 

^  Some  stop  here,  and  take  the  words,  "  1)ut  tlieir  wings  were  extended," 
disjunctively :  but  because  the  copida  is  iised  in  each  place,  perhaps  we 
had  better  unite  the  clauses  in  the  same  context,  thus,  "  Their  faces 
therefore  and  their  Avings  were  extended." — Calvin. 

•  Now  he  speaks  of  the  wings  themselves.— Ca/vm. 


76  COMMENTAlllES  ON  EZEKIEL.  LEOT.  III. 

he  says  they  Avere  extended,  and,  at  the  same  time,  shows 
the  manner,  viz.,  two  joined  or  bound  together,  so  that  each 
animal  was  bound  to  its  neighbour.  The  four  living  crea- 
tures 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.  vi. 
The  reason  why  the  wings  were  joined  togetlier  iqnuards  is 
sufficiently  clear  ;  because  God  has  such  difterent  motions, 
and  so  agitates  the  earth,  that  the  things  Avhich  seem  to  be 
conflicting  are  most  in  unison.  The  joining,  then,  ivas  iip- 
wards,  that  is,  with  respect  to  God  himself,  because  on  earth 
there  often  appears  dreadful  confusion,  and  the  w^orks  of 
God,  as  far  as  we  can  understand  them,  aj^pear  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  re- 
main ujDon  earth,  and  in  the  present  state  of  the  world. 

12.   And  they   went  every  one         12.   Et  iinnm   quoclque  ad   contra 

straight    forward  :     whither    the  faciem   suam   ambulabat ;    secundum 

spirit^  was  to  go,  tliey  went  ;   and  quod  erat  illuc  spiritus  ad  ambulan- 

they     turned      not     Avhen     tliey  dum,'  ambulabant,  non  revertebantur 

went.  ambulando. 

Here  the  Prophet  repeats,  that  the  movement  of  the  living- 
creatures  was  in  each  case  directed  totvards,  or  in  the  dii-ec- 
tion  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  jiroceed  straiglit  forward,  that  is,  are 
constrained  to  obedience.  For  the  son  who  wishes  to  imi- 
tate his  father,  and  the  servant  his  master,  is  often  agitated 
and  at  a  loss  what  to  do.  Since  then,  something  always  ap- 
pears confused  in  creatures,  the  Prophet  diligently  enforces 

'  That  is,  as  far  as  the  spirit  led  them  for  walking. — Odvin. 


CHAP.  1.12.  COMMENTARIES  ON  EKEKIEL.  77 

that  angels  proceed  in  the  direction  of  their  face,  tliat  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  regu- 
lates his  actions,  that  nothing  is  with  him  either  distorted 
or  uncontri)lled. 

He  adds,  ■wheresoever  there  was  spirit  for  proceeding,  they 
proceeded}  Spirit  is  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  assist- 
ance. Since,  therefore,  the  vigour  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  chaj)ter  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  state- 
ments, because  it  only  signifies  that  their  course  was  not 
abruj)t.  While,  therefore,  they  are  proceeding  in  one  direc- 
tion, they  go  forward  until  they  finish  their  allotted  space, 
and  then  they  return  like  lightning.    For  God  does  not  so  fit 

^  This  rendering  seems  most  in  accordance  witli  Calvin's  Interpretation, 
and  is  evidently  better  than  Newcome's,  '•  whithersoever  the  .Sj)irit  v.as 
to  go,  they  went."  The  French  reads,  «'  selon  que  I'csprit  estoit  pour 
cheminer,  iis  cheniinoyent." — Ed. 


78  COMMENTARIES  ON  EZEKIEL.  LECT.  III. 

Lis  angels  for  one  single  work,  and  that  the}'  should  rest 
ever  afterwards,  but  daily,  naj^,  every  moment,  he  exercises 
them  in  obedience.  Since,  then,  the  angels  are  continually 
occupied,  it  is  not  wonderful  that  the  ProiDhet  says,  that 
tliey  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  saj^s  in  Psalm  xiii.  8.  Since,  there- 
fore, 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  : — 

13.  As  for  the  likeness  of  the  living  12.  Et  similitude  animalinm 
creatures,  their  ai)pearance  was  like  aspectus  eoruni  tanquam  car- 
burning  coals  of  firo,  and  like  the  ap-  bones  ignis  ardentis,  tanquam  as- 
pearance  of  lamps :  it  went  up  and  down  pectus  lampadum  discurrens 
among  the  living  creatures ;  and  the  fire  inter  animalia,  et  splendor 
A\as  bright,  and  out  of  the  fire  went  igni,  et  ex  igne  egrediebatur 
forth  lightning.  fulgiu*. 

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  ac- 
commodates 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  there- 
fore bore  in  mind  his  Prophet,  and  all  the  pious,  while,  at 
the  same  time,  he  wished  indirectly  to  reprove  the  i^eople'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  creatures  wore 
like  burning  fire.  Now  we  begin  to  understand  what  this 
difference  means  ;  as  wdien  God  a^^peared  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.     (Exod.  iii.  2,  8.)     Then  he  began 


OII.VP.  I.  13.  COMMKNTARIES  ON  EZEKIEL.  79 

to  be  aroused,  and  to  reflect  within  himself,  tliat  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  mean- 
ing of  what  Ezekiel  now  says,  viz.,  the  appearance  of  the 
living  creatures  was  like  hurning  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  celes- 
tial, and  exceeding  the  standard  of  nature,  and  even  the 
senses  of  man  :  and  this  also  is  j^rofitable  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  hitrned 
before  God,  where  he  not  only  Avishcs  his  own  glory  to  be 
beheld  by  us,  but  where  he  wishes  to  strike  fear,  as  he  did 
at  the  promulgation  of  the  law.  (Exod.  xix.  xx.)  And 
David,  in  the  18th  Psalm,  narrates  that  God  appeared  to 
him  in  this  way  when  he  was  preserved  by  him  :  (Ps.  xviii. 
8-15  :)  doubtless  he  understands  that  God  unfolded  his  for- 


80  COMMENTARIES  ON  EZEKIEL.  LECT.  III. 

midable  power  against  the  unbelieving.  So  also  in  tliis 
place,  lie  sa^^s,  the  appearance  of  the  living  creatures  was 
like  fiery  and  burning  coals,  and  then  he  adds  another  image, 
that  they  luere  like  lamps,  which  some  explain  as  firebrands 
or  burnt  wood.  But  another  opinion  is  more  general,  and 
moi'e  approved  by  me.  The  Prophet  now  expresses  the 
form  of  the  fire  more  clearlj^,  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  funn  amidst  tbe  living 
creatures  themselves.  Thus  God  wished  to  show  the  vigour  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  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  vigour,  as  if 
fire  were  moving  to  and  fro.  Hence  that  vigour  is  incom- 
prehensible to  us. 

Afterwards  he  says.  The  fire  ivas  bright,  and  lightning 
issued  from  it.  This  would  affect  the  Prophet's  mind,  Avhen 
ho  saw  fire  glittering  in  an  unaccustomed  manner.  We 
know  that  fire  is  often  bright,  especially  Avhen  flame  is 
added  ;  but  the  Prophet  here  intends  something  very  un- 
common, as  if  he  had  said  that  the  fire  is  not  like  that  aris- 
ing from  lighted  wood,  but  that  it  was  resplendent,  whence 
we  may  readily  collect  that  God  here  sets  before  us  his 
visible  glor}^ :  and  for  the  same  reason  he  says,  lightning 
issued  from  the  fire.  Hence  arises  the  splendour  just  men- 
tioned, since  lightning  is  mingled  with  the  fire.  But  wc 
know  that  lightning  cannot  be  beheld  without  fear  ;  for  in 
a  moment  the  air  seems  inflamed,  just  as  if  God  wovdd  in 
some  way  or  other  absorb  the  world  :  hence  the  appearance 
of  lightning  is  always  terrible  to  us.  He  was  unwilling,  in- 
deed, that  his  Prophet  should  be  frightened,  except  as  far 


CHAP.  I.  14.  COMMENTARIES  ON  EZEKIEL.  8] 

as  was  needful  to  humble  liim.  But,  as  I  stated  at  the 
beginning-,  this  vision  was  not  oftered  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  jireparation,  that  he  might  be  humbled.  For  we  always 
attribute  something  to  pride,  which  renders  our  senses  ob- 
tuse, so  as  to  be  incapable  of  the  glorv  of  God.  Therefore 
when  God  wishes  to  become  familiarly  known  to  us,  he 
strips  us  of  all  pride  and  all  security :  lastly,  humility  is 
the  beginning  of  true  intelligence.  Now  we  understand  why 
lightning  issued  from  the  fire  :  he  afterwards  confirms  this. 

14.  And  the  living  creatures  ran,  and  14.  Et  animalia  currebant, 
returned  as  the  appearance  of  a  flash  of  et  revertebantur  instar  ful- 
lightmng.  guris.^ 

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  sjieaks  of  his  own  Advent — 
Matt.  xxiv.  27)  goes  forth  from  one  part  of  the  world  and 
penetrates  instantly  to  the  opposite.  Since,  then,  the  swift- 
ness of  lightning  is  so  great  that  it  reaches  in  a  moment 
through  the  immensity  of  heaven,  for  this  reason  the  Pro- 
phet says,  the  living  creatures  ran,  and  7'eturned  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,  un- 
less 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,  endeavours 
to  compel  God  to  recede  ;  but  here  the  Projahet  shows  that 
when  God  determines  anything,   the   angels  are    ready  to 

^  He  uses  another  word,  but  they  both  (pT3,  bezek,  and  p"l3,  herek,)  signify 
the  same  tiling  :  for  they  signify  lightning  and  brilliancy. — Calvin. 
VOL.  I.  F 


82  COMMENTARIES  ON  EZEKIEL.  LECT.  III. 

govern  the  world,  and  that  they  have  so  much  vigour  in 
them,  that  they  go  on  constantly  to  the  end,  as  far  as  God 
inspires  them  with  his  own  power.     Afterwards  it  follows — 

1.5.  Now  I  beheld  the  hving  crea-  15.  Et  aspexi  animaUa,*  ecce 

tures,  behold  one  wheel  upon  the  earth,  rota    una    in   terra    prope   ani- 

by  the  living  creatures,  with  his  four  malia  ad  quatuor  ad  faciem  cu- 

faces.  jusque. 

Now  the  Prophet  descends  to  the  wheels  which  were 
joined  to  the  living  creatures.  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  occa- 
sioned by  the  magnitude  of  the  vision.  For  although  he 
was  attentive,  and  God  doubtless  gave  him  understanding 
by  his  Sjjirit,  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 
wonderful  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  crea- 
tures, iynmediately  the  wheels  appeared.  He  uses  indeed  the 
singular  number,  but  afterwards  declares,  there  were  four 
wheels.  And  now  he  removes  all  doubt :  behold,  says  ho, 
one  ivheel — how  one  wheel  ?  thus,  near  each  living  creature, 
at  right  angles,  at  the  face  of  each?  We  see,  then,  that  there 
was  a  wheel  to  each  animal :  this  is  easily  gathered  from 
the  Prophet's  words..  I  explained  yesterday  Avhat  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  Avinds,  and  hence 
storms  are  excited,  so  also  since  there  is  nothing  firm  or 


^  That  is,  while  I  was  beholding  the  linng  creatures. — Calvin. 

^  Latin,  nd  qnatnor  ad  ficiem  cnjagqiie,  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  lias  in  the  text 
aux  quatre,  and  in  the  comments  d  quatre  a  la  face  d'un  chacun. 


CHAP.  I.  16.  COMMENTARIES  ON  EZEKIEL.  83 

ealm  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  nothing  is  confused,  nothing  discomposed. 
This,  then,  is  the  reason  why  the  wheels  went  foi'ward  and 
stood  near  the  Angels,  as  he  immediately  repeats  again. 
Now  follows — 

16.  The  appearance  of  the  wheels  and  16.  Aspectusrotarumetopus' 

their  work  ivas  like  unto  the  colour  of  a  sicut  aspectus  Tharsis  et  sinii- 

beryl :  and  they  four  had  one  likeness  :  litudo    unius   ad   quatuor,^   et 

and    their    appearance  and   their  work  aspectus    eorum,     et     forma  ^ 

was  as  it  were  a  wheel  in  the  middle  of  quemadmodum  si  rota  esset  in 

a  wheel.  medio  rotse. 

Now  the  Prophet  uses  the  plural  number,  and  says,  there 
were  four  wheels.  He  says,  the  colour  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  colour  of  the  sea  or  the  sky  took 
his  fancy.  But  granting  that,  the  word  is  not  found  simply 
for  a  bluish-green  colour,  for  tharsis  is  a  precious  stone,  as 
we  learn  from  Exodus,  chap,  xxviii.  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  colour  was  so  exquisite 
that  it  attracted  all  eyes  to  itself.  And  so  God  wished, 
under  the  figure  of  wheels,  to  place  before  his  Prophet  some- 
thing earthly ;  but,  at  the  same  time,  to  raise  his  mind  by 
its  colour,  because  he  would  ascertain  from  this  that  they 
were  not  either  common  wheels,  or  wooden,  or  of  any  earthly 
material,  but  heavenly  ones.  The  colour,  then,  was  intended 
to  draw  off  the  Prophet's  mind,  so  that  he  might  ascertain 
that  heavenly  secrets  were  laid  open  to  him. 

^  That  is,  workmanship  or  form. — Calvin. 

^  That  is,  there  was  a  certain  equable  proportion  between  the  four  wheels, 
so  that  one  was  altogether  like  another. — Calvin. 

^  Either  their  work  or  workmanship ; — Ou  leur  ouvrage  ou  leur  fayon. 
— Calvin. 


84  COMMENTARIES  ON  EZEKIEL.  LECT.  III. 

Like  the  appearance  of  a  precious  stone,  lie  says  :  after- 
wards, 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  Proj)het  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  tvere  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,  tliat  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  vigour  was  drawn  in  dif- 
ferent ways.  Therefore  it  is  said,  07ie  wheel  was  in  the 
middle  of  ariother.  Finally,  here  God  represents  to  us  to 
the  life  what  exijerience  teaches.  For  first,  the  world  is 
carried  along  just  as  the  wheels  run  round,  and  that,  too, 
not  siinply  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  en- 
tangled together.  But  I  cannot  proceed  further  now,  and 
must  leave  the  rest  till  to-morrow. 


CHAP.  I.  18.  COMMENTARIES  ON  EZEKIEL. 


PRAYER. 


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. 


nocture  JTourtij. 

17.  When  they  went,  they  went  17.  Ad  quatuor  latera  sua,  ambu- 
upon  their  foiu*  sides  :  and  they  lando  ibant,  non  revertebantur  cum 
turned  not  when  they  went.  ambularent. 

What  he  had  ah-eady  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  exceeded  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. 

IS.  As  for  their  rings,  they  were  18.  Et  circumferentise  ipsis,Ht  pro- 

so  high  that  they  were  dreadful ;  and  ceritas  ipsis,  et  terror  ipsis :  et  terga 

their  rings  were  full  of  eyes  round  ipsarum"  plena  oculis  per  circuitum 

about  them  four.  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 


1  Properly  backs,  but  he  means  circumferences  or  felloes,  iron  lioops.- 
Calvin. 

^  That  is,  circumferences  or  strakes  ;  their  strakcs  were  full  of  eyes.- 
Odvin. 


86  COMMENTARIES  ON  EZEKIEL.  LECT.  IV. 

being  round  their  lengtli  and  breadth  is  equal.  Wlien  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  him- 
self, we  should  become  torpid  through  sloth.  The  Prophet 
then  required  to  be  so  variously  alfected,  that,  as  soon  as  he 
sees  that  no  common  vision  is  before  him,  he  should  aj)ply 
all  his  faculties  to  its  consideration.  What  he  now  says, 
that  the  chxumferences  of  the  wheels  were  full  of  eyes, 
signifies  that  all  the  wheels  were  not  rashly  but  consider- 
ately i3ut  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  rea- 
son and  plan.  By  the  eyes,  the  Prophet  understands,  that  pro- 
vidence which  never  wanders.  He  does  not  say,  that  every 
wheel  had  two  eyes,  but  that  the  circwniferences  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,  from  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  beliind  it, 
as  Vii-gil  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  cither  rashly  or  incon- 


CHAP.  I.  19.  COMMENTARIES  ON  EZEKIEL.  87 

sideratcly.     Now,  therefore,   we  comprcliend  the  sense  of 
this  portion.     He  adds — 

19.    And  vi'hen  the    living    creatnres         19.  Et  cum  incederent  ani- 

went,    the  wheels  went  by   them ;  and  malia,   incedebant  rotte   prope 

when  the  living  creatures  were  lifted  up  ilia  ;  et  cum  attollercntiu-  ani- 

from  the  earth,  the  wheels  were  lifted  malia  e  terra,  simul  elevantur 

up.  rotte. 

By  tliis  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  wdiom  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  movement  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  con- 
cealed from  human  comprehension.  We  see  many  things 
happen,  and  in  the  meantime  we  think  the  motions,  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,  there- 
fore, 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  discharg- 
ing 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 


88  COMMENTAKIES  ON  EZEKIEL.  LECT.  IV. 

order  of  tlie  seasons,  that  nothing  happens  unless  by  his 
inspiration.  AVhen,  therefore,  the  living  creatures  went  for- 
ward, the  wheels  near  them  also  went  forivard,  he  says, 
meaning  that  the  living  creatures  were  the  rule  by  which 
the  wheels  directed  their  course,  and  luhen  they  were  raised, 
he  adds,  the  ivJieels  luere  raised  also. 

20.  Whithersoever  the  spirit  was  to  20.  Quo  erat  spiritus  ad  eun- 
go,  they  went,  thither  was  their  spirit  dum  ambidabant,  ilhic  spiritus  ad 
to  go ;  and  the  wheels  were  lifted  up  eunduni ;  etiam  rota?  attollehan- 
over  against  them  :  for  the  spirit  of  the  tur  cum  ipsis ;  quia  spiritus  ani- 
living  creature  was  in  the  -wheels.  malis  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  tvere 
raised,  taking  the  word  generally  for  elevated,  hut  not  ex- 
actly as  in  the  last  and  next  verse.  I  now  add  the  next 
verse — 

21.  When  those  went,  these  went;  and  21.  Ambulando  ambule- 
when  those  stood,  these  stood  ;  and  when  bant  :^  et  cum  starent  sta- 
those  were  lifted  up  from  the  earth,  the  bant:  et  cum  elevarentur,- 
wheels  were  lifted  up  over  against  them:  attollebanturrot£Esimulcum 
for  the  spirit  of  the  living  creature  tvas  in  ipsis ;  quia  spiritus  animalis 
the  wheels.  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  im- 
movable. 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  tuere  elevated  together.  Here 
the  Prophet  enlarges  upon  what  he  had  just  touched  upon. 
For  although  the  matter  is    obscure,  yet  this  copiousness 

1  i.  e.  When  the  living  creatures  went,  the  wheels  went,  and  ^\lien  the 
one  stood  the  other  stood. — Calvin. 

2  This  word,  Nk^'J,  nesa,  is  correctly  used  for  being  lifted  up  from  the 
earth,  for  he  had  said  "raised"  before  without  any  addition. — Calvin. 


CHAP.  I.  21.  COMMENTARIES  ON  EZEKIEL.  8.9 

excites  attention,  and  leads  us  to  understand  that  the  motion 
of  the  wheels  is  not  uselessly  transferred  to  the  living  crea- 
tures, 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  for- 
merly 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  Pro- 
phet understood  the  spirit  of  the  living  creatures  to  be  in 
the  wheels,  yet  the  wheels  do  not  comprehend  anything,  but 
receive  vigour,  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  judg- 
ment 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  vigour 
by  themselves,  unless  so  far  as  God  by  bis  angels  directs  the 
earth  to  this  use,  or  while  he  bends  the  minds  of  men  in  one 
direction  or  the  other,  to  either  Avar  or  peace.     Now,  there- 
fore, we  clearly  see  the  meaning  of  ^^e  spirit  of  the  living  crea- 
tures 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,  (Matt.  x.  29 ;  Luke  xii.  6.) 
Therefore,  whenever  the  confusion  of  our  aflairs  urges  us  to 
despair,  let  us  try  to  remember  this  sentiment,  that  the  sj)irit 
of  the  living  creatures  is  in  the  wheels.     And  truly  when  Ave 
tremble  in  doubtful  circumstances,  Avhat  can  we  do  but  ac- 
quiesce in  this  doctrine — viz.,  that  the  end  of  everything  will 
be  according  to  God's  decree,  because  nothing  is  carried  on 
Avithout  his  permission,  and  that  there  is  no  motion,  no  agi- 
tation under  the  heavens,  unless  he  has  inspired  it  by  his 
angels.     Noav  it  folloAvs — 


22.  And  the  likeness  of  the  firma-         22.    Et   similitvido   super   capita 
ment  upon  the  heads  of  the  hvincj     animahs  hoc  est  animalium  firma- 


90  COMMENTARIES  ON  EZEKIEL.  LECT.  IV. 

creature  was  as  the  colour  of  tlie  menti  :^  tanquam  aspectus  chrystalli 
terrible  crystal  stretched  forth  over  terribilis;  expansi^  super  capita  ipso- 
the  heads  above.  ruin  anunaliarn  desuper. 

Now  tlie  Propliet  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  vigour  nor  mo- 
tion 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,  aho-ve  the  heads  of  the  living  creatures  was 
the  likeness  of  a  fii'mament.  By  these  words  he  wishes  gra- 
dually to  draw  us  to  God  himself,  and  God  also  so  deals  with 
his  Prophet  that  he  places  different  steps  by  wliicli  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  hun- 
dred 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  like- 
ness of  the  firmament.     Had  he  sim2)ly  seen  the  firmament, 

^  Expansion,  Vpl,  reklang,  is  the  word  used  by  Moses  in  the  history  of 
creatirtn.—Calvi  n. 

^  Others  translate  ice. — Calvin. 

^  Firmament,  or  extended  expansion ;  the  word,  ''1DJ,  netvi,  is  referred 
to  yp"l,  rekiang. — Calvin. 


CHAP.  I.  23.  COMMENTARIES  ON  EZEKIEL.  91 

it  would  not  have  been  a  vision  :  for  this  is  always  visible. 
I  know  not  why  the  Greeks  used  the  word  arepewfia,  nor  why 
the  Latins  followed  them :  for  the  Hebrew  word  yp'l,  rekiang, 
has  nothing  like  it  or  in  affinity  with  it.  Yet  I  use  the  re- 
ceived word.  The  heavens  then,  wliich  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  crea- 
tures an  expansion  was  spread  out.  Here  another  participle 
is  used,  ""IDJ,  netvi,  signifying  "  extended,''  for  the  word  PlLD^, 
neteh,  means  to  extend  or  stretch  out.  As  the.  appearance  of 
terrible  crystal,  he  says ;  for  the  colour  of  crystal  was  in 
this  sky  which  the  Prophet  saw,  but  God  added  the  terror, 
because,  as  I  have  previously  mentioned,  on  account  of  our 
sluggishness  God  must  put  forth  violence  when  he  wislies 
to  attach  us  entirely  to  himself  Above  the  heads  of  the 
living  creatures  themselves,  he  says,  nptoards;  that  is,  that  Ave 
may  understand  them  to  be  subject  to  the  sway  of  Almighty 
God,  as  we  shall  afterwards  see.     It  follows — 

2.3.    And   under    the   firmament  23.  Et  sub  expansione  wZ  yirni«- 

were  their  wings  straight,  the  one  mento  alas  ipsorum  recta^,  qna?qne 

towards  the  other  :  every  one  had  ad  socium  suimi,  cuique  animali  duaj 

two  which  covered  on  this  side,  and  alaj  quibus  se  operiebat,  et  cuique 

every  one  had  two  which  covered  on  dure  quibus  operiebant  se  sua  cor- 

that  side,  their  bodies.  pora  vd  in  corporibus  suis. 

There  is  some  obscurity  in  the  words, but  it  maybe  easily 
removed  if  we  remark  the  two  ways  of  covering ;  for  those 
wings  which  tended  upwards  covered  the  living  creatures 
themselves :  that  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  an- 


92  COMMENTARIES  ON  EZEKIEL.  LECT.  IV. 

other.  That  was  one  form  of  covering :  hut  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 — 

24.  And  when  they  went,  I  heard  24.  Et  audivi  vocem  alarum  ip- 
the  noise  of  their  wings,  like  the  sorum  sicuti  vocem  aquarum  mag- 
noise  of  great  waters,  as  the  voice  narum  vel  multarum  sicuti  vocem 
of  the  Almighty,  the  voice  of  Dei,^  cimi  ambularent  vocem  sermo- 
speech,  as  the  noise  of  an  host :  nis  sicuti  vocem  castrorum,  hoc  est 
when  they  stood  they  let  down  their  exercitus:  cum  starent  remittebant 
wings.  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  creatures,  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  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  sjieech  expressing  and 
confirming  what  we  formerly  saw — that  the  wheels  were 
moved  by  the  living  creatures,  because  in  the  wings  them- 
selves a  voice  was  heard.     He  adds,  it  was  as  it  were  a  voice 

1  Or  a  strong  voice,  or  the  voice  of  a  strong  one,  as  some  think. — ddvin. 


CHAP.  I.  24.  COMMENTARIES  ON  EZEKIEL.  93 

of  many  or  mighty  waters.  We  know  tliat  a  great  noise 
arises  from  the  overflow  of  an  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  Avhat  was  not  visible  of  itself  But  that  cannot 
suit  the  phrase,  "  the  voice  of  God,''  unless  we  understand 
it  as  in  Ps.  xxix.  5,  6,  9,  concerning  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  H^,  shedi,  brave  or  violent,  which 
suits  tolerably  well,  unless  a  general  form  of  speech  is  not  suffi- 
ciently 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  Avill  still  be  a 
loud  and  terrific  voice,  because  Scripture  calls  cedars  and 
mountains,  cedars  and  mountains  of  God,  on  account  of  their 
sujDcrior  excellence,     (Ps.  Ixxx.  11;  xxxvi.  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  for- 
ward in  the  living  creatures,  that  is  the  angels.  He  adds,  the 
voice  of  speech.  Here  Ezekiel  proceeds  further,  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 


94  COMMENTARIES  ON  EZEKIEL.  LEGT.  IV, 

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  multi- 
tude, one  can  scarcely  notice  another  with  the  view  of  promot- 
ing union,  and  yet  military  discipline  requires  this.-^  There- 
fore in  camps  there  is  great  clamour  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 
guidance,  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  carried  on  in  the  world  to  mighty  forces  ;  for 
he  says  that  such  reason  was  displayed  among  this  multi- 
tude, that  although  their  clamours  are  tumultuous,  j^ct  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  v.  1 7.)  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  Proj)hct  says  they  rested,  he  wishes 
to  mark  the  variety  of  hmiian  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 
rejiose,  but  because  he  does  not  always  work  in  the  same 
equable  manner. 

1  The  French  Translation  rather  amplifies  than  accurately  renders  this 
sentence. 


CHAP.  I.  25,  2G.         COMMENTARIES  ON  EZEKIEL.  95 


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  oiu"  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  pre- 
pared for  us  in  heaven  by  Jesus  Christ  our  Lord.     Amen. 


3L«tttre  jFifti)* 

25.  And  there  was  a  voice  from  25.  Et  fiiit  vox  desuper  expan- 
the  firmament  that  luas  over  their  sione  qu£e  erat  super  caput  eorum  ; 
heads,  when  they  stood,  aiid  let  down  cum  ipsa  starent  remittebant  alas 
their  wings.  suas. 

26.  And  above  the  firmament  that  26.  Et  super  firmamentumi  quae 
was  over  their  heads  was  the  like-  erat  super  caput  eorum  tanquam 
ness  of  a  throne,  as  the  appearance  visio,  vel  aspectus  lapidis  saphii-i 
of  a  sapphire  stone  ;  and  upon  the  similitude  solii :  et  super  similitu- 
likeness  of  a  throne  tvas  the  likeness  dinem  solii  similitudo  tanquam 
as  the  appearance  of  a  man  above  aspectus  hominis  super  ipsum  de- 
ujjon  it.  super. 

In  a  former  lecture  we  said,  that  the  Prophet,  while 
magnifying  the  glory  of  God,  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 
throne  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  satu  the  likeness  of  an  appearance.  Hence  we 
gather,  that  it  was  not  the  true  heavens  which  he  beheld, 

'  Or  rather  expansion,  as  we  have  said. — Calvin. 


96  COMMENTARIES  ON  EZEKIEL.  LECT.  V. 

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  ap- 
pearances only  were  presented  to  him.  Let  not  any  one 
think  that  the  Prophet  is  vainly  prolix  in  matters  suffi- 
ciently 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  ap- 
parent to  the  Prophet :  and  this  is  the  meaning  of  the  like- 
ness of  a  throne.  For  we  know  that  heretics  formerly  dis- 
turbed 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  com- 
ments, says,  that  the  Prophet  did  not  see  a  material  throne, 
but  only  the  likeness  of  one.  But  this  is  chiefly  needful  in 
mentioning  the  figure  of  a  man  :  for  this  and  similar  pas- 
sages, having  been  erroneously  explained  by  those  who 
assigned  a  human  form  to  the  Almighty,  have  given  occa- 
sion 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  saiu,  as  it  were,  the  likeness  of  a  liuman  appear- 
ance. One  noun  ought  to  suffice,  but  because  we  are  so 
prone  to  vague  and  erroneous  opinions,  he  joins  the  word 


CHAP.  I.  25,  26.        COMMENTARIES  ON  EZEKIEL  97 

"  appearance"  to  "  likeness."  We  see,  then,  that  whatever 
the  ancient  heretics  fabricated  about  the  visible  form  of 
Grod  is  excluded  by  the  clearest  language. 

It  is  now  asked,  Why  God  put  on  the  form  of  a  man  in 
this  vision  as  Avell  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."  (1  Tit.  iii.  26.)  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  wit- 
ness to  this,  when  he  says,  this  was  the  likeness  of  God's  glory, 
(ver.  28  :)  for  he  uses  the  name  Jehovah,  by  which  the  eternity 
and  primary  essence  of  God  is  expressed.  It  is  quite  toler- 
able that  God  should  be  represented  by  this  figure,  but  what 
John  says  in  his  chapter  xii.  (ver.  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  aj^peared  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  passing.  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 

VOL.  I.  G 


98  COMMENTARIES  ON  EZEKIEL.  LECT.  V, 

acknowledge  tlie  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,  Ijut  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  Pro- 
phet dispels  such  clouds  when  he  says — then  ap'peared  the 
likeness  of  the  appearance  of  a  man. 

Daniel  describes  to  us  the  throne  of  God  more  distinctly, 
who  (chap.  vii.  9  and  following)  brings  forward  The  Ancient 
of  Days  as  wearing  the  figure  of  a  man.  There  God  is 
placed  on  the  liighest  svmimit :  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  suf- 
fice us,  that  the  Prophet  saw  God  only  in  the  person  of  Christ, 


CTIAP.  I.  25,  26.         COMMENTARIES  ON  EZEKIEL.  99 

because  what  is  said  of  the  likeness  of  a  man  cannot  be  trans- 
ferred to  either  the  Father  or  the  Spirit :  for  neither  the 
Fatlier  nor  the  Spirit  was  ever  manifested  in  flesh,  but  God 
was  manifested  to  us  in  flesh  when  Christ  aj^peared,  in  whom 
resides  the  fulness  of  the  Divinity.  In  Phil.  ii.  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  profes- 
sedly 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  /^op^?;  is  used  by 
Paul,  which  distinguishes  essence  from  species.  Now,  there- 
fore, we  hold  the  view  of  Paul,  who  says,  that  Christ  was 
found  in  fashion  as  a  man,  because  he  was  outcast  and  de- 
spised 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  bod}^  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,  (Gen.  xix.  23,)  but  only  that  he  might  accom- 
modate 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  compre- 
hended. 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  Clirist   is 


100  COMMENTARIES  ON  EZEKIEL.  LECT.  V. 

sliown  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  im^Diety  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  them- 
selves 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  i^  often  mentioned 
in  the  Law  and  the  Prophets,  yet  they  restrict  this  to  the 
Father  alone  :  they  alloAv,  indeed,  Christ  to  be  God,  but 
when  pressed  closer,  they  say  that  he  is  God  in  essence,^  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,  chap,  iii.,  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  com- 
jiarison  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  jiersons  are  considered,  then  the  mark 
of  relation  between  them  arises,  so  that  the  Father  is  put  first, 
and  then  the  Son  and  Holy  Sjiirit,  each  in  its  own  order. 

^  "  Deiini  cssentiatum    .    .    .    Deus  factitius." — Orig.     "  Dieu  essentie 
.    .    .    Dicu  quia  Gste  fait." — Fr. 


HAP.  I.  25,  26.        COMMENTARIES  ON  EZEKIEL.  J  01 

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  unskilful  should  be  caught  by  such 
snares.  When  Paul  says,  (1  Tim.  iii.  16,)  that  God  was  mani- 
fest 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  xiv.  10,  11 ;)  and  in  other  places  he  teaches^  that  the 
whole  fulness  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  v.  20,)  saySj 
that  Christ  is  truly  God  :  This  is  the  true  God,  he  says, 
and  life  eternal — surely  the  blasphemy  will  not  be  toler- 
ated 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  xx.  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  Paiil  ?  God,  he  says,  re- 
deemed 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  there- 
fore, 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,  (v.  41.)  That  the 
whole  Deity  appeared  both  Isaiah  and  Ezekiel  plainly  tes- 
tify. I  saw  Jehovah  seated  on  his  throne.  (Is.  vi.  1.)  Who 
is  that  Jehovah  unless  the  God  of  Israel,  concerning  whom 
Moses  formerly  pronounced.  Thy  God,  0  Israel,  is  one  God. 
(Deut.  vi.  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 


102  COMMENTARIES  ON  EZEKIEL.  LECT.  V. 

in  the  perfection  of  liis  glory,  and  of  his  immense  essence, 
and  yet  appeared  in  the  person  of  Christ  alone,  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  endeavoured  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  un- 
derstand what  I  have  said.  At  the  same  time,  I  shall  not 
proceed  with  what  I  could  skilfully  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  subtilty 
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  Cor.  xii.  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  tht^one  was  the  likeness  as  of  the  appearance 
of  a  man  upon  it. 

27.  And  I  saw  as  the  colour  of  amber,         27.  Et  vidi  tanquam  formam 

as  tlie  appearance  of  fire  round  about  Ilasmal,  tanqiiam  aspectum  ig- 

within  it,  from  the  appearance  of  his  loins  nis  intuspercircuituni,  ab  aspcc- 

even  upward,  and  fron\  the  appearance  tu  lumborum  ejus  et  supra,  et 

of  his  loins  even  downward,  I  saw  as  it  ab  aspectu   lumborum  ejus  et 

Avere  the  appearance  of  fire,  and  it  had  infra,  vidi  quasi  aspectum  ignis 

brightness  round  about.  et  spleiidor  illi  m  cu'cuitu. 

By  these  words  the  Prophet  signifies  that  God  appeared 
so  visible  under  the  form  of  man  that  the  splendour  dazzled 
his  eyes.  For  if  the  aj^pearance  of  Christ  was  such  that  the 
Prophet  could  consider  each  j)art  separately,  as  when  I  be- 
hold a  man,  I  not  only  cast  my  eyes  uj^on  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. 


CHAP.  I.  27.  COMMENTARIES  ON  EZEKIEL.  103 

When  we  look  at  men  or  trees,  a  glance  is  sufficient  for  dis- 
tinguishing their  several  joarts.  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  hear  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,  /  saw  as  it  were  the  colour  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  colour  is  meant,  and  what  sort 
of  colour.  As  to  Jerome's  version,  electrum,  I  leave  it  doubt- 
ful :  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  colour  was  remarkable,  because  it  not  only  at- 
tracted the  eyes  of  the  Prophet  but  dazzled  them  with  its 
splendour,  so  that  he  acknowledged  it  as  celestial  and  divine. 
Therefore  he  adds,  there  was  as  it  were  the  appeay^ance  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  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 — 

28.    As   the   appearance  of  the  bovv-         28.  Tanquam  similitiulo  ar- 

that  is  in  the  cloud  in  the  day  of  rain,  so  cus,'  tanquam  aspectus   arcus, 

xvns  the   appearance  of  the  brightness  qui  est  in  nubc  in  die  pkivia^ 

round   about.       This   tvas   the   appear-  sic  fuit  aspectus  splendoris  in 

ance  of  the  hkeness  of  the  glory  of  the  circuitu.     Hsec  visio  similitudi- 

1  We  must  repeat  the  words  "  I  saw  "  from  the  former  verse. — Calvin. 
^  That  is,  when  it  rains. — Calvin. 


104  COMMENTARIES  ON  EZEKIEL.  LECT.  V. 

Lord.  And  wlien  I  saw  it,  I  fell  upon  nis  glorise  leliovje,  et  aspexi,  et 
my  iace,  and  I  heard  a  voice  of  one  that  cecidi  super  faciem  meam,  et 
spake.  audivi  voceni  loquentis.i 

The  Prophet  now  adds,  that  the  likeness  of  a  celestial  bow 
was  presented  to  him,  which  profane  men  call  Iris,  and  im- 
agine 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  hoj^e 
with  that  symbol,  as  often  as  thick  vaj)ours  cloud  the  hea- 
vens. For  we  seem  as  if  drowned  under  those  waters  of  the 
heavens.  God  therefore  wished  to  meet  our  distrust,  when 
lie  wished  the  bow  in  the  heavens  to  be  a  testimony  and 
pledge  of  his  favour,  because  it  is  said  by  Moses,  I  will  put 
my  bow  in  the  heavens.  (Gen.  ix.  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  favour  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  feel- 
ing, as  often  as  the  bow  appears,  it  is  clearly  determined 
that  the  earth  is  now  safe  from  a  deluge.  But  the  oj^inion 
of  those  who  consider  it  in  this  jilace  a  testimony  of  favour 
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,  (verse  3,)  when  John  saw  the  throne  of  God  sur- 
rounded by  a  bow,  because  God  was  reconciled  to  the  world 
by  Christ.  As  far  as  this  passage  is  concerned,  I  do  not 
disinitc  it,  but  to  interi^ret  it  so  here  would  be  altogether 
ovit  of  place,  because  the  whole  of  this  vision  was  formidable, 
as  I  said  at  the  beginning.  Thus  to  mingle  contrary  things 
would  pervert  tlie  whole  order  of  the  vision. 

What,  then,  is  the  object  of  this  bow  in  the  heavens  ?  We 
have  said  that  heaven  appeared  to  the  Pi'ophet  as  he  ascend- 

^  Others  translate,  a  spealdng  voice. — Calvin. 


CHAP.  I.  28.  COMMENTARIES  ON  EZEKIEL.  105 

eel  by  degrees  to  comprehend  the  glory  of  Grod,  because  the 
marks  of  deity  are  more  conspicuous  in  heaven  than  on 
earth.  For  if  we  look  back  upon  what  we  have  formerly 
explained,  God  is  never  without  witness,  as  Paul  says,  (Acts 
xiv.  17,)  but  yet  his  majesty  shines  clearer  in  the  heavens. 
But  when  the  bow  appears,  a  new  reason  occurs  for  magnify- 
ing the  glory  of  God.  For  in  the  bow  we  have  the  image  of 
deity  more  clearly  expressed,  whilst  we  reflect  on  the  mag- 
nificent 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  some- 
thing 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  in- 
duced to  contemplate  his  glory.  Hence  what  interpreters 
bring  forward  about  a  symbol  of  reconciliation  is  altogether 
out  of  place. 

/  saw,  says  he,  the  form  of  a  hoiu  which  is  placed,  or  which 
is  in  the  cloud  on  a  rainy  day.  If  any  one  should  ask  if 
those  colours  are  without  substance,  it  is  certain  that  colours 
arise  from  the  rays  of  the  sun  on  a  hollow  cloud,  as  j)hiloso- 
phers  teach.  Therefore  when  the  Prophet  says,  a  how  ap- 
pears on  a  rainy  day,  he  simply  means,  exists  or  appears  in 
the  midst ;  not  that  the  colours  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  mani- 
fold variety.  Afterwards  he  adds  again,  like  the  app)earance 
of  brightriess  round  about.  Again  the  Prophet  confesses 
that  his  eyes  Avere  blinded,  because  he  could  not  bear  such 
great  splendour.  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 


106  COMMENTARIES  ON  EZEKIEL.  LECT.  V. 

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  sub- 
mit 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  Pro- 
phet, 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  jjalm  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  to  face,  says  Jacob.  (Genesis  xxxii.  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  spectre  by  which  he  could  be  de- 
ceived 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  splendour  of  Jehovah's  glory. 
Since,  then,  it  is  certain  that  Christ  was  beheld  by  him,  he 


CHAP.  II.  COMMENTARIES  ON  EZEKIEL.  107 

is  Jehovah,  that  is,  Eternal  God ;  and  although  he  is  dis- 
tinct 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  oif  till  to-morrow. 

PRAYER. 

Grant,  O  Almighty  God,  since  of  thine  unbounded  goodness,  thou 
hast  counted  us  worthy  of  such  honour  as  to  descend  to  earth  in 
the  person  of  thine  only-begotten  Son,  and  to  appear  familiarly 
to  vis  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  %ixiif* 

After  the  Prophet  has  recited  the  Vision,  the  object  of 
which  was  to  confirm  his  mission,  he  now  adds,  /  fell  upon 
my  face,  by  which  words  he  expresses  his  persuasion  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  order  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  affec- 
tions of  the  flesh  ;  but  we  know  that  confidence  is  born  with 
us.  Therefore,  because  the  Prophet  was  not  naturally  dis- 
posed to  obey  God,  he  ought  to  be  cast  down  with  fear,  that 
at  length  he  might  be  really  humbled.     Now  he  adds : 

CHAPTER  11. 

1.  And  he  said  unto  me.  Son  of  1.  Et  dixit  ad  me,  Fili  hominis 
man,  stand  upon  thy  feet,  and  I  will  sta  super  pedes  tuos,  et  loquar 
speak  unto  thee.  tecum. 


108  COMMENTARIES  ON  EZEKIEL.  LECT.  VI. 

2.  And  the  spirit  entered  into  me         2.  Et  venit  in  me  spiritus  cum 

when  he  spake  unto  me,  and  set  me  loqueretur   ad   me,    et   statuit   me 

upon   my   feet,   that   I   heard   him  sujier  pedes  meos,  et  audivi  loquen- 

that  spake  unto  me.  tem  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  Ijing  upon  the  earth,  hut  continually  raises 
them  afterwards.  As  to  the  reprobate,  they  are  so  fright- 
ened at  the  sight  of  God,  that  they  utterly  fall  and  never 
rise  again.  But  it  is  diiferent  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  re- 
sult is  altogether  different,  as  we  see  here  :  because  after  God 
has  humbled  them,  he  commands  them  to  be  of  good  cour- 
age, 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  by  the  voice,  until 
the  Spirit  placed  him  on  his  feet. 

This  work  of  the  Spirit,  then,  is  joined  with  the  Avord  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  Sinrit.  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 


CHAP.  II.  3.  GOMMENTAllIES  ON  EZEKIEL.  109 

of  men  by  the  Spirit,  yet  his  word  is  not  without  fruit  ;  he- 
cause,  as  God  enlightens  us  hy  the  sun,  and  yet  he  alone  is 
the  Father  of  Lights,  and  the  splendour  of  the  sun  is  i^rofit- 
less  except  as  God  uses  it  as  an  instrument,  so  we  must 
conclude  concerning  his  word,  because  the  Holy  SjDirit  pene- 
trates our  hearts,  and  thus  enlightens  our  minds.  All  power 
of  action,  then,  resides  in  the  Sjjirit  himself,  and  thus  all 
praise  ought  to  be  entirely  referred  to  God  alone.  Mean- 
while, 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  re 
ject  it :  but  we  see  what  the  Prophet  says.  If  any  of  us  is 
fit  for  rendering  obedience  to  God,  the  Proj^het  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  fs  not  in  our  power 
to  obey  what  God  commands  us,  except  this  power  proceeds 
from  him.     Now  it  follows — 

3.  And  he  said  unto  me,  Son  of  man,  3.  Et  dixit  ad  me:  Fill  hominis 
I  send  thee  to  the  children  of  Israel,  mitto  te'  ad  filios  Israel,  ad  gentes 
to  a  rehellious  nation  that  hath  re-  rebelles  vel  defectrices,  qiiaj  rebel- 
belled  agahist  me;  they  and  their  larmit^in  me:  ipsietpatres  eorum 
fathers  have  transgressed  against  me,  pertidie  se  gesserunt  erga  me  usque 
even  unto  this  very  day.  ad  ipsum  huic  diem. 

The  Prophet  now  more  clearly  explains  the  object  of  the  * 
vision  which  he  has  formerly  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  honour  to  himself  alone,  that  he  should  be 
head  in  his  Church,  and  deservedly  so,  for  he  is  not  called  " 
our  Lawgiver  in  vain,  (Isa.  xxxiii.  22;  James  iv.  12,)  and  our 

^  Literally,  "  I  sending  thee," — Calvin. 

^  Rebelled.    This  word  is  the  same  as  the  last. — Calvin. 


110  COMMENTARIES  ON  EZEKIEL.  LECT.  VI, 

wisdom  consists  in  nothing  else  but  in  attending-  to  his  in- 
structions. Since,  therefore,  God  alone  is  to  be  heard,  every 
mortal,  whatever  he  professes  himself,  must  be  rejected,  un- 
less 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  labour  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  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,  be- 
cause 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  Sou  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  conti'act  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  purposly  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. 


CHAP.  II.  3.  COMMENTAllIES  UN  EZEKIEL.  Ill 

We  must  now  see  how  God  prepares  liim  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, — but  he  must  have  felt  it  a  profana- 
tion of  heavenly  doctrine  to  address  it  to  im^iious  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  dut}''. 
If  God  wished  to  use  his  agency,  he  ought  to  aftbrd  him 
some  hope  of  success,  or,  at  least,  he  ought  to  leave  it  suffi- 
ciently 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  princii^le :  when  God 
wishes  to  stir  us  up  to  obedience,  he  docs  not  always  promise 
a  happy  result  of  our  labour :  but  sometimes  he  so  puts  our 
obedience  to  the  test,  that  he  wishes  us  to  be  content  with 
his  command,  even  if  our  labour  should  be  deemed  ridiculous 
before  men.  Sometimes,  indeed,  he  indulges  our  infirmity, 
and  when  he  orders  us  to  vuidertake  any  duty,  he  at  the 
same  time  bears  witness  that  our  labour  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  labours, 
it  is  sufficient  for  them  to  obey  his  command.     And  from 


112  COMMENTARIES  ON  EZEKIEL.  LECT.  VI, 

this  passage  we  readily  collect  that  our  Prophet  was  thus 
disspirited.  And  we  read  the  same  of  Isaiah  ;  for  when  he 
is  sent  hy  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  vi.  9,  10.)  Not  only 
therefore  does  Isaiah  see  that  he  would  be  exposed  to  ridi- 
cule, and  so  lose  the  fruit  of  his  labour,  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  govern- 
ment, that  they  should  labour  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 
labour?"  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  labour  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  Cor.  ii.  15,  16,)  that  the 
gospel,  although  it  is  a  savour  of  death  unto  death,  is  yet  a 
sweet  savour  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  savour  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 


CHAP.  II.  .'J.  (;OMMKNT.\HIES  ON  EZEKIEL.  113 

twice  or  thrice  over,  tlie  answer  is  at  liand — 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  sliould  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,  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  re- 
nounced 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  bur- 
den, or  rather  shake  off  what  had  been  imposed  upon  them. 
Because,  then,  many  retreat  from  the  course  they  had  un- 
dertaken, because  they  do  not  experience  the  success  they 
had  imagined,  or  had  presumed  upon  in  their  minds,  there- 
fore 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 
lltt,  mered,  signifies  to  rebel  or  resist,  and  the  noun  "  rebel- 

VOL.  I.  H 


114  COMMENTARIES  ON  EZEKIEL.  LECT.  VI. 

lious"  is  suitable  enough.  Therefore  /  send  thee  to  the  rebel- 
lious nations,  because  directly  after  follows  the  word  1*1^, 
merdo,  which  means  who  have  rebelled  against  me.  We  know 
that  among  the  Jews  this  is  a  word  of  reproach ;  for  they 
often  call  us  12'')^,  goim,  "  Gentiles,"  as  if  they  called  us  "  pro- 
fane," "rejected,"  and  altogether  alienated  from  God.  Lastly, 
this  word^om  means  with  them  "pollution"  and  "abomina- 
tion;" 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 
honourable  title  which  he  had  assigned  to  them ;  for  it  was 
a  holy  nation  and  a  priestly  kingdom.  Wlien,  therefore, 
God  calls  them  goi7n,  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- 
jected nations,  as  we  liave  a  similar  description  in  Hosea. 
There  the  Prophet  is  ordered  to  take  a  harlot  to  wife.  (Hos. 
ch.  i.)  He  says  that  he  begat  a  son  and  a  daughter,  and  that 
he  called  the  son  '•/byj^v,  lo-ammi,  that  is,  "  not  God's  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  num- 
ber 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  Avhy  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 


CHAP.  II.  .S.  COMMENTARIES  ON  EZEKIEL.  Il5 

people  ;  for  the  Prophets  often  use  siinihxr  Langimge,  as  when 
they  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. 
(Isa.  i.  10  ;  viii.  16  ;  Ivii.  3  ;  Ezek.  xvi.  3.)  But  we  must  hold 
what  is  said  by  Isaiah,  cli.  viii. — "  Bind  my  testimony  upon 
my  discii)les.''  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  nie ;  by 
whicli  words  he  signifies  that  he  was  not  making  an  experi- 
ment as  if  they  were  jDreviously  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  ex- 
cuseless,  and  then  he  wished  to  break  down  their  contu- 
macy, 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."^  Hence  it 
appears  that  there  is  no  pretext  for  the  error  when  we  use 
the  fathers  as  the  Papists  do,  Avho  oppose  them  as  a  shield  to 
God  ;  for  whilst  they  have  the  fathers  on  their  tongue,  they 
esteem  this  a  suiScient  defence  for  every  impiety.  But  we 
'  Calvin's  Latin  is  mrda  ova  maJorum  corvornm, —  Tr. 


116  COMMENTARIES  ON  EZEKIEL.  LECT.  VI. 

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  ob- 
stinacy. 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  de- 
sist from  provoking  God  at  the  beginning,  and  so  by  a  con- 
tinual succession,  impiety  and  contempt  of  heavenly  teach- 
ing 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  an- 
other, 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  savour  of  death  unto  death,  as  it  was 
to  the  ancient  people.     It  follows — 

4.  For  they  are  impudent  chiklrcn  and         4.  Et  filii  duri  facie,  et  ro- 

stift-hearted.     I  do  send  thee  unto  them  ;  busti  eorde  :  ergo  mitto  tc  ad 

and  thou  shalt  say  unto  them,  Thus  saith  eos.  et  dices  iUis,  Sic  dicit  Do- 

the  Lord  God.  minator  lehovah. 

.5.  And  they,  whether  they  will  hear,  or  5.  Et  ipsi  sive  audiant  sive 
whether  they  will  forbear,  (for  they  'm;  desistant  quoniam  domus  rebel - 
a  rebellious  house,)  yet  shall  know  that  lionis  ipsi :  et^  scient  quod  pro- 
there  hath  been  a  prophet  among  them.  pheta  fuerit  inter  ipsos. 

God  proceeds  in  the  same  discourse,  but  expresses  in  other 
words  the  great  rebellion  of  the  people,  for  they  were  not 
only  obstinate  and  unbending  in  heart,  but  also  of  a  contu- 
macious countenance:  therefore  he  places  hardness  in  face  as 
well  as  in  heart.  The  words  indeed  are  different,  ""^p,  keshi, 
and  ^'^T^,  chezki,  "  of  brazen  countenance,"  for  we  may  trans- 
late "wicked"  and  "contumacious,"  for  this  disposition  ap- 

'  The  copula  "  and  "  is  here  rodundant,  but  it  may  be  resolved  into 
the  adverb  of  time  or  the  adversative  particle — "but  they  shall  know." — 
Calv'm. 


CHAP.  II.  4,  5.  COMMENTAllIES  ON  HZEKIEL.  Il7 

l)cars  ill  the  countenance,  nor  is  it  objectionable  to  render 
it  "  impudent."  But  jjropriety  of  speech  must  be  retained  ; 
for  we  must  speak  of  tlie  robust  of  heart  as  "  broken  down/' 
or  if  tlie  alhision  seems  more  apposite,  we  must  render  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  jiroud  contemj)t,  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  hypo- 
crisy 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  im- 
mersed 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  ex- 
posed to  many  reproaches :  since  the  Israelites  were  not  only 
filled  with  a  hidden  contempt  of  God,  but  they  openly 
showed  their  ferocity,  so  to  speak,  since  they  were  of  so  bra- 
zen a  front  that  they  would  without  doubt  purposely  reject 
the  Prophet.  They  are  hard-hearted  children,  &c.,  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  laljour  approved  of  God.  This  is  the  meaning  of 
the  phrase  which  is  now  a  second  time  repeated,  J  send  tJiee 
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 
labour  in  vain.  But  God  answers  in  return,  that  the  Pro- 
phet 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  toAvards  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 


118  COMMENTARIES  ON  EZEKIEL.  LECT.  VIT. 

with  liim,  cis  we  are  accustomed.  For  unless  God  show  us 
the  present  fruit  of  our  labour,  we  languish,  and  so  we  endea- 
vour by  turning-  back  to  withdraw  ourselves  from  his  autlio- 
rity :  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  eu- 
joying  the  privilege  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  oiu-selves  to  thee  Avith  all  due  docility,  that  we  may 
truly  perceive  thee  to  be  our  Father,  and  may  be  confirmed  in 
the  confidence  of  oiu-  adoption,  as  long  as  thou  perseverest  to 
address  us,  imtil  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. 


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  over- 
coming all  obstacles,  that  he  has  to  take  in  hand  God's  busi- 
ness. For  even  here  God  does  not  give  fixed  commands,  that 
he  will  do  afterwards  in  its  place,  but  the  observation  is  gene- 
ral. 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  intre- 
pid disposition,  although  he  has  stern  and  hard-hearted 
enemies.  Afterwards  he  adds,  whether  they  will  hear  or 
whether  they  tuill  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  liis  labour,  for  if  we  do  not  succeed  accord- 
ing to  the  desire  of  our  minds,  we  are  inclined  to  despair :  but 


CHAP.  II.  4,  5.  COMMENTARIES  ON  EZEKIEL.  119 

God  wishes  us  to  proceed  in  the  course  of  our  duty,  though 
all  tilings  should  turn  out  contrary  to  our  wishes.  But  he 
shows  that  there  shall  be  some  fruit  of  our  labour,  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 
labour :  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  ofi"  of  every  disguise  of  impiety  in  which  men  wil- 
lingly clothe  themselves.  For  even  hypocrites,  though  they 
perish  knowingly  and  wilfully,  yet  think  themselves  excusa- 
ble, 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  Avould  be  useful  in  another  way, 
namely,  that  they  may  perceive  that  thei^e  has  heen  a  prophet 
among  them.  In  tliis  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,  &c.  For  we  have  said  that  the 
copula  ought  to  be  resolved  into  the  adversative  particle, 
because  even  then  they  shall  knotv :  for  their  perverseness 
shall  not  prevent  their  being  convinced  by  God.  We  may 
learn  then  from  this  place,  that  although  the  impious  furi- 
ously endeavour  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  trea- 
sure. Those  who  are  left  without  the  law  and  the  prophets 
shall  not  escape  God's  hand,  because  their  conscience  is  suf- 
ficient to  take  away  all  excuse.  (Rom.  ii.  12.)  But  when 
God  invites  men  to  himself,  and  approaches  near  them,  and 
ofiers  himself  to  them  in  a  peculiar  manner  as  their  Father 
and  Teacher,  if  they  reject  so  remarkable  a  benefit,  truly 


120  COMMENTARIES  ON  EZEKIEL.  LECT.  VII. 

their  ingratitude  is  woi-thy  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  heen  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  bis  great 
loving-kindness.     Now  it  follows — 

6.  And  thou,  son  of  man,  be  not         6.  P^t   tu  fili  hominis   ne  timeas 

afraid  of  them,  neither  be  afraid  of  ab   illis,  et  a  sermonibus  eoruni  ne 

their  words,  though  briers  and  thorns  timeas  quia  rebelles'  sunt,  et  spinse 

be  with  thee,  and  thou  dost  dwell  tecum  erga  te,  et  cum  scorpionibus 

among  scorpions  :  be  not  afraid  of  tu    habitas  :    a  sermonibus    eorum 

their  words,  nor  be  dismayed  at  their  ne    timeas,    et  a    facie    eorum    ne 

looks,  though  they  be  a  rebellious  frangaris,  quia  domus  rebellis  ipsi 

house.  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  dis- 
courses of  every  sort.  He  brings  forward  no  other  reason 
than  they  are  a  rebellious  house,  or  a  rebellious  and  j)erverse 
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  uj^on  the  deaf,  yet  they  do  not  cease  to  discharge 
their  duty,  although  they  ftitigue  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  he  afraid  of  them,  nor  he  terrified  at  their  words. 
By  "  words,"  I  do  not  understand  simply  tbreats  but  calum- 
nies by  Avhich  we  know  the  servants  of  God  to  be  oj^j^ressed. 

'  The  word  is  diflereiit  from  DHTlD.  tnordhn.  rehelllvus,  ver.  3  :  but 
conniientators  translate  it  the  same,  though  perhaps  it  signifies  something 
else,  for  it  is  not  in  common  use  among  the  Hebrews. — t'alvin. 


CHAP.  II.  6.  COMMENTARIES  ON  EZEKIEL.  121 

For  liypocrites  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  con- 
firm this  by  perpetual  succession  ;  then  they  say  that  the 
Church  never  is  without  the  Holy  Spirit,  and  hence  it  cannot 
happen  that  God  should  ever  desert  them.  We  see,  there- 
fore, that  the  domestic  enemies  of  God  not  only  use  threats 
against  his  servants,  but  at  the  same  time  bring  many  false 
pretences  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  afr-aid,  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  petu- 
lantly to  render  that  sacred  name  a  laughing-stock  by  their 
use  of  it.  Since,  therefore,  God  allows  us  to  despise  lan- 
guage 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  honour  is  not  attributed  to  God,  unless 
every  lofty  thing  in  the  world  is  compelled  to  obey  him,  so 
that  the  doctrine  alone  may  shine  foi'th  which  comes  direct 
from  the  mouth  of  God. 

Now  he  adjoins,  because,  (or  althovgh,  for  this  causal  par- 
ticle may  be  resolved  adversatively,)  hoivever  rebellious  they 
onay  be,  and  like  thorns,  however  thou  tnayest  dwell  among 
scorpions,  yet  do  not  fear  their  words,  and  do  not  be  broken 
doivn  by  their  appearance.  T\T\T\,  chethetli,  signifies  to  be  rub- 
bed 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  calumnies,  because  they  are  a  rebellious  house.  This 
passage  teaches  us  that  none  are  fit  to  undertake  the  pro- 


122  COMMENTARIES  ON  EZEKIEL.  LECT.  VII. 

phetic  office,  unless  those  who  are  armed  with  fortitude  and 
perseverance  whatever  may  happen,  so  that  they  do  not  fear 
any  threats,  nor  hesitate  or  vaciUate  when  oppressed  by 
unjust  calamities.  So  Paul  says,  (2  Cor.  vi.  8,)  that  he  per- 
severed through  both  evil  report  and  good  report,  although 
he  was  unworthily  slandered  by  the  wicked.  Whoever, 
therefore,  wishes  to  prepare  himself  faithfully  for  under- 
taking the  office  of  a  teacher,  should  be  endued  with  such 
constancy  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  scor- 
pions and  thorns,  and  they  see  the  Prophet  performing  com- 
mands 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  hur- 
ried away  into  any  excess,  or  carried  forward  with  intem- 
perance against  their  adversaries.  But  they  could  not  in 
any  other  way  vindicate  their  doctrine  against  the  wicked, 
who,  impelled  by  a  diabolical  fury,  strove  with  even  God 
himself  We  must  hold,  therefore,  that  although  they  were 
cruel  and  severe  in  language,  yet  they  breathed  pure  hu- 
manity from  the  heart.  For  our  Prophet  was  not  a  barbar- 
ous 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. 


7.  And  thou  shall  speak  my  words  unto        7.  Et  proferes  verba  mea 
them,  whether    they  will   hear,  or  whether     ad  ipsos    si    a\idierint  et 


CHAP.  II.  7.  COMMENTARIES  ON  EZEKIEL.  12o 

they  will  forbear ;    for  they  are  most  rebel-     si  destiterint,  qiiia  rebelles 
lious.  sunt.i 

Again  lie  repeats  what  he  had  said,  with  but  the  change 
of  a  few  words,  yet  the  meaning  is  the  same,  that  the  Pro- 
phet 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  labour 
may  appear.  We  may,  therefore,  indulge  both  hopes  and 
wishes,  but  if  it  should  turn  out  otherwise  than  we  antici- 
pated, 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  :  iliou,  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  labours, 
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,  there- 
fore, 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  refrac- 
tory, yet  God's  word  must  be  uttered,  because  he  com- 
mands it.     It  follows — 

8.  But  thou,  son  of  man,  hear  8.  Et  tu  fili  honiinis  audi  qufe  ego 

what  I  say  unto  thee  ;  Be  not  thou  loquor  ad  te,  ne  sis  rebellis  quem- 

rebellious  like  that  rebellious  house:  admodum   domus  hsec  :*    aperi    os 

open  thy  mouth,  and  eat  that  I  give  tumn  et    comede  qusecimque   pro- 

thee.  posuero  tibi. 

'  Otherwise,  Thou  shalt  pronounce  my  words  to  them,  whether  they 
will  hear,  or  whether  they  will  refuse  to  hear,  for  siu'cly  they  are  men  of 
rebellion. — Calvin. 

2  Israel  must  be  understood. — Calvin. 


124  COMMENTARIES  ON  EZEKIEL.  LECT.  VII. 

God  continues  to  confirm  his  servant,  but  lie  advises  liini 
of  a  cause  of  stumbling  wliicli  might  break  his  spirit  ;  for 
when  he  perceived  tlie  great  obstinacy  of  the  house  of  Israel, 
he  mip'ht  refuse  the  office  of  their  teacher  a  hundred  times 
over.  God,  however,  adds  incentives  and  exhortations  to 
perseverance,  although  he  experiences  the  abandoned  obsti- 
nacy of  the  house  of  Israel :  do  thou  hear,  says  he,  what  I 
shall  say  to  thee.  Here  we  see  that  no  one  can  discharge 
tlie  teacher's  office,  unless  he  be  a  proficient  in  God's  school. 
It  believes,  therefore,  those  who  wish  to  be  thought  disciples 
of  God  to  be  teachers  of  truth,  and  for  this  purpose  first  to 
listen  to  God's  instructions.  Then  he  takes  away  a  stum- 
blingblock,  as  we  have  said,  he  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 
l^eople  is  like  a  violent  tempest,  where  all  conspire  to- 
gether, and  even  those  who  are  not  wicked  yet  are  carried 
forward  with  the  crowd.  Since,  therefore,  the  multitude 
sometimes  carries  away  even  the  servants  of  God,  here  God 
meets  his  Proj^het  and  puts  a  bridle  upon  him,  that  thou  he 
not  rebellious,  says  he,  like  the  house  of  Israel.  He  does  not 
here  speak  indefinitely  concerning  any  people,  but  concern- 
ing that  nation  which  boasted  itself  to  be  divinely  elected, 
and  bore  in  the  flesh  the  symbol  of  its  adoption.  Yet  God 
Avishes  the  consent  of  his  people  to  be  neglected  by  his  Pro- 
phet, 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  Projjhets.  And  therefore  this  pas- 
sage must  be  diligently  observed,  because  at  this  day  many 
of  these  magnificent  titles  vanish  away  when  they  arc 
brought  to  reason  :  for  we  know  that  they  are  mere  smoke 
by  which  Satan  endeavoui's  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  wa  may  be  com- 
})letely  afiected  as  soon  as  his  name  is  mentioned,  but  mean- 
wliile  we  must  use  prudence  and  discretion,  lest  wc  should  be 
struck  with  awe  wlien  Satan  uses  God's  name  to  deceive  us. 


CHAP.  II.  8.  COMMENTARIES  ON  EZEKIKL.  125 

And  as  we  must  use  discernment,  God  liere  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  honour  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  for- 
ward 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,   (chap.  viii.  12,  13,)  Thou  shalt  not  say  a  con- 
spiracy 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  Pet.  iii.  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  contu- 
macy must   be  despised.      Afterwards  the  Prophet  adds, 
(Isaiah  viii.  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  purely,  and  with- 
draw themselves  from  the  common  impiety,  were  like  mon- 
sters, and  were  esteemed  as  complete  wonders.      But  the 
author  of  the  Epistle  to  the  Hebrews  accommodates  this 
place  to  the  reign  of  Christ,  (Heb.  ii.  13,)  and  not  without 
reason.     For  to  this  day  we  are  a  wonder  to  God's  enemies, 


126  COMMENTARIES  ON  EZEKIEL.  LECT.  VII. 

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  oifscouring  of  the  world.  But  although  we  are  to  them 
for  signs  and  wonders,  it  is  sufficient  for  us  to  be  acknow- 
ledged 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  separa- 
tion from  God  himself?  Therefore,  because  we  cannot  ex- 
tend the  hand  to  Papists  on  any  other  condition,  and  culti- 
vate 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  sec  that  we  are  all  commanded  to  act  thus  in  the 
person  of  the  Prophet :  for  ]ic  had  said  a  little  before,  a  pro- 
phet 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  scor- 
pions, 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  in- 
jured 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  practical  symbol  God  confirms  Ezekiel 
in  his  vocation :  for  he  orders  him  to  eat  a  hook,  which 
was  fulfilled  in  vision.  Jeremiah  uses  the  same  metaphor, 
(chap.  XV.  16,)  but  with  some  slight  difference,  because  our 
Prophet  seemed  to  himself  to  eat  a  volume :  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  lie  had  really 
dressed  and  digested  them.  But  God  wished  to  confirm  our 
Prophet  in  another  way,  namely,  l)y  offering  him  a  volume, 


CHAP.  II.  9,  10.  COMMENTARIES  ON  KZEKIEL.  127 

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  tlie  effect  was  just  as  if 
God  had  made  a  mortal  the  channel  of  his  Spirit :  as  if  he 
had  said,  "  Now  you  shall  utter  nothing  human  nor  terres- 
trial ;  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,  wdio  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  Cor.  iv.  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  God  wished  the 
Prophet  to  eat  the  book,  concerning  which  also  it  follows 
afterwards — 

9.  And  when  I  looked,  behold,  an  9.  Et  aspexi,  et  ecce  manus 
hand  ivas  sent  unto  me ;  and,  lo,  a  roll  emissa  ad  me,  et  ecce  in  ea  volu- 
of  a  book  was  therein ;  men  libri ; 

10.  And  he  spread  it  before  me:  and  10.  Et  explicnit  coram  facie 
it  was  written  within  and  without :  and  mea,  et  ecce  scriptum  erat  volumen 
there  was  written  therein  lamenta-  a  facie  et  retro,  ^  et  scriptura  ^  la- 
tions,  and  mourning,  and  woe.  mentationes,  et  carmen,  et  vse. 

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,  n?^!/^)  megleth, 
comes  from  77J,  gelel,  to  roll,  as  the  word  volume  among  the 
Latins.  For  they  were  formerly  accustomed  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  bar- 


"  That  is,  behind  and  before." — Calvin. 
"  What  was  written  in  it." — Calvin. 


128  COMMENTARIES  ON  KZRKIEL.  LECT.  VII. 

barians  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,''  &c.  (Ps.  xl.  8  ; 
Heb.  X.  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 
hy  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  miglit  have  contemptuously 
rejected  him  after  three  or  four  days,  as  if  he  had  come  to 
an  end — "  A  roll  was  indeed  oifered  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  luas  written  before  and  behind.  Ho  now  says,  for 
such  was  his  argument,  that  lamentations  only  were  written 
there.  lUn,  hegeh,  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  Tl,  hei,  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  plea- 
sant, 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  under- 
stand that  the  Israelites  were  more  and  more  exasperated, 
when  the  Prophet  said,  that  he  came  like  a  herald  who  de- 
nounced war  in  the  name  of  God,  and,  at  the  same  time, 
had  no  message  of  peace.  As  to  the  rest  of  the  peoi)le,  we 
shall  see  afterwards,  in  many  places,  that  he  was  a  messen- 
ger of  God's  mercy,  but  his  duty  was  to  rouse  up  the  Jews, 


CHAP.  ITI.  1,  2.  COMMENTARIES  ON  EZEKIEL.  ]  2<) 

SO  that  they  might  feel  God  their  adversary  :  thus  the  Pro- 
pliet  was  sent  witli  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  Avhat 
follows  is  connected  Avith  this  subject. 

PRAYER. 

Grant,  Almighty  God,  since  thou  hast  tliis  day  deigned  to  invite 
lis  to  thyself  '.rith  the  testimony  of  thy  paternal  favour,  that  we 
may  not  be  as  the  beasts  of  the  forest,  but  submit  ourselves 
calmly  to  thee,  and  so  foUow  Avhere  thou  callest  us,  that  we  may 
in  reaUty  feel  thee  to  be  oiu-  Father;  and  thus  may  we  live 
under  the  protection  of  thy  hand  as  long  as  we  are  pilgrims  in 
this  Avorld,  so  that  at  length  being  gathered  unto  thy  heavenly 
Idngdom,  we  may  cleave  entirely  to  thee  and  thine  only-begotten 
Son,  who  is  our  felicity  and  glory. — Amen. 


CHAPTER  III.     - 

1 .  Moreover,  he  said  unto  me,  Son  1.  Et  dixit  mihi,  Fili  hominis, 
of  man,  eat  that  thou  findest ;  eat  quod  inveneris,  comedendo  comede, 
this  roll,  and  go  speak  unto  the  volumen  hoc,  et  vade  loquere  ad 
house  of  Israel.  domum  Israel. 

2.  So  I  opened  my  mouth,  and  he  2.  Et  aperui  os  meum,  et  pavit 
caused  me  to  eat  that  roU.  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  for- 
bidden 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 — 

VOL.  I.  1 


1 30  COMMENTARIES  ON  EZEKIEL.  LECT.  VIII. 

3.  And  he  said  unto  me,  Son  of  3.  Et  dixit  mihi,  Fili  liominis, 
man,  cause  thy  belly  to  eat,  and  fill  ventrem  tuum  pasce,  et  viscera  tua 
thy  bowels  with  this  roll  that  I  give  reple '  volumine  isto,  quod  ego  do  tibi, 
thee.  Then  did  I  eat  it;  and  it  was  et  comedi,  et  fuit  in  ore  meo  tan- 
in  my  mouth  as  honey  for  sweetness,  quam  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  :  meanwhile,  God  treats  their  vanity  as  a  laugh- 
ing stock,  because  their  labour  is  fruitless.  Hence  we  must 
observe  the  passage  of  Paul  already  quoted,  "  the  kingdom 
of  God  is  with  power.''  (1  Cor.  iv.  20.)  But  the  efficacy  of 
the  Holy  Spirit  is  not  exerted  unless  when  he  who  is  called 
to  teach  applies  his  serious  endeavours  to  attain  to  the  dis- 
charge of  his  duty.  For  this  reason,  then,  Ezekiel  is  com- 
manded 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  witli  feelings  of 
an  opposite  kind  ;  for,  as  they  were  often  rough  and  stern 
like  their  work,  so  they  condoled  with  the  miserable  peoj)le : 
but  their  grief  did  not  hinder  them  from  proceeding  in  the 
discharge  of  their  duty.  For  this  reason  Ezekiel  now  says, 
the  hook  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 
ujion  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  tlie  feeling  of  too  great 
humanity  which  might  otherwise  have  delayed  him.  Jere- 
miah uses  the  same  expression.  (Chap.  xv.  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 

1  "  Thou  shalt  m.'— Calvin. 


CHAP.  III.  8.  COMMENTARIES  ON  EZEKIEL.  101 

not  only  anxious  but  very  sorrowful  when  lie  thought  that 
utter  destruction  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  jjeople,  and  use 
their  utmost  endeavours  to  promote  it,  and  yet  manifest  a 
firm  constancy,  and  never  hesitate,  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  afforded  me  joy 
and  gladness  of  heart,  because  thy  name  has  been  called 
over  me,  0  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  fulfil  thy  commands  with  good  faith 
and  constancy:  therefore  thy  words  were  my  delight.  After- 
wards he  adds,  (v.  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. 


4.  And  he  said  unto  me,  Son  of  4.  Et  dixit  mihi,  Fili  hominis, 
man,  go,  get  thee  unto  the  house  of  vade  (ingredere)  ad  domum  Israel, 
Israel,  and  speak  with  my  v/ords  et  loquere  ad  eos  in  sermonibus 
unto  them.  meis. 

5.  For  thou  art  not  sent  to  a  5.  Quia  non  ad  popukmi  profun- 
people  of  a  strange  speech,  and  of  dos^  labiis  et  gravem  lingua,  tu 
an  hard  language,  but  to  the  house  missus  es  ad  dommii  (Israel  sci- 
of  Israel:  licet.) 

(J.  Not  to  many  people  of  a  strange         6.   Non  ad  popidos  multos  pro- 

speechandof  anhardlanguage,whose  fundos  labio  et  graves  lingua  quos 

T^ords  thou  canst  not  miderstand  :  non  intelliges  f  si  non  ad  eos  misis- 

surely,  had  I  sent  thee  to  them,  they  sem  te,  ipsi  audissent  te. 
would  have  hearkened  unto  thee. 


^  That  is,  "  profound  in  speech :"  it  is  a  collective  noun,  hence  the 
number  is  changed :  literally,  "  to  a  people  profound  in  lip." — Calvin. 
-  That  is.  "  whoso  language  thou  wilt  not  understand." — Calvin. 


132  COMMENTARIES  ON  EZEKIEL.  LECT.  VIII. 

7.  But  the  house  of  Israel  will  7.  Atqui^  domus  Israel  nonvolent 

not   hearken   imto  thee ;   for   they  ad   audienduni  te,  quia  si  non  vo- 

will  not  hearken  unto  me :   for  all  lunt   audire   me,  quia   tota  domus 

the  house  of  Israel   are  impudent  Israel  duri  fronte  (vel  prcej'racti)  et 

and  hard-hearted.  robusto  corde  ipsi. 

Now  at  greater  lengtli  God  explains  wliy  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  de- 
livers to  the  Israelites.  Let  us  then  preserve  this  order, 
as  the  volume  is  first  given  to  the  Prophet,  and  then  transfer- 
red 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  iv.  11) 
ought  to  guide  us,  he  who  speaks  in  the  Church  ought  to 
speak  the  words  of  God.  Now  he  adds,  /  do  not  send  thee 
to  a  j^^ople  strange  in  speech  and  hai-d  in  language,  hut  to 
the  house  of  Israel.  Some  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  re- 
mote 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  docs  not  approve  itself  to  me,  be- 

'  The  copula  here  is  taken  adversativelv — "  but  are  unwillirj;  to  hear 
thee." — Calvin. 


CHAP.  III.  4-7.  COMMENTARIES  ON  EZEKIEL.  133 

cause  I  read  tliese  three  verses  in  the  same  context,  as  tliey 
are  united.  It  is  hy  no  means  doubtful,  tliat,  hy  this  com- 
parison, 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  tuere  a  bitter  jpeople.  Here 
God  signifies,  that  nothing  prevented  the  Israelites  from 
obeying  the  doctrine  of  the  Prophet  but  their  malice  and 
impiety.  For  this  reason  he  says,  I  do  not  send  thee  to  a 
people  profound  in  speech.  I  know  not  how  some  have  con- 
jectured 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 
Projihet  is  not  sent  to  men  of  an  unknown  language  because 
he  would  have  been  a  barbarian  to  them  and  they  to  him. 
/  do  not  send  thee  to  them,  therefore,  hut  to  the  house  of  Israel. 
Now  he  adds,  not  to  many  peoples.  Those  who  translate 
" many"  by  '"great,"  do  not  understand  the  Prophet's  mean- 
ing, 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  under- 
stand :  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  ii^7"D5«$,  am-la,  to  have  the  sense  of  swearing, 
and  interpret  it  affirmatively  for  HDi^D,  cameth,  "  truly,"  or 
"  surely."  But  if  we  receive  it  so,  the  passage  will  be  defective ; 
for  they  understand  DX,  am,  "  again,"  "  afterwards:"  for  these 
two  words,  5<7'DX,  am-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 


134  COMMENTARIES  ON  EZBKIEL.  LECT.  VIII. 

people,  because  they  rather  sought  vain  and  foolish  prophe- 
cies, than  suhmittecl  themselves  to  the  truth ;  just  as  if  he 
had  said,  if  any  impostor  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  lieard  thee,  as 
if  it  had  been  said,  unless  a  difference  of  speech  had  inter- 
posed, I  had  rather  have  used  thine  assistance  with  reference 
to  foreign  nations.  In  this  Avay  God  signifies  his  displeasure, 
when  he  says,  that  he  would  ratlier  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.  / 
do  not,  therefore,  send  thee  to  many  peoples,  profound  in 
speech  and  strange  in  tongue,  because  thou  wouldst  not  under- 
stand 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  Israel- 
ites 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,  (chap,  xxviii.  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  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  sufi'ering  no  impediment  in  profiting  by  his  word, 
except  their  own  unwillingness  to  hoar.  (Isaiah  viii.  16  ; 
xxix.  n.)  For  he  says,  that  the  heathen  would  be  obedient, 
if  they  could  be  partakers  of  such  a  l)enefit.     Unless  there- 


CHAP.  III.  4-7.  COMMENTARIES  ON  EZEKIEL.  135 

fore  the  language  of  the  Prophet  had  been  unknown  to  the 
profane  and  uncircvnucised  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  ai^e  uniuilling  to  hear, 
that  is,  the  house  of  Israel  is  unwilling  to  liear  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  dis- 
obedient to  the  Prophet  but  to  God  himself,  as  Christ  also 
when  he  exhorts  his  disciples  to  perseverance  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 
XV.  18.)  For  this  stumblingblock  is  likely  to  break  the 
spirits  of  the  pious,  when  they  see  their  teaching  so  proudly 
rejected.  Tliis  reproach  alone,  therefore,  is  often  accustomed 
to  recall  the  sci'vants  of  God  from  their  course :  but  this 
admonition  is  proposed  to  them  in  the  midst,  that  God  him- 
self 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  con- 
tempt and  haughtiness  being  thrown  upon  their  labour. 
But  is  not  God  worthy  of  being  listened  to  before  all  angels? 
Since,  then,  they  are  jjroud  and  unbelieving  towards  God 
himself,  it  is  not  surprising  that  they  do  not  reverently  re- 
ceive what  is  proposed  to  them  by  mortal  man.  Now,  there- 
fore, we  see  what  the  intention  of  God  is  when  he  says, 
the  house  of  Israel  ivill  not  hear  thee,  because  they  do  not 
hear  me  :  lest  it  should  be  vexatious  to  the  Proj)het  to  see 
his  labour  profitless,  nay,  even  the  children  of  Israel  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  hold  or  a  daring  asjyect,  and 
of  a  hard  heart.  He  repeats  what  we  saw  before,  but  in 
other  words — namely,  that  the  people's  hardness  of  heart 


136  COMMENTARIES  ON  EZEKIEL.  LECT.  VIII. 

was  imtameable,  and  that  tlicy  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. 

8.  Behold,  I  have  made  thy  face  8.  Ecce  posui  facies  tuas  (faciem 
strong  against  their  faces,  and  thy  tuani)  duram  contra  facies  ipsorum, 
forehead  strong  against  their  fore-  et  frontera  tuam  duram  contra  fron- 
heads.  tem  ipsormii. 

9.  As  an  adamant,  harder  than  9.  Tanqiiam  adamantem  fortiorem 
flint,  have  I  made  thy  forehead :  fear  lapide  (vel  saxo)  posui  frontem  tuam, 
them  not,  neither  be  dismayed  at  ne  timeas  ipsos,  et  non  frangaris  a 
their  looks,  though  they  be  a  rebel-  facie  (vel  a  prsesentia  ipsorum)  quia 
lious  house.  domus  rebellionis  sunt.i 

Ezekiel  was  forewarned  of  the  obstinacy  of  the  people,  yea, 
even  of  their  desperate  wickedness.  Now  God  strengthens 
him  lest  he  should  despair  when  he  saw  that  he  must  con- 
tend 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  ada- 
mant against  the  hardness  of  the  people.  If  he  had  hoped 
for  more  fruit  from  his  labour,  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  peojile  would  be  docile,  he  had  approached 
them  more  carelessly.  Grod,  therefore,  excites  him  when  he 
speaks  of  their  obstinacy.  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  difficulty.  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  tliis  way  he  was  admonished  that  fortitude  was 
to  be  hoped  for  from  some  otlier  quarter,  tliat  he  might  not 

'  non"''")0,  meri.-heincli,  a  word  which  we  have  formerly  discussed. — Calvin. 


CHAP.  III.  8,  9.  COMMENTARIES  ON  EZEKIEL,  1  o7 

spend  liis  strength  in  vain,  but  allow  liimself  to  be  governed 
by  tlie  Spirit  of  God.  For  when  we  think  only  on  the  quality 
and  qviantity  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,  tJtat  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  ovir  work  by  the  standard  of  our  own  capacity,  nor  yet  to 
consider  our  own  powers,  but  to  repose  on  some  communicated 
strength  which  God  hero  extols  in  no  empty  praises.  Who- 
ever, therefore,  sliall  acknowledge  that  God  is  sufficient  for 
overcoming  all  obstacles,  will  gird  himself  bravely  for  his 
Avork  ;  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  Avith  Jere- 
miah :  They  shall  fight  against  thee,  but  they  shall  not 
prevail.  (Jer.  i.  19  ;  xv.  20.)  Hence  there  is  no  reason  why 
we  should  be  afraid  of  the  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,  /  have  placed  the  forehead  of  the  Propliet  like 
adamant ;  not  that  he  strove  with  the  people  by  cither  in- 
justice or  audacity,  but  because  God  opposed  the  confidence 


138  COMMENTARIES  ON  EZEKIEL.  LECT.  VIII. 

with  wliich  Ezekiel  was  endowed  to  tlie  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  he  broken  by  their  face  or  presence.  These  phrases, 
that  tlie  Prophet  be  not  broken,  and  jet  fear  not,  seem  to  be 
opposed  to  each  other,  since  he  excels  in  unconquered  forti- 
tude. But  God  so  tempers  his  favour,  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  superflu- 
ous. 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  adaman- 
tine 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  peojile  within  them, 
and  yet  adds  teaching  as  an  instrument  of  his  Spirit.  Then 
lie  adds,  because  they  are  a  rebellious  house,  or  although  they 
are  ;  for  the  particle  "'^,  ki,  is  often  put  adversatively,  as  we 
have  said  elsewliere.  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  admonislied  beforehand,  and  nothing  new  could 
happen  ;  for  we  are  accustomed  to  be  very  much  frightened 
by  novelty  ;  Init  when  we  have  meditated  on  what  happens, 
Ave  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  experi- 
ences nothing  new  or  unusual.     It  follows — 

10.  Moreover,  he  said  unto  nic,         10.  Et  dixit  niilii,  Fili  honiinis. 
Son  of  man,   all  my  Avords  that  I     omnes  sermones  nieos  qiios  loquor  ad 


CHAP.  III.  10,  11.     COMMENTARIES  ON  EZEKIEL.  139 

shall  speak  unto  tliee  receive  in  tliiue  te  sume  in  corde  tuo,  et  anribns  tuis 

heart,  and  hear  with  thine  ears.  audi. 

11.  And  go,  get  thee  to  them  of        11.  Et  vade  (ingredere)  ad  trans- 

the  captivity,  unto  the  children  of  migrationeni,*  ad  tilios  popidi  tui,  et 

thy  people,  and  speak  unto  them,  and  loquere  ad  ipsos  :  et  die  illis:  sic  di- 

tell  them,  Thus  saith  the  Ijord  God,  cit  Domhiator  Ichovah,  sive  avidivc- 

whether  they  Mill  hear,  or  '^^•hether  rint  sive  cessaverint. 
they  will  forbear. 

Tills  is  a  repetition  of  the  same  doctrine  ;  for  we  said  tliat 
our  Propliet  is  more  verbose  tlian  Isaiah,  and  even  than 
Jeremiah,  because  he  had  accustomed  himself  to  the  form  of 
speech  which  was  then  customaiy  among  the  exiles.  He  is 
not,  therefore,  either  so  restricted  or  so  polished ;  but  Ave 
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  degener- 
ated as  much  from  the  purity  of  their  language  as  from  that 
of  their  faith  ;  hence  the  Prophet  purposely  bends  aside 
from  elegance  of  language.  Wliatever  repetition  he  might 
use  with  men  so  dull  and  slothful,  it  was  not  superfluous. 
He  says,  therefore,  what  we  have  formerly  seen,  that  he  luas 
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  ear.  There  is  no  doubt,  then,  that  here  one  thing  is  put 
before  the  other,  by  what  we  call  a  varepov  irporepov.  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  seiTant  of 
God,  and  bring  forward  nothing  but  what  he  had  heard  from 
the  mouth  of  God  himself  As,  therefore,  in  this  confi- 
dence, he  was  to  contend  against  the  people's  impiety,  so  he 

*  That  is.  to  the  captives. — Calvin. 


140  COMMENTARIES  ON  EZEKIEL.  LECT.  VIII. 

was  commanded  to  hear  the  luords  of  God.  We  hear,  then, 
a  repetition  of  what  we  formerly  saw,  namely,  that  the  Pro- 
phet 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  tnay  go  and  j^roceed  to  the  captivity,  to  the  children 
of  his  own  p)eople.  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  ut- 
tered 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  neverthe- 
less go  forward.  Wherefore  ?  Thoit  shalt  say,  thus  saith  the 
Lord.  We  have  already  explained  the  meaning  of  this 
phrase,  namely,  where  we  are  persuaded  that  our  labour  is 
pleasing  to  God,  although  it  be  useless  to  men,  yet  this 
oudit  to  suffice  us,  that  God  has  sent  us.  Then  he  wishes 
to  try  our  constancy,  lest  when  we  see  ourselves  labouring 
in  vain,  Ave  should  cease  on  that  account,  instead  of  being- 
prepared  to  obey,  whatever  may  happen. 

PRAYER. 

Grant,  Almighty  God,  since  tlioii  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  or  rebellious ;  but  may  we 
submit  ourselves  to  thee  in  all  becoming  reverence  and  obedience, 
that  the  labour  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. 


CHAP.  III.  12.  COMMENTARIES  ON  EZEKIEL.  141 


ilettuie  llintfj. 

12.  Then  the  Spirit  took  me  up,  and  I         12.  Et  siistuht  me  Spiritus: 

heard  behind  me  a  voice  of  a  great  rush-  et  audivi  post  me  vocem  strepi- 

ing,  saying,  Blessed  he  the  glory  of  the  tus  magni  Benedicta  gloria  le- 

Lord  from  his  place.  hovse  e  loco  sue. 

The  Prophet  again  affirms  what  we  have  formerly  seen, 
that  God  had  worked  upon  liis  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,  be- 
cause God  implanted  his  virtue  within  him.  He  says,  there- 
fore, that  he  was  raised  up  hy  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  rushinr/,  that  is, 
a  sonorous  voice,  and  one  diiferent  from  the  usual  voice  of 
men :  for  the  Projihet,  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  occa- 
sion 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  them- 
selves treated  with  greater  harshness  than  they  deserved. 
Hence  the  glory  of  God  is  opposed  to  all  impious  and  sacri- 
legious 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  endeavoured  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  rigour.  Hence,  in  opposition  to 
this,  a  voice  is  heard,  saying,  the  glory  of  God  is  blessed. 


142  COMMENTARIES  ON  EZEKIEL.  LECT.  IX. 

By  GoiVs  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  Jeru- 
salem. 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,  there- 
fore, this  captivity  did  not  sufficiently  subdue  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  re- 
mained 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  after- 
wards 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  lioi")e  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  Avliat  purpose,  then, 
was  the  worship  of  God  ?  to  what  purpose  the  splendour  and 
dignity  of  the  Temple,  unless  that  God  should  ^^rotect  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  docs  not  cease  to  reign  in  his  Temple, 
although  profane  men  think  him  conquered,  and  treat  with 


CHAP.  III.  IS.  COMMENTARIES  ON  EZEKIEL.  143 

Avanton  insolence  their  own  tiiumjjlis  over  liim.  Now  there- 
fore we  perceive  the  sense  of  the  Prophet :  for  this  sentence 
woukl  be  cold  if  it  were  merely  general ;  hut  when  it  is  ac- 
commodated to  the  state  of  things  at  the  time,  we  see  that 
the  gloiy  of  God  is  not  extolled  hy  any  vain  euloginm,  and 
that  the  Temple  is  not  mentioned  in  vain.  (Ps.  xi.  4  ;  c.  iii. 
19  ;  Is.  Ixvi.  1.) 

13.  /  heard  also  the  noise  of  the  wings  13.  Et  vocemi  alarum  anima- 
of  the  living  creatures  that  touched  one  Hum  osculantium  cujusque  ad 
another,  and  the  noise  of  the  wheels  over  sociam  :  et  vocem  rotarum  e 
against  them,  and  a  noise  of  a  great  regione  ipsorum,  vocem  (in- 
rushing,  quam)  strepitus  magni. 

The  Prophet  now  seems  to  express  from  whence  the  voice 
which  he  heard  proceeded :  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,  hut  it  seems 
to  me  to  explain  what  would  otherwise  have  been  doubtful, 
namely,  that  God's  glory  was  celebrated  by  the  living  crea- 
tures 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  governed  by  his  will. 
Hence  a  voice  proceeds  as  well  from  the  living  creatures  as 
from  the  wheels,  which  extolled  the  glory  of  God,  and  pro- 
claimed 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  wickedness ;  then  because  he  was  about  to 
become  tlie  deliverer  of  his  own  people,  as  he  had  promised 
them  restoration  after  seventy  years.  He  says  also,  /  heard 
the  voice  ofiuings  when  they  mutually  etnhraced  each  other;  for 
JJ^pi,  nekesh,  signifies  to  embrace  :  others  translate,  when  they 
struck  or  engaged  in  conflict  with  each  other:  but  by  the  word 

1  Jerome  righ.tly  shows  us  that  it  is  repeated — a^ro  i-od  xoivcu  "  There- 
fore I  heard  a  voice." — Calvin. 


144  COMMENTARIES  ON  EZEKIEL.  LECT.  IX. 

osculating,  conjunction  is  metaj)horicallj  signified.  When, 
therefore,  each  wing  embi'aced  its  fellow,  tlien  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 — 

14.  So  the  Spirit  lifted  me  up.  and  14.  Et  Spiritiis   sustulit  me,   et 

took  me  away,  and  I  went  in  bitter-  sumpsit  me  :  et  profectus  sum  ama- 

ness,  in  the  heat  of  my  spirit ;  but  the  rus  pro  indignatione  spiritus  mei,  et 

hand  of  the  Lord  was  strong  upon  me.  manus  lehovte  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  under- 
stand 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  tliat  the  Pro- 
phet should  be  adorned  with  his  own  j^roofs,  on  account  of 
the  dulness  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  suflficiently  known  both  by  appearance  and  charac- 
ter. 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  govei'nment  of  the  Spirit  vva.s. 


CHAIMII.  14.  COMMENTAKIES  ON  EZEKIEL.  J  45 

that  the  Israelites,  if  only  awake  and  attentive  to  the  miracle, 
might  know  the  Proi)het  to  be  in  some  manner  reno\'ated. 
But  what  follows  seems  opposed  to  the  former  sentence  ;  for 
he  says  (verse  3)  the  volume  was  sweet  as  honey,  hut  now  that 
he  departed  in  the  bitterness  of  his  spirit ;  but  as  I  briefly 
explained  yesterday,  this  is  easily  reconciled ;  for  the  Pro- 
phet was  not  deprived  of  all  sensation.  Although  he  was 
entirely  consecrated  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  spioHt.  Whence  we  perceive  an  implied  con- 
trast 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  same  time,  he 
felt  within  him  something  human,  since  the  power  of  the 
Spirit  had  not  extinguished  all  sorrow.  We  hold,  therefore, 
that  the  Proj)het  was  in  some  degree  insiiired  by  the  Spirit, 
and  yet  that  his  own  spirit  was  bitter.  He  adds,  a7id  the 
hand  of  Jehovah  luas  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  Cor.  v.  14,  and 
Phil.  i.  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  tuas  strong  upo7i  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  prevail- 
ed, 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 

VOL.  I.  K 


1 46  COMMENTAEIES  ON  EZEKIEL.  LECT.  IX. 

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  aifections. 

15.   Then  I  came  to  them  of  the  15.  Et  veni  ad  transmigrationem  * 

captivity  at  Tel-abib,  that  dwelt  by  in  Thelabib  :  sedebant^  autem  prope 

the  river  of  Chebar,  and  I  sat  where  tiumen  Chebar  :   illic  ipsi  sedebant ; 

they  sat,  and  remained  there  aston-  et  sedi  etiam  illic  septem  diebus,  ob- 

ished  among  them  seven  days.  stupescens^  in  medio  ipsorum. 

Now  he  says,  that  he  had  returned  to  his  own  people,  not 
that  he  had  ever  removed  from  them,  but  had  been  drawn  by 
the  vision  from  the  intercourse  with  men.  For  Grod  revealed 
himself  to  him  on  the  bank  of  the  river  Chebar,  but  he  was 
solitary :  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,  because  the 
vision  had  vanished,  and  so  he  was  entirely  occupied  with 
the  other  captives.  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  con- 
tract 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 — / 
sat  seven  days  in  some  way  absorbed  in  either  admii-ation  or 
sorrow,  for  Dtt^,  shemem,  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  after- 
wards 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  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  pro- 

^  That  is,  to  the  captives.—  Calvin. 

■  Literally,  the  passing  over  of  those  sitting. — Calvin. 

^  Or,  desolate  — Calvin. 


CHAP.  III.  ]  5.  COMMENTARIES  U2s"  EZEKIEL.  147 

plietic  office,  but  knew  not  yet  what  he  was  to  say.  He  had 
indeed  eaten  the  roll,  but  God  had  not  yet  sug-gested  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  appearance  would  rouse  the  atten- 
tion of  men,  that  they  should  inquire  the  meaning  of  this  un- 
usual 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  ivhen  he  had  been  silent  for  seven  days. 
Then  he  says,  /  came  to  the  exiles  who  sat  in  Thelabih. 
I  Avillingly  accord  with  the  opinion  of  those  who  take  this 
for  the  name  of  a  place,  and  ancient  interpreters  even  have 
left  these  two  words.  The  Sej)tuagint  version  has  fierecopov, 
as  if  it  meant,  ".lofty.''  //'T\,  thelel,  signifies  to  elevate,  but  it 
ought  to  be  /wT),  thelol,  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  with- 
drawn. Some  render  it  "  skilfuV  but  I  am  not  aware  of 
their  reason  :  but  as  I  have  already  said,  their  opinion  is  pro- 
bable, 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  situa- 
tion and  other  circumstances  ;  so  also  this  place  was  called 
Thelabib.  For  ^H,  thel,  signifies  "a  heap,"  and  I'^HX,  abib, 
means  a  "  stalk,"  or  "  straw  of  corn,"  and  it  may,  therefore, 
be  that  the  place  was  called  Thelabib  on  account  of  its  fer- 
tility, since  the  harvest  there  is  very  plentiful.  But  this  is  of 
no  great  moment.  What  we  have  mentioned  must  be  espe- 
cially remembered,  that  the  Pi-ophet  was  beheld  in  that  sad 
and  sorrowful  countenance,  and  luas  silent  for  seven  days. 

16.  And  it  came  to  pass  at  the  end  of  16.  Et  accidit  a  fine  septem 
seven  days,  that  the  word  of  the  Lord  dierum^  factus^  sermo  lehovse 
came  mito  me,  saying,  ad  me,  dicendo. 

^  That  is,  "  after  seven  days." — Calvin. 

2  Happened  or  occurred,  for  the  same  word  is  variously  repeated. — 
Calvin. 


148  COMMENTARIES  ON  EZEKIEL.  LECT.  XI. 

17.  Son  of  man,  I  have  made  thee  a  17.  Fili  hominis,  speculatorem 

watchman  unto  the   liouse  of  Israel :  posui '  te  domui  Israel :   audies 

therefore  hear  the  word  at  my  mouth,  ergo  ex  ore   meo  sermones,  et 

and  give  them  warning  from  me.  admonebis  illos  ex  me. 

Now  tlie  Prophet  sliows  more  clearly  why  he  contmued 
in  silence  for  seven  days,  because,  indeed,  he  had  been  ap- 
pointed 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  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  labours  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 
admonished  generally  to  behave  himself  courageously,  and 
not  to  yield  to  any  threats  or  terrors  :  at  length  God  ex- 
plained to  him  what  commands  he  wished  him  to  bear  to 
the  peoijle.  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  ap- 
pointed from  the  beginning  ministers  of  the  heavenly  doc- 
trine 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 

1  Or.  ajipointed. — Calvin. 


CHAP.  III.  16, 17.      COMMENTARIES  ON  EZEKIEL.  149 

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  labour  for  the  ad- 
vantage of  man,  but  these  are  not  only  destitute  of  all  judg- 
ment 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  suffi- 
cient that  pastors  should  live  as  private  men,  but  they  ought 
to  wait  longer,  as  if  they  were  placed  on  a  lofty  watch- 
tower,  which  demands  both  diligence  and  a  power  of  obser- 
vation :  this  is  a  second  point. 

It  is  now  added,  thou  shalt  hear  words  frotn  my  mouth, 
and  shalt  announce  them  to  the  people  from  me.  Here  a 
general  rale  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  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,  liow  is  it 


150  COMMENTARIES  ON  EZEKIEL.  LECT.  IX. 

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  ?  they  have  heaped  together,  from  many  brains,  an  im- 
mense 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  fro7n  me.  The 
word  which  the  Prophet  uses,  signifies  as  well  to  admonish 
as  to  caution.  There  is  no  doubt  that  he  means  those  ad- 
monitions 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  com- 
manded 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,  in- 
deed, proudly  assume  the  name  of  God,  as  we  see  in  the 
Papacy  that  this  axiom  sounds  through  it,  that  the  Church 
is  iniled  by  the  Holy  Spirit  immediately,  and  therefore  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  minis- 
ter 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  them- 
selves :  that  is,  they  pufP  themselves  up  with  vain  ostenta- 
tion, so  that  the  majesty  of  God  does  not  appear,  nor  the 


CHAP.  III.  18.  COMMENTARIES  ON  EZEKIEL.  151 

efficacy  of  the  Spirit  in  that  profane  method  of  teaching-. 
Hence  God  afterwards  imposed  a  law  upon  his  Propliet,  that 
he  should  utter  nothing  but  what  he  had  heard :  now  he 
adds  another  clause :  that  he  should  admonish  the  2'>&ople; 
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  ? 
(Num.  xvi.  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  salvation,  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  by  the  holy  ad- 
monitions which  flow  from  thee  through  their  ministry  and  service, 
that  if  we  have  turned  aside  from  the  right  way  we  may  speechly 
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. 


%ttX\XXt  STcttti^. 

18.  When  I  say  unto  the  wicked,  18,  Cum  dixero  impio,  morte  mo- 

Thou  shalt   surely  die ;    and   thou  rieris,  et  non  admonueris  ipsum,  et 

givest  him  not  warning,  nor  speakest  non  locutus  fueris  ad  eum,  admonen- 

to  warn  the  wicked  from  his  wicked  dum  impium   a  via  sua  impia,  ad 

way,  to  save  his  Ufe ;  the  same  wick-  vivificandvmi  ipsum :  impius  ipse  in 

ed   man  shall  die  in  his  iniquity ;  iniquitate    sua    morietur :    sangui- 

but  his  blood  will  I  require  at  thine  nem  vero  ejus  e  manu  tua  requi- 

hand.  ram. 

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 


152  COMMENTARIES  ON  EZEKIEL.  LECT.  X. 

he  goes  through  his  watches.  It  is  just  as  if  it  had  been 
said  that  souls  were  committed  to  his  care  and  fidehty,  so 
that  if  they  shoukl  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  re- 
quire his  blood.  In  the  first  place,  God  confirms  what  Ave 
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:  be- 
cause there  is  one  lawgiver,  as  James  says,  who  can  save  and 
destroy.  (James  iv.  12  ;  Ezek.  xviii.  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  in- 
deed 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  condi- 
tion, that  they  must  be  kept  under  pain  of  eternal  damna- 
tion, or  of  mortal  sin,  as  they  say.  This  j)lace,  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  sacri- 
legious 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,  wish  to  give  license  to  sin,  and  assert 


CHAP.  III.  18.  COMMENTARIES  ON  EZEKIEL.  153 

that  there  is  no  diiference  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,  dininkards,  murderers,  enviers,  slanderers, 
oppressors :  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  moderation  must  be  maintained, 
not  to  condemn  any  one  through  moroseness,  since  many 
immediately  abominate  whatever  displeases  them,  and  can- 
not 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  Pro- 
phet,  if  thou  hast  not  admonished  him,  and  spoken  for  his 
admonition.     Here  the  character  which  was  imposed  upon 
Ezekiel  is  refeiTed  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  de- 
claration 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  man- 
kind, no  excuse  remains  for  them  but  the  necessity  of  send- 
ing 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  sig- 
nifies 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  Tim.  iv.  2.) 
For  if  it  had  been  sufficient  to  reprove  sinners  mildly,  and 


15^ 


COMMENTARIES  ON  EZEKIEL.  LECT.  X. 


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."  (Phil.  iii.  18.)  And  we  know  what  he  professes  in 
the  Acts.  (ch.  xx.  81.)  I  have  not  ceased  day  and  night, 
publicly  and  privately,  to  admonish  each  of  you.  That  per- 
severance then  which  Paul  shows  that  he  used  is  here  en- 
joined 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,  ^HT,  zeher,  means  to  be 
cautious  ;  here  it  is  taken  actively — unless  thou  hast  spoken, 
that  thou  tnayest  teach  him  to  he  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,  since  we  know  that  God  re- 
gards 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  wick- 
edness, was  so  great,  that  the  Prophet  could  not  address 
the  people  mildly  and  softly.  Since,  indeed,  that  passage 
of  Paul  must  be  remembered,  (1  Cor.  iv.  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,  whe- 
ther 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 
rigour.     Such,  then,  Avere  the  Israelites,  and  hence  we  can- 


CHAP.  III.  18.  COMMENTARIES  ON  EZEKIEL.  155 

not  feel  surprise  that  God  sliould  lay  aside  his  pity,  his  pro- 
mises of  favour,  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  excite- 
ments ;  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 
summoned,  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  Cor.  x. 
5-7,)  brings  his  vengeance  before  mankind,  because  offence 
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  hesi- 
tate 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  courage- 
ously unless  this  threat  had  been  added.  In  other  places 
we  shall  see  the  Proj^het  as  God's  ambassador,  for  reconcil- 
ing 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  utter  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  impions  must  he  admonished,  that  they  7nay  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.    (chap.  ii.  5,  6,  8.)    But  it  now  seems  that  the  fruit 


156  COMMENTARIES  ON  EZEKIEL.  LECT.  X. 

of  liis  labour  is  promised,  when  mention  is  made  of  the  h'fe 
of  those  who,  when  admonislied,  shall  repent.  But  in  the 
first  place  we  must  remember,  that  some  individuals  always 
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  labour.  This  is  one  point. 
Besides,  we  must  remember,  even  if  no  success  from  labour 
appears,  yet  it  ought  to  satisfy  us,  just  as  if  we  had  suc- 
ceeded 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  labours  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, 
hut  I  will  require  his  blood  at  thy  hand.  God  here  says, 
that  he  had  called  his  servant  under  this  condition,  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  office  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  render- 
inff  an  account  of  each.     Nor  is  it  sufficient  to  admonish  one 


CHAP.  III.  19.  COMMENTARIES  ON  EZEKIEL,  157 

and  another,  for  unless  they  had  endeavoured  to  recall  all 
from  destruction  to  life  and  salvation,  we  hear  what  God 
here  pronounces.  Hence,  also,  Paul  uses  this  expression, 
wo  is  me  if  I  preach  not  the  gospel,  for  a  necessity  is  laid 
upon  me.  (1  Cor.  ix.  16.)  In  fine,  that  the  Prophet  may  be 
roused  to  undertake  his  office,  God  here  announces  that  cer- 
tain penalties  hang  over  him,  unless  he  diligently  endeavour 
to  recall  all  wanderers  into  the  way  of  salvation.  But,  be- 
cause men  think  that  their  ignorance  will  prove  a  sufficient 
defence,  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  sovds  to  perish  through 
their  own  silence :  meanwhile,  it  is  not  surprising  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 — 

19.  Yet  if  thou  warn  the  Avicked,         19.  Et  tu  si  (quod  si)  admonueris 

and  he  turn  not  from  his  wicked-  impium    et    non    fuerit    conversus 

nesa,  nor  from   his  wicked  way,  he  ab  impietate  sua,  a  via  sua  impia, 

shall  die  in  his  iniqiuty ;  but  thou  ipse  in  sua  iniqmtate  morietur :  tu 

hast  delivered  thy  soid.  vero  aniniam  tuam  liberasti. 

The  Prophet  is  here  taught  how  usefully  he  will  lay  out 
his  labour,  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  exhortations  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 


158  COMMENTARIES  ON  EZEKIEL.  LECT.  X. 

and  satisfied  the  Almiglity,  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  expression  of  Christ's  is  well  known, 
"  Into  whatsoever  house  ye  enter,  salute  it :  if  the  house  be 
unworthy,  your  blessing  shall  return  to  yourselves/'  (Matt.  x. 
12,  13  ;  Lvike  x.  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  labour  did  not  jDrofit  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  ivay,  for  the 
sake  of  explanation :  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  iynpious  way  as  an  explanation  after  the 
mention  of  impiety.     Now  it  follows — 

20.  Again,  When  a  righteous  man  20.  Et  si  Justus  aversus  fuerit 

(loth  turn  from  his  righteousness,  and  a  justitia  sua,  et  fecerit  iniquita- 

comniit  iniquity,  and  I  lay  a  stumbling-  tcm,     et     posuero     offendiculum 

block  before  him.  he  shall  die:  because  coram  facie  ejus,i  ipse  morietur  ; 

thou  hast  not  given  him  ^varning,  he  quia  non  admonueris,  in  scelere 

shall  die  in  his  sin,  and  his  righteous-  suo   morietiu",   et    in   memoriam 

ness  which  he  hath  done  shall  not  be  non    venient  justitire   ejus,   quia 

remembered ;  but  his  blood  will  I  re-  (quas)  fecit,  sanguinem  vero  ejus 

quire  at  tliine  hand.  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  occu- 
pied with  both  duties,  so  that  they  may  not  only  recall  to 

'  Or,  "  and  then  I  shall  put  a  stumbUngblock  before  his  face." — 
Calvin. 


CHAP.  III.  20.  COMMENTAEIES  ON  EZEKIEL.  159 

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  falling  away.  Hence,  after  God  has 
spoken  concerning  the  correction  of  sinners  who  had  strayed, 
he  now  adds  another  member.  If,  says  he,  the  righteous 
man  he  turned  aside  from  his  righteousness,  and  thou  hast 
not  admonished  him,  he  shall  die,  and  I  will  require  his 
blood  at  thy  hand.  Where  in  effect  God  signifies,  that  Pro- 
phets 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  persever- 
ance. Hence  it  is  now  added.  If  the  righteous  shall  turn 
aside,  he  indeed  shall  die,  but  Ids  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  Pet.  i.  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.  (Rom. 
xi.  29.)  Hence  it  may  seem  absurd  to  say,  that  the  just  re- 
cedes 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  ii.  19,)  but  because  they  have 
departed,  that  falling  away  proves  sufiiciently  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 
ardour  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  Tim.  ii.  19.)  Hence  it  is  not  wonderful  that  God 
under  the  name  of  riohteousness  here  commends  virtues 


160  COMMENTARIES  ON  EZEKIEL.  LECT.  X. 

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 
proj^ensity  to  sin,  that  we  immediately  flow  in  diiferent  direc- 
tions like  water,  unless  God  strengthen  us.  "When  therefore 
we  see  the  righteous  themselves  depart  from  the  way,  let  us 
fear,  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,  (Matt.  xxiv.  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  righteous- 
ness shall  not  he  remembered,  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 
favour.  But  we  hear  what  God  j^ronounces,  all  their  right- 
eousness shall  not  be  reinemhered  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  best  men 
often  fall  away  ;  but  here  a  falling  away  is  intended,  where 
any  one  casts  himself  headlong  on  impiety :  hence  to  com- 
mit 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  iii.  9,)  he  means,  are  not 
addicted  to  sin,  even  if  as  yet  they  dwell  among  many  in- 
firmities and  failings :  as  also  Paul  says,  that  sin  dwells  in 
us,  but  does  not  reign.  (Rom.  vi.  12.)  Hence  to  commit 
sin  is  to  give  oneself  up  to  sin.  But  God  says,  /  will  place, 
or  for  placing,  or  if  I  shall  have  placed,  a  stumhlingbloch 
before  his  face.      Punishment  is  here  called  a  stumbling- 


CHAP.  III.  20.  COMMENTARIES  ON  EZEKIEL.  161 

block,  when  God  demonstrates  his  vengeance  against  apos- 
tates. Altliougli  a  stumblingblock  may  also  be  called  actual 
admonition,  as  the  phrase  is ;  but  because  that  is  too  far- 
fetched, I  receive  it  simply,  if  the  righteous  shall  have  turned 
aside:  hut  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  honour,  since  he  committed  souls  to 
them,  wdiich,  as  we  have  said,  he  esteems  so  dear  and  pre- 
cious. 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  docs  not  arise  from  ignorance,  as 
Ave  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  imto  the  end,  that  we  may  at  length 
enjoy  that  eternal  blessedness  which  is  laid  up  for  us  in  heaven, 
through  Christ  our  Lord.     Amen. 


VOL    I. 


162  COMMENTARIES  ON  EZEKIEL.  LECT.  XI. 


21.  Nevertheless,  if  thou  Avarn  the  21.  Et  tu  si  ipsum  admomieris 
righteous  man,  that  the  righteous  sin  nempe  jusium  ue  peccet  Justus,  et 
not,  and  he  doth  not  sin,  he  shall  ipse  non  peccaverit,  vivendo  vivet, 
surely  live,  because  he  is  warned ;  also  quia  admonitus  fuit :  tu  vero  ani- 
thou  hast  delivered  thy  soul.  mam  tuam  liberasti. 

We  saw  in  our  last  lecture  that  the  office  of  jDastors  is 
twofold,  that  they  collect  the  dispersed  sheep,  and  retain 
within  the  fold  those  whom  they  had  gathered  together. 
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  through  their  negligence 
the  righteous  fall  away.  He  now  pursues  the  same  senti- 
ment, but  adds  another  clause — hut  if  the  righteous  is  ad- 
monished the  shepherd  is  guiltless.  The  whole  meaning  is 
this,  because  Ezekiel  had  been  called  to  the  office  of  teach- 
ing, he  ought  to  be  intent  in  recalling  into  the  way  those 
who  have  erred,  and  also  in  retaining  others.  In  the  mean- 
while we  must  observe,  that  those  who  seem  to  have  entered 
on  the  right  way  are  daily  subject  to  error,  unless  God  re- 
tains them  by  his  servants,  and  urges  them  to  go  forward. 
Now  it  follows — 

22.  And  the  hand  of  the  Lord  was  22.  Et  fuit  super  me  illic  manus 
there  upon  me ;  and  he  said  unto  me,  lehovse  et  dixit  niihi,  surge  et  egre- 
Arise,  go  forth  into  the  plain,  and  I  dere  in  planiciem,  et  illic  loquar 
will  there  talk  with  thee.  tecum. 

23.  Then  I  arose,  and  went  forth  2.3.  Et  surrexi,  et  egressus  sum 
into  the  plain :  and,  behold,  the  glory  in  planiciem :  et  ecce  illic  gloria  le- 
of  the  Lord  stood  there,  as  the  glory  hovas  stetit  sians  sicuti  gloria  quam 
Avhich  I  saw  by  the  river  of  Chebar :  conspexeram  super  flumen  Chebar : 
and  I  fell  on  my  face.  et  cecidi  in  faciem  meam. 

God  seems  in  some  way  to  play  with  his  Prophet,  when 
he  sends  him  about,  and  apparently  changes  his  jjlan.  For 
the  duty  of  teaching  was  previously  imposed  upon  the  holy 
man,  but  now  he  is  commanded  to  go  abroad,  and  after- 


CHAP.  III.  22,  23.     COMMENTARIES  ON  EZEKIEL.  163 

wards  God  orders  him  to  sliut  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  in- 
terprets the  hand  of  God  as  the  prophetic  office.  He  per- 
ceives, then,  that  he  was  impelled  by  the  secret  virtue  of 
God.  Lastly,  the  hand  of  God  is  nothing  else  but  the  agi- 
tation of  the  Spirit,  since  the  Prophet  felt  that  he  was  not 
carried  forward  by  human  power,  or  by  any  arbitrary  im- 
pulse. He  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  com- 
mands 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  he  went  forth.  "We  see  how 
submissive  he  was  whenever  God  sent  him.  And  this  is 
worthy  of  notice,  because  unless  God's  calling  please  us,  and 
our  sense  approve^  it,  we  fly  back,  or  at  least  put  it  off.  But 
the  Prophet  had  a  just  excuse,  according  to  human  judg- 
ment, for  turning  his  back  with  some  colour  of  reason  ;  for 

>  Calvin's  Latin — "  Quia  nisi  nobis  arrideat  Dei  vocatio,  et  sensus  noster 
subscribat."  The  French  is — Pource  que  si  la  vocation  de  Dieu  ne  nous 
vient  a  gre,  et  que  nostre  sens  I'approuve. 


164  COMMENT AEIES  ON  EZEKIEL.  LECT.  XL 

God  had  often  addressed  liim  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  luere,  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  uj), 
as  it  follows  afterwards. 

24.  Then  tlie  spirit  entered  into         24.    Et  venit  in  me  spiritns,  et 

me,  and  set  me  upon  my  feet,  and  statuit  me  supra  pedes  meos,  et  locu- 

spake  with  me,  and  said  vmto  me,  tus  est  mecum,  et  dixit  mihi,  Vade 

Go,  shut  thyself  within  thine  house.  occludere  in  medio  domus  tufe.i 

Here  Ezekiel  confirms  what  I  have  said :  whenever  the 
faithful  are  frightened  at  the  sight  of  God's  glory,  they  can- 
not collect  their  mind  unless  the  Lord  prop  them  up  by  his 
strength.  But  this  state  was  peculiar  to  the  Prophet,  be- 
cause he  ought  to  acknowledge  himself,  as  it  were,  dead 
when  he  felt  the  Spirit  of  God  living  and  flourishing  in  his 
mind.     Therefore  this  tends   to  confirm  him,  because  the 

'  That  is,  "  within  thy  house." — Calvin. 


CHAP.  III.  24.  COMMENTARIES  ON  EZEKIEL.  165 

S|)irit  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  Sjiirit  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  diifuses  its  vigour  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  appear- 
ances, as  they  call  it — that  is,  in  outward  splendour,  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  indeed  was  filled  with  the  Spirit 
of  God  after  a  peculiar  manner,  that  he  might  be  fit  to  under- 
take the  proi^hetic  ofiice,  but  this  is  common  to  the  faithful 
for  their  spiritual  life. 

He  says  next,  that  he  was  jjlaced  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.  After- 
wards he  relates  the  command  of  God,  which  apj)ears  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  lie  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  en- 
joins upon  him  the  prophetic  ofiice,  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  com- 
mon 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  im- 
pulse, because  he  was  often  mute  by  the  command  of  God. 
Afterwards  it  follows — 


166  COMMENTARIES  ON  EZEKIEL.  LECT.  XI. 

25.  Buttliou,0  son  of  man,  behold,  25.  Et  nunc,  Fill  hominis,  ecce  po- 
they  shall  put  bands  upon  thee,  and  suerunt  super  te  vincula,i  et  ligabunt 
shall  bind  thee  with  them,  and  thou  te  illis,^  ideo  non  egredieris  in  me- 
shalt  not  go  out  among  them  :  dium  ipsorum  : 

26.  And  I] will  make  thy  tongue  26.  Et  linguam  tuam  adhserere 
cleave  to  the  roof  of  thy  mouth,  that  faciam  palato  tuo,  et  obmutesces, 
thou  shalt  be  dumb,  and  shalt  not  et  non  eris  illis  in  virum  co-ar- 
be  to  them  a  reprover  ;  for  they  are  guentem'  quia  domus  rebellionis* 
a  rebellious  house.  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  hind  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  Cor.  vi.  1 1,)  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,  0  Corinthians  !  Our  heart  is  en- 
larged towards  you  :"  that  is,  as  far  as  lieth  in  me,  I  am  pre- 
pared faithfully  to  spend  my  labours  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  pro- 
ceed freely  in  the  course  of  their  duty.  If  any  one,  how- 
ever, prefers  taking  what  is  here  said  strictly  and  literally, 
the  sentence  must  thus  be  understood,  that  the  Israelites 
were  not  as  yet  j)repared  for  instruction,  because  if  the  Pro- 
phet 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 

'  D"'ni3J^, ^ne&H</(fHi, "ropes,"  "twisted  and  perplexed  ropes." — Calvin. 
2  That  is,  "  with  which  they  bind  thee." — Calvin. 
2  "  One  who  reproves;" — "  Qui  les  repreuve;" — Fr.    "  vel  Corri- 
pientem." — Calvin. 

*  Or,  "  of  bitterness." — Calvin. 


CHAP.  III.  25,  2b".       COMMEI^TAlllES  ON  E/EKIEL.  167 

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,  /  will  fix  thy  tongue  to  thy  palate — or  I 
will  make  thy  tongue  adhere  to  thy  palate — so  that  thoic 
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,  /  will  make  thy  tongue  cleave  to  thy  palate. 
But  these  two  things  are  easily  reconciled,  because  in  truth 
the  Israelites  rejected  prophecies  through  their  intemper- 
ance, 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  favour,  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 


168  COMMENTARIES  ON  EZEKIBL.  LECT.  XI. 

in  Jeremiali,  to  rise  in  the  morning,  and  to  keep  watch  even 
while  it  is  yet  night ;  (Jer.  vii.  2  ;  xi.  7 ;  xxxv.  14 ;  Ps. 
Ixxiv.  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  Pro- 
phets do  not  appear  among  us."  In  this  way  they  under- 
stand that  they  are  alienated  from  God,  and  that  no  consola- 
tion 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  hpar  God  continually  exclaiming.  Hence,  as  far  as  they 
can,  they  seek  hiding-places,  and  think  nothing  better  for 
themselves  than  to  be  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  physi- 
cian who  cures  our  diseases,  while  he  exhorts  us  to  wisdom. 
But  when  he  is  silent,  he  deserts  us  as  if  abandoned  to  de- 
struction, 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  : — 

27.  But  when  I  speak  with  thee,  I         27.  Et  quum  lociitus  fuero,  et 

will  open  thy  mouth,  and  thou  shalt  aperuero  os  tuum :  '■  tunc  dices  ad 

say  unto  them,  Thus  saith  the  Lord  eos,  sic  dicit  Dominator  lehovah : 

God,  He  that  heareth,  let  him  hear ;  qui  audit  audiat :  et  qui  desistit 

and  he  that  forbeareth,  let  him  forbear;  desistat :  quia    domus    rebellionis 

for  they  are  a  rebelhous  house.  sunt. 

After  a  silence,  God  shows  by  what  commands  he  wishes 
to  instruct  his  servant,  namely,  by  such  as  would  exasperate 
the  peoj)le,  as  we  have  formerly  seen.    His  embassy  therefore 

1  Thus  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. 


CHAP.  III.  27.  COMMENTARIES  ON  BZEKIEL.  169 

was  hateful,  since  the  Prophet  begins  with  this  insult — "  If 
ye  wish  to  hear,  hear;  hut  if  not,  I  am  not  concerned." 
Those  who  are  sent  as  amhassadors  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  completely  the  contrary.  For  what 
is  the  meaning-  of  these  words.  He  who  hears,  let  him  hea?'  : 
he  who  desists,  let  him  desist  ?  namely,  that  the  Israelites 
may  understand  that  the  Prophet  was  sent  to  them,  not  be- 
cause there  was  any  hope  of  their  becoming  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  be- 
cause his  labour  would  be  useful  and  fruitful  with  reference 
to  the  common  people,  but  that  he  might  inflame  the  Is- 
raelites 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  be- 
fore 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  repro- 
bate 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  de- 
prives 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 
favour  is  engraven  on  us,  as  we  have  said.     Let  us  go  on — 


170  COMMENTARIES  ON  EZEKIEL.  LEGT.  XI. 


CHAPTER  IV. 

1 .  Thou  also,  son  of  man,  take  1 .  Et  tu,  Fill  hominis,  sume  tibi 
thee  a  tile,  and  lay  it  before  thee,  laterem,  et  pone  ipsum  coram  facie 
and  pourtray  upon  it  the  city,  even  tua,  et  pinge  super  ipsum  urbem,  nempe 
Jerusalem :  Ilierosolymam : 

2.  And  lay  siege  against  it,  and  2.  Et  pone  contra  earn  obsidionem, 
build  a  fort  against  it,  and  cast  a  et  extrue  contra  earn  turrim,  et  funde 
mount  against  it;  set  the  camp  also  adversus  eam  aggerem,  et  pone  adver- 
against  it,  and  set  baUeriny  rams  sus  eam  castra,  et  statue  contra  eam 
against  it  round  about.  arietes  in  circuitu. 

3  •  Moreover,  take  thou  unto  thee  3.   Et   tu   sume   tibi   patenam   vel 

an  iron  pan,  and  set  \tfor  a  wall  sartaginem    ferream,   et    pone    illam 

of  iron  between  thee  and  the  city ;  murum  ferreum  inter  te  et  inter  ur- 

and  set  thy  face  against  it,  and  it  bem  :  et  obtirma  faciem  tuam  advcr- 

shaU  be  besieged,  and  thou  shalt  sus  eam  vel  contra  ex  uppomto,  et  sit 

lay  siege  against  it.     This  shall  he  in  obsidionem,  et  obsidebis  eam.    Hoc 

a  sign  to  the  house  of  Israel.  sigmmi  domui  Israel. 

Here  God  begins  to  speak  more  oj)enly  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 
trendies :  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  Grod  here  sim- 
ply wishes  the  picture  of  a  city  to  be  besieged  by  Ezekiel. 
Then  he  orders  him  to  set  up  a  pan  or  iron  plate,  like  a  luall 
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  tlie 
pomps  of  which  the  Papal  religion  is  full  arc  mere  trifles. 


CHAP.  IV.  1-3.  COMMENTARIES  ON  EZEKIEL.  l7l 

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  in- 
ward 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  diiferent  from  the  ceremo- 
nies of  the  Gentiles.  Thus  the  profane  Gentiles  also  slew 
their  victims,  and  had  whatever  outward  splendour  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  com- 
mand 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 :  tliis  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  Pro- 
phet, 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  W1^,  kerim,  which  some  interj)ret  "  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  "  lead- 
ers," 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  savour  arose 


1 72  COMMENTARIES  ON  EZEKIEL.  LECT.  XL 

from  this  seasoning,  since  God  says,  this  should  he  a  sign  to 
the  Israelites. 

When  God  pronounces  that  the  Prophet  should  do  nothing 
in  vain,  this  ought  to  be  suiScient  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  Cor.  i.  25.)  For  God  some- 
times works  as  if  by  means  of  folly :  that  is,  he  has  methods 
of  action  which  are  extraordinary,  and  by  no  means  in  ac- 
cordance 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  he  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,  yet  this  alone  prevailed 
sufficiently  for  confounding  them,  that  God  said,  this  shall  he 
for  a  sign.  And  we  know  of  what  event  it  was  a  sign,  be- 
cause the  Israelites  who  had  been  drawn  into  captivity 
thought  they  had  been  too  easy,  and  grieved  at  their  obe- 
dience :  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  ptrepai^e 
whatever  belongs  to  the  siege  of  a  city,  because  very  soon  after- 
wards the  Chaldeans  would  arrive,  who  had  not  yet  oppressed 
the  city,  but  are  just  about  to  besiege  it,  as  we  shall  after- 
wards see  at  length. 

PRAYER. 

Grant,  Almighty  God,  since  thou  so  graciously  in vi test  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  oiu-selves  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. 


CHAP.  IV.  4-8. 


COMMENTARIES  ON  EZEKIEL. 


173 


Efcture  S^Ujdftlj. 


4.  Lie  thou  also  upon  thy  left 
side,  and  lay  the  iniquity  of  the  house 
of  Israel  upon  it :  acc.ordino  to  the 
number  of  the  days  that  thou  shalt 
lie  upon  it  thou  shalt  bear  their  ini- 
quity. 

5.  For  I  have  laid  upon  thee  the 
years  of  their  iniquity,  according  to 
the  number  of  the  days,  three  hun- 
dred and  ninety  days  :  so  shalt  thou 
bear  the  iniquity  of  the  house  of 
Israel. 

6.  And  when  thou  hast  accom- 
plished them,  lie  again  on  thy  right 
side,  and  thou  shalt  bear  the  iniqiiity 
of  the  house  of  Judah  forty  days: 
I  have  appointed  thee  each  day  for 
a  year. 

7.  Therefore  thou  shalt  set  thy 
face  toward  the  siege  of  Jerusalem, 
and  thine  arm  shall  be  uncovered, 
and  thou  shalt  prophesy  against  it. 

8.  And,  behold,  1  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. 


4.  Et  tu  cuba  super  latus  tuum 
sinistrum,et  pone  iniquitatem  domus 
Israel  super  illud ;  pro  numero  die- 
rum  quibus  cubabis  super  illud,  por- 
tabis  iniquitatem  ipsorum. 

5.  Et  {pro  nam)  ego  dedi  tibi^ 
annos  iniquitatis  ipsorum  ad  nume- 
rum  dierum,  trecenti  et  nonaginta 
dies/  et  portabis  iniquitatem  domus 
Israel. 

6.  Et  cum  finieris  eos  dies,  tunc 
cubabis  super  latus  tuum  dextrum 
secundo :  et  portabis  iniquitatem  do- 
mus lehudah  quadraginta  diebus, 
diem  pro  anno,  diem  pro  anno  con- 
stitui  tibi.^ 

7.  Et  ad  obsidionem  lerusalem 
diriges*  faciem  :  et  brachium  tuum 
nudatum  (erit),  et  prophetabis  con- 
tra eam. 

8.  Et  ecce  posui  super  te  funes, 
et  non  vertes  te  a  latere  tuo  ad  latus 
tuum,  usque  dum  compleveris  dies 
obsidionum  tuarum. 


We  must  first  consider  tlie  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  oifer  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 

^  Or,  "  I  have  appointed  thee." — Calvin. 

2  "  They  shall  be"  is  understood. — Calvin. 

3  "  1  shall  now  go  on  with  the  whole  context." — Calvin. 
*  Or,  "station,"  for  p,  ken,  signifies  either. — Calvin. 


174  COMMENTARIES  ON  EZEKIEL.  LECT.  XII. 

disposition  of  tlie  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 
simj^le  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  ttpon  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  them- 
selves in  vain  bv  inventing  arguments  which  vanish  of  their 
own  accord :  I  will  not  spend  the  time  in  refuting  them,  but 
will  only  endeavour  to  elicit  the  genuine  sense.  Some  ex- 
tend the  name  of  Israel  to  the  whole  body  of  the  peoploj 
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,  (chap.  ii.  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  f)ure  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 


CHAP.  IV.  4-8.  COMMENTAKIES  ON  EZEKIEL.  l75 

among  the  people,  and  the  remainder  reaches  about  three 
hundred  and  ninety  years.  But  it  would  be  absurd  to  in- 
clude the  tribe  of  Judah  under  the  name  of  Israel,  when  a 
comparison  between  each  kingdom  is  made.  "We  know,  in- 
deed, that  all  the  posterity  of  Abraham  were  so  named  by 
their  father  Jacob,  when,  therefore,  the  name  of  Israel  is 
put,  the  twelve  or  thirteen  tribes  are  comprehended  without 
excej^tion  ;  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 
xii.  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  xii.  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  sufii- 
ciently  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.  N^ow  by  idolatry  the  Prophet  here 
j)oints  out  the  other  sins  of  the  people  ;  for  from  this  foun- 
tain flowed  all  other  iniquities.  After  they  had  once  cut 
themselves  ofi'  from  God,  they  became  forgetful  of  the 
whole  law.  The  Prophet  therefore  includes  all  their  cor- 
ruptions under  this  one  expression,  since  by  the  edict  of  their 


176  COMMENTARIES  ON  EZEKIEL.  LECT.  XII. 

king  this  people  had  shaken  off  the  yoke  of  God,  for  which 
Hosea  reproaches  them.  (Hos.  v.  11.)  We  now  understand 
the  three  hundred  and  ninety  years  of  Israel's  iniquity,  be- 
cause the  people  then  rejected  the  law,  and  followed  foreign 
superstitions,  which  Jeroboam  fabricated  with  no  other  in- 
tention than  that  of  strengthening  the  power  of  his  king- 
dom, 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,  there- 
fore, was  the  cunning  of  Jeroboam :  but  his  posterity  greatly 
deteriorated,  so  that  the  worship  of  God  could  never  be  re- 
stored 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  pretence  of  piety,  was  an  abomina- 
tion 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  difiiculty  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  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  Ma- 
nasseh must  be  cut  off,  because  he  did  not  immediately  re- 
lapse into  idolatry ;  but  after  he  grew  up,  then  the  worship 
of  God  and  the  examples  of  his  fathers  being  despised,  he 


CHAP.  IV.  4-8.  COMMENTARIES  ON  EZEKIEL.  l77 

turned  aside  to  strange  and  fictitious  worship,  though 
he  did  not  persist  in  his  impiety  to  tlie  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 
l^art  of  the  reign  of  Josiah.  (2  Kings  xxii.)  For  although 
that  pious  king  did  his  utmost  to  uphold  the  worshi]3  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  peopel  of  Judali  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  endeavoured  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  Avill  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  endeavoured  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 

VOL.  I.  M 


178  COMMENTARIES  ON  EZEKIEL.  LECT.  XII. 

at  first,  that  is  tliree  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  computa- 
tion will  amount  to  four  hundred  and  thirty  years.  But 
interpreters  are  satisfied,  because  the  siege  of  the  city  en- 
dured to  a  time  which  answers  to  that  prescribed  to  Abra- 
ham. 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  tliis 
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  punish- 
ment, but  only  that  years  are  compared  with  days,  that  they 
may  determine  liow  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  tliree  hundred  and  ninety  days ;  where  there  is  no  men- 
tion of  forty  days,  and  that  part  seems  to  be  omitted.  Yet 
this  remains  fixed,  because  Israel  and  Judali  had  been  ob- 
stinate 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  Jerusa- 
lem, 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  Judali  was  extinguished,  and  exile  was 
to  the  ten  tribes  like  death.      On  this  account  they  had 


CHAP.  IV.  4-8.  COMMENTARIES  ON  EZEKIEL,  1 79 

perished  ;  nor  did  the  Proj^het  bear  their  iniquity  as  if  they 
were  then  paying-  the  penalty  of  tneir  sins.  But  we  know 
that  this  is  the  customary  manner  of  Scripture,  because  God 
reckons  sins  to  the  tliird  and  fourth  generation.  (Exod. 
XX.  5  ;  Deut.  v.  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.  After- 
wards lie  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.  (Is.  xviii. 
I,  7,  8.)  Micah  reproves  them  for  following  the  statutes  of 
Omri;  (Micah  vi.  16,)  whence  it  is  not  surprising  if  the  pun- 
ishment which  they  endure  should  answer  to  the  wickedness 
in  which  they  had  involved  themselves.  We  shall  see  also 
that  the  same  subject  is  rei3eated  by  our  Prophet  in  chap.  xvi. 

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  jjass  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  da^^s  upon  his  side,  but  only  by  a  vision,  that  he 
might  afterwards  relate  to  the  people  what  God  had  made 
manifest.  As  to  the  oj)inion  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  ex- 
celled in  the  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 


180  COMMENTARIES  ON  EZEKIEL.  LECT.  XII. 

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  king- 
dom 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  bear- 
ing 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  the  number  of  the  days,  &c. ;  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  accom- 
modates 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  fidfilled 
those  years,  then  thou  shalt  afterwards  lie  upon  thy  right  side, 
and  shalt  hear  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  ; 


CHAP.  IV.  4-8.  COMMENTARIE.S  ON  EZEKIEL.  181 

either  directing  and  ordering,  or  stablisliing  and  strengthen- 
ing ;  altliough  the  Avord  directing  or  ordering  jjleases  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.  A7id  thine  arm  shall  be  made 
hare  ;  that  is,  for  expedition:  for  we  know  that  orientals 
use  flowing  tunics  and  long  robes,  so  that  they  cannot 
execute  any  business  without  putting  oft'  their  garments. 
Hence  the  Prophet  is  here  ordered  to  make  hare  his  arm, 
just  as  if  any  one  should  take  his  coat  half  oft",  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. 
Afterv\^ards  it  is  added,  and  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  figures,  that  the  prophecy  may  have  more 
force :  as  if  he  had  said,  I  see  that  these  signs  are  not  of 
themselves  of  mvich  moment,  and  you  may  object  to  me, 
Avhy  do  you  concern  yourself  with  these  trifles  ?  But  what- 
ever 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  f  rem 
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  desig- 
nated, 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  cer- 
tain 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 


182  COMMENTARIES  ON  EZEKIEL.  LECT.  XII. 

that  the  time  determined  for  the  destruction  of  the  kingdom 
of  Israel  had  come,  and  that  the  same  end  wovdd  happen  to 
the  Jews ;  for  in  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 ; 

9.  Take  thou  also  unto  thee  wheat,  9.  Et  tu  sume  tibi  triticum,  et 
and  barley,  and  beans,  and  lentiles,  hordoum,  et  fabam,  et  lentem,  et 
and  millet,  and  titclies,  and  put  milliuni,  ct  zeam,  *  et  pones  ea 
them  in  one  vessel,  and  make  thee  in  vase  imo,  et  facics  ea  tibi  in  pa- 
bread  thereof,  according  to  the  num-  nem-  pro  numero  dierum,  quibus 
ber  of  the  days  that  thou  shalt  lie  jacebis  super  latus  tuum,  trecentis 
upon  thy  side ;  three  hundred  and  et  nonaginta  diebus  comedes  11- 
ninety  days  shalt  thou  eat  thereof  lum. 

It  is  by  no  means  doubtful,  that  this  verse  applies  to  the 
siege,  because  God  signifies  that  the  city  would  then  suifer 
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  lentiles  and 
beans,  and  millet  and  spelt  are  used,  a  severer  penury  is 
pourtrayed.  In  the  time  of  Jerome  the  name  of  sjjelt  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  Projihet  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  oifered 

^  The  word  for  "  fitches"  is  in  the  plural:  so  the  word  for  "barley:" 
there  is  an  enallage  of  the  number. — Calvin. 
^  That  is,  thou  shalt  make  bread  for  thyself  out  of  them. — Calvin. 


CHAP.  IV.  10, 11.       COMMENTARIES  ON  EZEKIEL.  183 

to  the  Prophet  before  the  city  was  besieged.  Hence  lie 
threatened  want  and  famine  at  a  time  when  tlicy  were  still 
eating  bread  made  of  pure  wheat.  For  he  orders  all  these 
things  to  he  put  in  one  vessel.  Hence  we  gather,  that  this 
mixture  would  be  by  no  means  acceptable  to  delicate  j)alates: 
for  w^e  know  that  beans  and  lentiles  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  thein  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  : 

10.  And  thy  meat  wliicli  thou  shalt  10.  Et  cibus  quem  comedes  in 
eat  shall  he  by  weight,  twenty  shekels  pondere,  erit  viginti  siclorum  pro 
a  day:  from  time  to  time  shalt  thou  die'  a  tempore  usque  ad  tempus 
eat  it.  comedos.^ 

11.  Thou  shalt  drink  also  water  by  11.  Et  aques  in  mensuram  bibes 
measure,  the  sixth  part  of  an  hin:  from  in  sextam  partem  hin :  a  tempore 
time  to  time  shalt  thou  drink.  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  pounds,  so 
that  the  sense  is,  that  God  commanded  his  Prophet  to  live 
S2)aringly.  When  the  city  was  besieged,  bread  was  distri- 
buted 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. 

^  That  is,  in  or  for  each  day. — Calvin. 

'  That  is,  from  the  beginning  to  the  end :  viz.,  from  the  first  day  to  the 
390th.— Ca^y  in. 


184  COMMENTARIES  ON  EZEKIEL.  LECT.  XIII. 


PRAYER. 

Almighty  God,  since  thou  hast  thus  far  sustained  us  by  thy  ines- 
timable clemency,  grant  that  we  may  not  abuse  thy  goodness, 
and  by  oiu*  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  bountifidly  Avith  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  con- 
tinually refreshed  with  it,  until  at  length  we  enjoy  that  fidness 
which  is  promised  us  and  laid  up  for  us  in  heaven  by  Christ  our 
Lord. — Amen. 


nocture  ^i)ivtn\\ti). 

We  saw  in  yesterday's  lecture  that  as  many  days  were 
assigned  to  the  siege  of  tlie  city  Jerusalem  as  years  in  which 
they  had  provoked  God's  wrath.  For,  as  I  have  said,  God 
did  not  punish  them  for  their  wickedness  hy  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  jDaying  them  their 
wages  which  they  had  earned.     Now  it  follows  — 

12.  And  thou  shalt  eat  it  as  barley  12.  Et  placentam'  hordeorum 
cakes,  and  thou  shalt  bake  it  with  comedes,  et  ipsam  in  stercoribus 
dung  that  cometh  out  of  man,  in  their  humanam  excrementi  coques  co- 
sight,  ram  oculis  ipsorum. 

13.  And  the  Lord  said.  Even  thus  13.  Et  dixit  lehovah :  sic  come- 
shall  the  children  of  Israel  eat  their  dent  fihi  Israel  panem  suum  pol- 
defiled  bread  among  the  Gentiles,  lutum  in  gentibus  ad  quas  expu- 
whither  I  will  drive  them.  lero  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  ex- 
tended longer.  After  the  Prophet  had  spoken  of  the  siege  of 
Jerusalem,  he  adds,  that  their  reward  was  prepared  for  the 

'  That  is,  "made  of  barley." — Oifvin. 


CHAP.  IV.  12, 13,       COMMENTARIES  ON  EZEKIEL.  185 

children  of  Israel,  because  a  just  God  was  the  avenger  of  each 
people.     As,  therefore,  he  punished  the  remnant  Avho  as  yet 
remained  at  Jenisalem,  so  he  avenged  the  wickedness  of 
the  ten  tribes  in  exile  at  Babylon.     For  this  reason  the  Pro- 
phet 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  jiolluted  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.     (Lev.  v.  3  ;  vii.  21.)     Therefore  God  signifies,  that 
the  Israelites  were  so  rejected  that  they  difiered  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  pollu- 
tion is  signified,  as  if  he  had  said,  nothing  is  any  longer  holy 
or  sacred  in  Israel,  because  they  are  mixed  up  with  the  pol- 
lutions 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 — 

14.   Then  said  I,  Ah  Lord  God!  be-         14.   Et  dixi,  Ahah,>  Domina- 
hold,  my  soul  hath  not  been  polluted;     torIehovah,ecce,animameanon 

*  "  Or,  alas." — Calvin. 


186  COMMENTARIES  ON  EZEKIEL.  LECT.  XIII. 

for  from  my  youth  up,  even  till  now,  have  fuit  poUuta,  et  cadaver  et  dis- 

I  not  eaten  of  that  which  dieth  of  itself,  cerptum  non  comedi  a  pucritia 

or  is  torn  in  pieces ;  neither  came  there  mea  hue  usque,  et  non  intravit 

ahominable  flesh  into  my  mouth.  in  os  meum  caro  putrefacta.^ 

15.  Then  he  said  imto  me,  Lo,  I  have         15.  I'^t  dixit  mihi.  Vide,  dedi 

given  thee  cow's  dung  for  man's  dung,  tibi  stercori  bovis  pro  stercori- 

and  thou  shalt  prepare  thy  bread  there-  bus  hominis,   et  facies  panem 

with.  tuum  super  illa.^ 

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  for- 
bad 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  pro- 
miscuously on  all  sorts  of  food,  he  could  not  pray  against  it 
as  he  now  does,  that  he  should  not  be  compelled  to  eat  pol- 
luted bread  :  but  he  shows  here  that  he  had  abstained 
througliout  his  whole  life  from  all  polluted  food.  My  soul, 
says  he,  72ever  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  jiart  put  for  the  whole, 
he  intends  all  unclean  meats,  which  were  unlawful  food,  ac- 
cording to  the  commandments  of  the  law.  (Lev.  ii.)  For 
because  a  carcass  is  mixed  with  blood,  God  forbad  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  child- 
hood even  to  that  time  he  had  kept  the  commands  of  God 
with  his  utmost  endeavours  :  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 

1  "  Or  abominable,  ?1JQ,  pitjol,  is  their  word  for  corrupt  or  rancid,  or 
putrefied,  and  hence  by  translation  animal  flesh  is  called  detestable,  tliat 
is,  of  an  unclean  animal." — Calvin, 

2  That  is,  "  thou  shalt  cook." 


CHAP.  IV.  16,  17.         COMMENTARIES  ON  EZEKIEL.  187 

he  had  determined  concerning  the  people :  viz.  that  they 
should  eat  their  hread  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  he  mingled  among  the  Gentiles,  so 
that  they  should  contract  pollution  from  their  filth.  It  fol- 
lows— 

16.  Moreover,  he  said  unto  me,  Son  of  "  16.  Et  dixit  mihi,  Fili  lio- 
man,  behold,  I  uill  break  the  stati'  of  bread  minis,  eece  ego  frango'  bacu- 
in  Jerusalem :  and  they  .shall  eat  bread  lum  panis  in  Hierusalem  :-  et 
by  weight,  and  with  care  ;  and  they  shall  comedent  panem  in  pondere  et 
drink  water  by  measiu*e,  and  with  asto-  metu,^  et  aquas  in  mensura,  et 
nishment :  in  stupore  bibent. 

17.  That  they  may  want  bread  and  17.  Ut  indigeant  pane  et 
water,  and  be  astonied  one  with  an-  aquis^  et  obstupeant,^  vir  et 
other,  and  consume  away  for  their  ini-  frater  ejus,  et  liqueiiant*  in  ini- 
quity, quitate  sua. 

God  returns  again  to  the  citizens  of  Jerusalem,  and  an- 
nounces 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  pun- 
ishment :  he  says,  that  he  should  hreah  the  staff  of  hread : 
then,  that  their  abundance  of  hread  should  he  small,  because 
they  would  be  compelled  to  eat  their  morsels  hy  weight  and 
fear,  and  to  drink  water  hy  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  Lev.  xxvi.  26,  whence  our  Prophet  has 
adopted  tliis  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 
hotid  fide  restore  the  quantity  of  meal  given  them  ;  for  the 
bread  shall  be  weighed,  and  thou  shalt  eat  and  not  be  satis- 
fied.    There  God  had  said,  I  will  break  the  staff  of  bread  : 

1  Or,  "  destroy." — Calvin. 

2  Or,  "  at  Jerusalem." — Calvin. 

3  Or,  "  with  fear  and  trembling." — Calvin. 

*  That  is,  "  bread  and  water  shall  fail  them." — Calvin. 

^  "  Others,  they  shall  be  desolate,  DDB*,  sliemem,  signifies  both." — 
Calvin. 

*  Or,  "  consume  away." — Calvin. 


188  COMMENTARIES  ON  EZEKIEL,  LECT.  XIII. 

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  staif  of  bread,  when  a  suf- 
ficiently plentiful  sujjply  exists,  but  those  who  eat  are  not 
satisfied. 

That  this  may  appear  more  clearly,  we  must  assume  the 
principle  that  men  do  not  live  by  bread  only,  but  by  every 
word  which  proceedeth  out  of  the  mouth  of  God,  (Deut.  viii. 
8,)  for  here  God  signifies  that  we  are  not  nourished  by 
virtue  of  the  bread,  properly  sjieaking :  for  how  can  bread 
be  life-giving  when  it  wants  both  sense  and  vigour  ?  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  sus- 
tained not  by  bread  and  wine  and  other  food,  or  by  any 
kind  of  drink,  but  by  the  secret  virtue  of  God  whilst  he  in- 
spires the  bread  with  vigour  for  our  nourishment.  Bread 
then  is  our  nourishment,  but  not  by  any  peculiar  or  intrinsic 
virtue :  this  it  has  from  another  source,  namely,  the  favour 
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,  (Matt.  iv.  4  ;  Luke 
iv.  4,)  because  he  shows  that  the  life  of  man  was  propped 
up  by  the  secret  virtue  of  God,  and  that  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  stafi"  is 
taken  metaphorically  for  a  prop.  For  as  old  men  already 
totter  on  their  legs,  and  all  their  limbs  being  broken  down 
by  weakness,  supjjort  themselves  with  a  stafi",  so  also  bread 
is  said  to  have  a  staff",  because  we  are  i)roi3j)ed  up  by 
the  nourishment.     Our  strength  also  becomes  deficient,  and 


CHAP.  IV.  16, 17.       COMMENTARIES  ON  EZEKIEL.  189 

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  he 
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  vigour.  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,  heliold  !  I  ivill  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  con- 
firms this  opinion  in  the  next  verse,  that  they  shall  be  desti- 
tute 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  griev- 
ously afflicts  them,  because  they  shall  receive  the  reward  of 
their  own  inioLuity.     Now  follows — 


CHAPTER  V. 

1.  And  thou,  son  of  man,  take  thee  1.  Et  tu,  fili  homlnis,  sume  tibi 
a  sharp  Icnife,  take  thee  a  barber's  gladium  acutum,  novacuhim  tonso- 
razor,   and   cause  it  to  pass  upon    rum,  sume  eum  tibi,  et  transire  facj' 

1  That  is,  "  draw  it  across. " — Calvin. 


190  COMMENTARIES  ON  EZEKIEL.  LECT.  XIII. 

thine  head,   and  upon  thy   beard :  super  caput  tuum,  et  super  barbam 

then  take  thee  balances  to  weigh,  tuam :  et  sume  tibi  stateram  pon- 

and  divide  the  hair.  deris,i  et  divide  illa.^ 

2.  Thou  shalt  biu-n  with  fire  a  2.  Tertiam  partem  igne  combures 
third  part  in  the  midst  of  tlie  city,  in  medio  urbis,  ut  completi  fuerint 
when  the  days  of  the  siege  are  ful-  dies'*  obsidionis :  sumes  tertiam  par- 
filled  ;  and  thou  shalt  take  a  third  tem,  percuties  gladio  per  circuitum 
part,  and  smite  about  it  with  a  knife ;  ejus,  tertiam  vero  partem  sparges  in 
and  a  third  part  thou  shalt  scatter  ventum :  et  gladium  evaginabo  post 
in  the  wind :  and  I  will  draw  out  a  eos. 

sword  after  them. 

3.  Thou  shalt  also  take  thereof  a         3.  Et  sumes  inde  exiguum  in  nu- 
few  in  number,  and  bind  them  in  mero,  et  ligabis  illa^  in  alis  tuis.^ 
thy  skirts. 

4.  Then  take  of  them  again,  and         4.   Et   ex   illis   adhuc  sumes,   et 
cast  them  into  the  midst  of  the  fire,  projicics  ilia  in  medium  ignis  mittes 
and  burn  them  in  the  fire  ;  /or  there-  et  combures  ilia  igne,  unde  egrede- 
of  shall  a  fire  come  fortli  into  all  the  tur  ignis  in  totum  domum  Israel. 
house  of  Israel. 

By  another  vision  God  confirms  what  he  had  hitely  taught 
concerning  the  siege  of  Jerusalem.  For  he  orders  the  Pro- 
phet 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  undei'stands  the  in- 
habitants 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  to-day,  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  multi- 
tude at  Jerusalem,  for  we  know  that  the  city  was  very  popu- 
lous. We  know,  again,  that  it  took  occasion  for  pride  from 
this  ;  when  they  saw  that  they  were  strong  in  the  midtitude 
of  their  people,  they  thought  themselves  equal,  if  not  supe- 
rior, to  all  enemies,  and  hence  their  foolish  confidence,  which 
destroyed  them.  God  then  commanded  the  Prophet  to  shave 
oif  all  the  hairs  of  his  head  and  of  his  beard.    Thus  he  taught 

'  That  is,  "  a  just  one." — Calvin. 

2  That  is,  "  the  hairs  ^vhich  are  erect  upon  thy  head  and  thy  beard." — 
Calvin. 

*  "  They  shall  be  filled  up ; "  literally,  "  for  filling  up  the  days." — Calvin. 

^  That  is,  "a  small  part  in  number." — Calvin. 

^  That  is,  "  that  part  of  them  in  the  sldrts  of  thy  garments." — Calvin. 


CHAP.  V.  1-4.  COMMENTARIES  ON  EZEKIEL.  191 

that  not  even  one  man  should  escape  the  slaughter,  because  he 
says,  make  the  siuord  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  heard.  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  he 
weighed,  and  a  proportion  to  be  kept  between  them,  in  this 
w^ay  he  signifies  wdiat  we  have  often  seen  in  Jeremiah,  (ch. 
XV.  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  Avhich  he  was  about  to  destroy  all  the  Jews,  al- 
though they  were  distributed  into  various  ranks.  For  their 
condition  might  seem  diiferent  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.  D'*JTNto,  maznim, 
is  properly  called  a  balance  on  account  of  its  two  ears.  Take, 
therefore,  a  balance,  or  scales/or  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. 


192  COMMENTARIES  ON  EZEKIEL.  LECT.  XIII. 

For  this  reason,  therefore,  it  is  added,  after  thou  hast  burnt 
a  third  part  in  the  fire,  he  says,  take  a  third  ^mrt  and  strike 
it  with  the  sword.  Besides,  he  orders  a  third  part  to  he 
hurnt  ill  the  midst  of  the  city.  Ezekiel  was  then  in  Chal- 
dea,  and  not  near  the  city  ;  hut  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  dis- 
tress, 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  Jeri- 
cho, (2  Kings  XXV.)  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  lie  shoidd  take  a  third  part  and  cast 
it  to  the  wind  :  then  follows  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  j)Oor,  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  dis- 
persion 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  Jeru- 
salem difler,  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 


CHAP.  V.  1-4.  COMMENTARIES  ON  EZEKIEL.  193 

clothing.  It  either  takes  away  the  confidence  wliich  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  favour  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  i.  9  ;  Rom.  ix.  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,  espe- 
cially when  they  collected  themselves  in  troops.  Afterwards 
it  follows,  thou  shalt  then  take  from  these,  and  throiv  it  into 
Hie  midst  of  the  fire,  and  hum  it  in  the  fire.  Out  of  these 
few  hairs  God  Avishes  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  sur- 
vived 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  pro- 
mise, 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 
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 

VOL.  I.  N 


194  COMMENTARIES  ON  EZEKIEL.  LEOT.  XIII. 

number.  Hence,  tlierefore,  it  is  easily  gathered  liow  desi)e- 
rate  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  theatre.  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  hum  in  this  burning,  be- 
cause 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  mean- 
time the  remnant  are  always  excepted  whom  the  Lord  won- 
derfully 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  confi- 
dence of  those  who  thought  they  would  be  safe  at  Jerusalem 
was  broken  :  then  the  ten  tribes,  which  were  captives,  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  liast  proclaimed  such  a  proof  of 
thy  fierce  anger  against  thine  ancient  people,  that  v,e  may  this 
day  learn  wisdom  from  the  suffering  of  others,  and  may  so  subject 


CHAP.  V.  5,  6.  COMMENTARIES  ON  EZEKIEL.  1 95 

ourselves  obediently  to  thee,  that  thou  mayest  receive  us  into 
favour,  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. 


Hecturc  JFouvtcentf). 

5.  Thus  saith  the  Lord  God,  This  is  5.  Sic  dicit  Dominator  leho- 
Jerusalem :  I  have  set  it  in  the  midst  of  vah,  Hsec  est  Hierusalem,  in  me- 
the  nations  and  comitries  that  are  romid  dio  gentium,  posui  eam,  et  in 
about  her.  circuitu  ejus  terras. 

6.  And  she  hath  changed  my  judg-  6.  Et  mutavit  judicia  mea 
ments  into  wickedness  more  than  the  ad  impietatem^  prje  cvmctis  gen- 
nations,  and  my  statutes  more  than  the  tibus :  et  statuta  mea"  praj  ter- 
countries  that  are  round  about  her  ;  for  ris  qu?e  in  circuitu  ejus  :  judicia 
they  have  refused  my  judgments  and  my  mea  spreverunt  et  in  statutis 
statutes,  they  have  not  walked  in  them.  meis  non  ambulaverunt. 

Now  God  shows  the  reason  why  he  determined  to  act  so 
severely  and  harshly  towards  that  holy  city  which  lie  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  re- 
proving 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  fa- 
vours, 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  con- 
spicuous on  all  sides.  This  is  not  said  in  praise  of  Jerusa- 
lem, 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, 

^  Or,  "  she  has  transgressed  my  judgments  or  been  rebellious,     mo, 
mereh,  properly  signifies  was  rebellious  against  my  judgments." — Calvin. 
-  Or,  "  was  rebellious  aj-ainst  mv  statutes." — Calvin. 


196  COMMENTARIES  ON  EZEKIEL,  LECT.  XIV. 

(Ps.  Ixxiv.  12,)  I  do  not  take  this  so  precisely  as  Jerome 
and  most  others.  For  they  fancy  that  Jerusalem  was  the 
centre  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  Pro- 
phet 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  neighbour, 
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  excel- 
lence, not  any  whatsoever,  but  those  only  which  excelled  in 
fruitfulness,  in  opulence,  and  all  advantages.  And  the  de- 
monstrative pronoun  is  emphatic  when  he  says,  This  is  Je- 
rusalem :  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  re- 
gions, and  there  the  grace  of  God  was  chiefly  displayed,  as 
if  it  were  the  most  beautiful  part  of  a  theatre,  which  at- 
tracted all  eyes  towards  it,  and  moved  all  minds  to  admira- 
tion. 

He  now  adds.  My  judgments  are  changed  :  concerning  the 
word  n^^,  mereh,  I  said  that  it  signifies  sometimes  to  change, 
but  oftener  to  transgress  or  to  reject,  and  here  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  extenu- 
ated, but  when  they  cast  themselves  into  gross  impiety,  and 
thus  desjDise  God's  commandments,  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 


CHAP.  V.  5,  6.  COMMENTAEIES  ON  EZEKIEL.  197 

US  :  for  whatever  God  bestows  upon  us,  lie  sanctifies  as  well 
to  our  salvation  as  to  tlie  glorj  of  his  name.  We  are  then 
sacrilegious  when  we  corrupt  those  things  which  were  de- 
stined 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  Jeru- 
salem as  flagrant,  because  they  rejected  the  commandments  of 
God.  When  therefore  God  deposits  among  us  the  treasure 
of  celestial  doctrine,  we  must  diligently  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,  be- 
cause knowingly  and  willingly  they  had  shaken  ofi"  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  wandered 
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 
anion^  the  Jews,  the  Prophet  deservedly  says,  that  they  were 
impious  beyond  all  nations  and  counti^ies.  Then  he  explains 
how  they  had  either  changed  the  judgment  of  God,  or  were 
themselves  rebellious,  because  they  had  desjnsed,  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 
therefore,  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  contemj)t 
just  mentioned  appeared  openly,  because  in  truth  the  fruit 
showed  itself  in  their  whole  life.     It  follows — 


7.  Therefore  thus  saith  the  Lord         7.  Propterea  sic  dicit  Dominator 
God,   Because  ye  multiplied  more     Icliovah   propter  multiplicare  ves- 


198  COMMENTARIES  ON  EZEKIBL.  LECT.  XIV. 

than   the  nations  that    are   round  trum^  prse  cunctis  gentibus,  qu?e  in 

about  yovi,  and  have  not  walked  in  circuitu  vestro  sunt,  lit  in  statutis 

my  statutes,  neither  have  kept  my  meis   non    ambularetis,   et    judicia 

judgments,  neither   have   done  ac-  mea  non  faceretis,  et  secundum  ju- 

cording  to  the  judgments  of  the  na-  dicia  gentium  quss  in  circuitu  vestro 

tions  that  are  round  about  you ;  sunt  non  faceretis. 

8.  Therefore  thus  saith  the  Lord  8.   Propterea  sic  dicit  Dominator 

God,  Behokl,  I,  a^en  I,  am  against  lehovah,  Ecce  ego  contra  te,  etiam 

thee,  and  will  execute  judgments  in  ego  :  et  faciam  in  medio  tui  judicia 

the  midst  of  thee  in  the  sight  of  the  coram  oculis  gentium, 
nations. 

This  verse  is  variously  expounded  on  account  of  the  word 
Mii^n,  lieriienekem:  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 
multi])lied  beyond  all  Gentiles  which  were  around  thee,  thou 
hast  despised  my  judgments,  for  thou  hast  become  blind  and 
drunken  by  prosperity.  (Deut.  xxxii.  15.)  But  I  do  not  ajD- 
prove  of  this  sense,  for  it  is  clearly  too  forced.  Others  derive 
it  from  T^J^'Pt,  hemeh,  which  signifies  to  be  agitated  or  dis- 
turbed, and  elicit  this  sense,  because  ye  are  tumultuous  be- 
yond 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  towards  that  city, 
but  I  take  it  actively,  that  tJiey  have  multiplied  beyond  all 
nations  :  and  Jerome,  in  my  opinion,  has  not  rendered  it 
badly  by  translating,  "  because  ye  have  surpassed  the  na- 
tions," yet  he  has  departed  from  the  proper  sense  of  the 
1  Or,  "  because  of  your  raultijih cation." — Calvin. 


CHAP.  V.  7,  8.  COMMENTARIES  ON  EZEKIEL.  199 

word :  so  it  will  Le  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 
multiplyinxj,  or  on  account  of  your  multiplication  beyond  all 
nations,  that  is,  because  ye  were  not  content  with  moderate 
impiety,  but  lieaped  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  deli- 
vered to  them  they  despised  it,  and  imitated  the  wickedness 
of  the  nations  and  the  countries  around  them.  These  sen- 
tences then  agree,  because  beyond  all  the  nations  they  had 
been  rebellious  in  imj^iety  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  wandered  in  their  own  oblique  direc- 
tion. But  a  way  had  been  shown  to  the  .Jews  :  the  language 
of  Moses  was  not  in  vain.  (Deut.  xxx.  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  walk- 
ing  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  Proj)het  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  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 
nothing,  because  the}''  occvir  often,  and  it  has  been  already 
shown  in  many  places  why  God  calls  his  judgments  laws. 
Some  distinguish  between  judgments  and  statutes,  because 


200  COMMENTARIES  ON  EZEKIEL.  LECT.  XIV. 

judgments  belong  to  morals,  and  statutes  to  ceremonies.  But 
this  distinction  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  teach- 
ing 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  corrupt  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  judgments  of  the  Gentiles.  But  he  under- 
stands that  in  this  particular,  also,  they  had  surpassed  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,  (ver.  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  honqur  than  the  Gen- 
tiles did  their  idols.  For  we  know  how  obstinately  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,  tlce  Jews  had  not  done  ac- 
cording 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  per- 
fidiously 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,  be- 


CHAP.  V.  7,  8.  COMMENTARIES  ON  EZEKIEL.  201 

cause  when  ^ye  are  suddenly  and  easily  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  in- 
structed 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 
DJl,  gam,  "  even,"  is  used  as  we  in  French  say,  yea,  even  :  I, 
even  I.  We  now  see  that  the  repetition  is  emj)hatic,  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  re- 
ceive Jerome's  comment,  for  he  says,  that  angels  and  other 
ministers  of  God's  wrath  are  excluded,  because  God  deter- 
mined to  destroy  the  Jews  by  himself.  This  we  know  to  be 
false,  for  he  made  use  of  the  Assyrians  and  Chaldeans. 
Since  then  those  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 
jDunishment  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  judg- 
ments and  the  actual  ones  ;  God  complained  that  the  Jews 
did  not  execute  his  judgments :  now  he  threatens  that  he 
himself  woidd  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  Jey^usalem,  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 


202  COMMENTARIES  ON  EZEKIEL.  LECT.  XIV. 

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  de- 
lays, 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  ivould  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  Grentiles  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 — 

9.  And  I  will  do  in  thee  that  which  9.  Et  faciam  in  te  quae  non  feci, 
I  have  not  done,  and  wherennto  I  et  qure  non  sum  facturiis  secundum 
will  not  do  any  more  the  like,  be-  hoc  amplius,  propter  cunctas  abo- 
cause  of  all  thine  abominations.  minationcs  tnas. 

10.  Therefore  the  fathers  shall  10.  Proptereai  patres  vorabunt 
eat  the  sons  in  the  midst  of  thee,  and  filios  in  medio  tui,  et  filii  vorabunt 
the  sons  shall  eat  their  fathers :  and  patres  suos  :  faciam  ergo  judicia  in 
I  will  execute  judgments  in  thee,  and  te  et  dispergam  cunctas  reliquias 
the  whole  remnant  of  thee  will  I  tuas  ad  quemlibet  ventum. 
scatter  into  all  the  winds. 

Now  God  subjoins,  that  their  punishment  should  be  so 
severe  that  no  similar  example  could  be  found  in  the  world 
— /  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  punish- 
ments seem  vile  and  contemptible  when  they  are  so  common, 
God  is  compelled  to  surpass  the  ordinary  measure,  and  to 
punish  the  wicked  signally  and  portentously,  as  he  says  by 
Moses.  (Deut.  xxviii.  46.)  When  therefore  he  now  says,  that 
lie  would  do  what  he  had  not  done  before,  and  what  he  would 
not  do  again,  he  signifies  a  horrible  vengeance,  which  has  no 
similar  examj)le.  It  means  nothing  else  than  what  we  have 
1  "  Because,""  or  •■  on  that  account.'' — Calvin. 


CHAP.  V.  9,  10.  COMMENTARIES  ON  EZEKIEL.  203 

quoted  from  Moses,  tliat  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  fulfilment ;  hence  they  fly  to  alle- 
gory and  metaphor.  But  first  of  all,  we  know  what  Jose- 
phus  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.  (Lam.  iv.  10.)  Surely 
this  is  a  sufficient  witness ;  for  to  say  that  we  never  find 
that  this  actuall}^  happened  is  to  reject  the  testimony  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.'' 
(Deut.  xxviii.  54,  55.)  When  Moses  uses  this  language  he 
certainly  does  not  mean  that  there  shall  be  intestine  dissen- 
sions, so  that  disciples  shall  rise  up  against  their  masters, 
and  masters  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  customary 
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, 


204  COMMENTARIES  ON  EZEKIEL.  LECT.  XIV. 

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  ven- 
geance 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  tlie 
Chaldeans,  is  no  obstacle  to  his  again  inflicting  the  same 
punishment,  when  he  wished  to  take  vengeance  on  the  ex- 
treme 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  sur- 
prising, then,  if  again  he  had  suffered  sons  to  be  devoured 
by  tlieir  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  diflference,  which  is 
altogether  futile.  For  he  says,  that  when  a  thing  is  honour- 
able 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  tlieir  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  honourable  or  becoming,  and  yet  God  ascribes  to  him- 
self whatever  the  Chaldeans  did.  Again,  what  was  baser 
than  the  incest  of  Absalom,  in  debauching  his  father's  wives? 
and  even  tliat  Avas  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  Sam.  xii.  12,  and  xvi.  21,  22.)  We  see, 
then,  that  this  man  was  not  familiar  with  the  Scrijotures, 
and  yet  that  he  oifered  his  comments  too  hastily.  There 
was,  indeed,  no  true  religion  in  the  man,  and  it  is  not 


OlIAP.  V.  1 1 .  COMMENTARIES  ON  EZEKIEL.  205 

without  cause  that  I  admonish  you ;  for  there  is  danger 
lest  many  he  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.  (Lament,  iv.  10.) 
For  he  says  that  women  are  tender-hearted,  he  does  not  say 
motliers  merely,  but  that  they  were  liumane  beyond  others  ; 
but  we  know  that  maternal  affection  is  more  tender.  But 
when  motliers  and  those  tender  ones  devour  their  children, 
that  was  the  final  portent.  Now  he  adds,  /  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  re- 
storation for  the  present  at  least.  We  know  that  there  was 
a  certain  number  left,  but  such  destruction  was  necessarily 
threatened  before  God  gave  any  hope  of  his  mercy.  Wlien 
he  says,  to  any  wind,  he  signifies  in  any  quarter  whatever. 
For  as  one  or  another  wind  blows  so  the  dust  is  carried,  and 
the  offscourings  are  dispersed  in  all  directions.     It  follows — 

11.  Wherefore,  as   I  live,  saith         11.  Propterea  vivo  ego,  dicit  Do- 

the  Lord  God,  Surely,  because  thou  minator  lehovah,  si  non  propterea 

hast  defiled  my  sanctuary  with  all  quod  sanctuarium  meum  polluisti^ 

thy  detestable  things,  and  with  all  in  omnibus  detestationibus  tuis,  et 

thine  abominations,  therefore  will  I  in   omnibus   abominationibus   tuis : 

also    diminish   thee;    neither    shall  Etiam  ego  diminuam ;^  et  non  parcel 

mine  eye  spare,  neither  will  I  have  oculus  mens,  et  etiam  ego  non  misc- 

any  pity.  rebor.^ 

Here  God  again  expresses  more  clearly  why  he  was  so 
eager  to  take  vengeance,  namely,  because  the  religion  of  the 

^  That  is,  "since  thou  hast  polluted  my  sanctuary." — Calvin. 
-  Others  translate,  "I  will  break  thee  in  pieces."— Ca/v/n. 
^  "  I  will  not  pardon." — Calvin. 


206  COMMENTARIES  ON  EZEKIEL.  LECT.  XV. 

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  pre- 
pared 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  witli  thee  that  glory  which  thine 
only-begotten  Son  acquired  for  us  by  his  blood. — Amen. 


%tttxtvt  jFiiUtnt^ 

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  pro- 
mised 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  wliich  he  has  commanded  :  when  his 
sanctuary  is  polluted,  it  is  no  wonder  if  he  is  thus  angry. 
Now  it  follows — 

12.   A  third  part  of  thee  shall  die  with  12.  Tertia  pars  peste  morie- 

the  pestilence,  and  \\  itli  famine  shall  they  tur,  et  fame  peribunt  in  medio 

be  consumed  in  tlie  midst  of  thee  :  and  a  tui :  et  tertia  pars  per  gladium 

third  part  shall  fall  by  the  sword  round  cadont  in  circuitu  tuo,  et  ter- 

about  thee ;  and  I  will  scatter  a  third  tiam  partem  in  quemlibet  ven- 

]iart  into  all  the  winds :  and  I  will  draw  tum     dispergam,    et     gladium 

out  a  sword  after  them.  evaginabo  post  eos. 


CHAP.  V.  12.  C0MMENTAEIE8  ON  EZEKIEL.  207 

Now  lie  explains  without  a  figure  what  he  liad  previously 
proposed  figuratively.  For  he  had  been  commanded  to 
shave  oif  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  formerl}^  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  jiart, 
and  yet  it  was  not  spoken  in  vain,  but  God  sj)eaks  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  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  com- 
prehends 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  jjestilence,  and  shall 
perish  by  hunger  in  the  midst  of  thee ;  then  a  third  part 
shall  perish  by  the  sword  around  thee,  and  a  third  j^rt 
shall  be  scattered  toiuards  every  wind  :  although  God  claims 
this  for  himself,  /  will  scatter,  says  he,  the  third  part,  and 


208  COMMENTARIES  ON  EZEKIEL.  LECT.  XV. 

draw  out  the  sword  after  them,  so  that  they  also  shall  perish 
in  their  dispersion.  Now  that  dispersion  is  by  itself  raiser- 
able,  but  God  pronounces  that  he  would  not  be  content  with 
that  moderate  punishment  until  he  utterly  consumed  them. 
It  follows — 

13.  Thus  shall  mine  anger  be  ac-  13.    Et  perficietur  ira  mea,   et 

complished,  and  I  will  cavise  my  fury  residere '    faciem     excandescentiam 

to  rest  upon  them,  and   I  will  be  meam   in   ipsis :    et   consolationera 

comforted :  and  they  shall  know  that  accipiam  :   et  cognoscent  quod   ego 

I  the  Lord  have  spoken  it  in  my  lehovah,   qui  locutus   sum   in  zelo 

zeal,  Avlien  I  have  accomplished  my  meo,^  cum   perfecero   excandescen- 

fury  in  them.  tiam  meam  in  ipsis. 

In  this  verse  the  Prophet  only  teaches  what  he  had  said 
before,  but  by  way  of  confirmation,  namely,  that  God's  ven- 
geance 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  rigour 
of  his  vengeance,  and  so  this  verse,  according  to  thera,  con- 
tains a  f)romise  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  de- 
nouncing the  vengeance  which  he  foiniierly  mentioned. 

First  he  says,  it  shall  be  filled  up :  117^?  keleh,  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  does  not  cease  till  they  satiate 
themselves  with  revenge.  God,  therefore,  here  likens  him- 
self to  men  when  he  speaks  of  the  end  or  fulfilment  of  his 
anger.  Now  he  adds,  I  will  cause  my  fury  to  7'est  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 

'  Or,  "rest." — Calvin.  *  Or,  "  in  my  jealousy." — Calvin. 


CHAP.  V.  I'S.  COMMENTARIES  ON  EZEKIEL.  209 

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, 
/  luill  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  tJiey  shall  know  that  I  Jehovah 
have  spoken  it.  Here  God  obliquely  blames  the  stujjidity  of 
the  people,  because  they  not  only  despised  all  prophecies,  but 
also  proudly  laughed  at  his  threats.  As  often,  then,  as  the 
Proj)hets  declared  the  vengeance  and  judgments  of  God,  they 
gave  material  for  laughter  to  a  perverse  and  impious  people, 
and  their  obstinacy  so  blinded  tliem  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 

VOL.  I.  0 


210  COMMENTARIES  ON  EZEKIEL.  LECT.  XV. 

Scriptures.  Why  do  tliey  not  think  so  ?  because  tliey  are 
unwilling.  Hence  this  blindness  was  voluntary  and  affected, 
so  to  sjjeak,  in  the  ancient  people,  since  they  imagined  that 
the  j)rophecies  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. 
I^astly,  God  here  pronounces,  that  he  would  inflict  just 
punishment  on  their  voluntary  ignorance,  from  which  the 
Jews  should  know,  whether  tliey  would  or  not,  that  the  pro- 
phecies against  which  they  had  closed  their  eyes  had  pro- 
ceeded from  himself  alone. 

He  says  also,  that  he  had  spoken  in  his  zeal,  or  jealousy, 
because  the  Prophets  w^ere  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  im- 
pious, when  they  wish  to  load  the  servants  of  God  with  envy, 
object  that  he  is  mild  and  merciful,  and  that  it  docs  not 
accord  with  his  character  to  sj)eak  roughly  and  sharply. 
God  therefore  says  that  he  also  uses  zeal,  or  anger,  that  the 
Jews  might  not  think  his  Prophets  carried  away  Avith  incon- 
siderate zeal  and  fervour,  since  we  know  that  they  fell  into 
that  grievous  error.     It  follows — 

14.  Moreover,  I  will  make  thee         14.  Et  ponam  te  in  vastitatem,  et 

waste,  and  a  reproach  among  the  opprobrium  inter  gentes  quai  in  cir- 

nations  that  are  round  about  thee,  cuitu   tuo   sunt,  in   oculis   cujusvis 

in  the  sight  of  all  that  pass  by.  transeuntis.^ 

He  exj)lains  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 

'  Or,  "  traveller." — Calvin. 


CHAP.  V.  15.  COMMENTARIES  ON  EZEKIEL  211 

of  the  nation.  He  says,  therefore,  that  the  Jews  shall  he 
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  o'eproach  among  the 
nations:  for  thej  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  he  like  a  vast  desert,  and  in  utter  ruin,  and  a  reproach; 
and  not  only  is  this  rumour  sj)read  abroad,  but  all  travellers 
through  that  land  are  witnesses  of  this  reproach.  But  in 
the  next  verse  this  is  followed  out  more  at  length. 

15.  So  it  shall  be  a  reproacli  and         15.  Et  eris  probrum,  et  subsanna- 

a  taunt,  an  instruction  and  an  aston-  tio,   castigatio,   et   stupor  gentibus 

ishment  unto  the  nations  that  are  quse  in  circuitu  tuo  siuit,  dum  fe- 

roimd  about  thee,  wlien  I  shall  exe-  cero  in  te  judicia  in  ira,  ct  excan- 

cute  judgments  in  thee  in  anger  and  descentia,    et    increpationibus    ex- 

in  fury,  and  in  furious  rebukes.     I  candescentiaj :  ego  lehovah  locutus 

the  Lord  have  spoken  it.  sura. 

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  nS'in,  cherepheh,  which  signifies  a  reproach,  and  adds 
nSTl^,  gedojiheh,  which  signifies  a  taunt  and  a  mocking:  but 
this  could  not  take  place  without  the  slaughter  of  the  people. 
Unless  the  prof^ine  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  under  the  words  reproach  and  taunt,  or 
laughing-stock.  But  this  sentence  belongs  to  the  former 
verse :  there  it  was  said,  /  ivill  make  thee  :  here,  thou  shalt 
he.  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  willingly,  the  violence  of  his  power  will 
crush  us.  Hence  we  must  observe  the  context :  I  will  make 
thee  a  reproach,  and  thou  shalt  he  one,  because  God  signifies 
that  his  threats  should  not  be  either  empty  or  in  vain.  He 
adds,  thou  shalt  he  a  correction :  ^D^^,  moser,  signifies  discipline 


212  COMMENTARIES  ON  EZEKIEL.  LECT.  XV. 

and  instruction,  but  is  often  used  for  that  correction  wliich 
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  he  a  correction  to  the  pro- 
fane nations,  because  they  should  grow  wise  by  their  punish- 
ments ;  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  examples,  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  noto- 
rious that  the  very  blind  would  recognise  them,  and  tremble 
at  the  perception  of  their  import. 

Afterwards  he  adds — in  astonishment.  These  words,  in- 
deed, do  not  seem  sufficiently  in  agreement  with  the  Jews 
being  for  a  wonder  and  a  correction ;  but  the  Prophet 
does  not  simply  mean  that  those  who  perceived  the  judg- 
ment 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  remarkable,  because  he  had  so  long  borne  with  a 
reprobate  people.  Since  he  had  so  long  borne  their  impiety, 
he  broke  forth  at  lengtli  in  one  impulse,  and  then  exercised 
the  formidable  judgment  of  which  he  speaks.  This  is  the 
reason  why  he  says  tlie  nations  shall  he  astonished  when  I 
execute  ray  judgments  upon  thee.  What,  then,  were  these 
judgments  ? — in  truth,  anger,  and  burning,  and  furious  re- 
bukes. Here  the  Prophet  seems  verbose  ;  but  he  could  not 
be  too  much  so,  since  the  sluggislniess  of  the  j^eople  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 


CHAP.  V.  Ifi.  COMMENTARIES  ON  EZEKIEL.  213 

it  were,  in  their  nests.  "  Does  lie,  the  wretched  exile, 
threaten  us  ?  let  him  be  content  witli  his  own  lot :  since  God 
has  spared  us,  he  seems  to  he  stiiTcd  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 
contemptible  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  understand  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  his 
prophecies.  Hence  he  sets  Grod  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. 
Tt  follows — 

16.  When  I  shall  send  upon  them  16.  Cum  emisero^  sagittas  famis 

the  evil  arroM-s  of  famine,  which  shall  malas  in  ipsos,  qufe  erunt  in  perdi- 

be  for  their  destruction,  and  which  tiouem,"  quas  jacidahor  in  ipsos  ad 

1  Avill  send  to  destroy  you:  and  I  perdendum  eos:    et  fameni  addam 

will  increase  the  famine  upon  you,  contra  eos,  et  confringam  ipsis  ba- 

and  will  break  your  staff  of  bread  :  culum  panis. 

He  illustrates  the  sentiment  which  we  have  seen,  but  not 
after  the  manner  of  rhetoricians,  who  affect  splendour  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  teach- 
ing 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 

'  Or,  "  '  I  shall  have  darted :'  n?^,  shelech,  signifies  to  send,  but  it  here 
means  to  dart ;  for  the  context  requires  it." — (Jalvin. 
-  Or.  '•destruction.'" 


21 4  COMMENTARIES  ON  EZEKIEL.  LECT.  XV. 

tliem  arrows  of  famine  and  evil,  that  is,  deadly  and  death- 
bearing-.  Since,  then,  /  shall  Jmrl  evil  arroivs  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  niig-ht  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,  hy  ar- 
rows 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  explana- 
tion does  not  please  any  one,  he  is  at  liberty  to  take  it 
otherwise ;  yet  if  any  one  proi:)erly  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 
corriqition.  He  confirms  what  we  said  was  denoted  by  the 
epithet  D**!?^!!,  hergnim.  He  says,  therefore,  that  these  arrows 
would  be  destructive,  because  they  should  he  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  rejDoats 
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  diff"erent  weapons,  so  that  if  men  per- 
ceive 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  imjiious  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  by  too  much  heat,  if  we  have  escaped  the 
frost  and  the  hail,  the  storm,  and  the  rain,  and  the  drought, 


CHAP.  V   17.  COMMENTARIES  ON  EZEKIEL.  215 

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,  /  will  multiply  famine  upon 
them ;  that  is,  when  they  think  their  yearly  produce  safe, 
because  they  have  escajied  drought,  and  rain,  and  mildew, 
and  storm,  and  hail,  I  will  find,  says  he,  other  modes  un- 
known to  them,  by  which  I  will  bring  famine  upon  them. 
And  he  expresses  one  manner  of  doing  so — /  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  de- 
ficiency 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,  (Deut.  viii. 
3,)  because  man  lives  not  by  bread  alone,  but  by  that  secret 
inspiration  wliich  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  slialt  eat, 
and  not  be  satisfied,  say  they.  (Lev.  xxvi.  26  ;  Isa.  ix,  20 ; 
Ezek.  vii. ;  Heb.  iv.  10;  Micah  vi.  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  vigour.     It  follows — 

17.  So  will  I  send  upon  you  famine         17.  Et  mittam  in  vos  famem, 

and  evil  beasts,  and  they  shall  bereave  et  bestiam  malam,i  et  orbabunt 

thee  :   and  pestilence  and  blood  shall  te  f  et  pestis,  et  sangvus  transibunt 

pass  through  thee  ;  and  I  will  bring  the  in  te,  et  gladium  venire  faciam 

sword  upon  thee.     I  the  Lord  have  super  te :    ego  lehovah  locutus 

spoken  it.  sum. 

Here  God  speaks  generally  concerning  certain  adversities 
— /  will  send  evil  upon  them,  he  says,  but  immediately  after^ 
wards  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 

^  Or,  "  wild  beast." — Calvin. 

-  "  He  used  before  the  plural  number." — Calvin. 


2]  6  COMMENTARIES  ON  EZEKIEL.  LECT.  XV. 

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  j^rovoke  his  anger. 
This  is  the  reason,  then,  why  he  now  speaks  generally  con- 
cerning evil ;  but  as  I  have  said  he  adds  the  kind  of  evil — 
A  n  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  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  un- 
derstand why  Ezekiel  first  spoke  of  the  genus,  and  after- 
wards came  to  the  species. 

And  at  length  he  adds,  /  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  after- 
wards 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  Is- 
raelites 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 


CHAP.  VI.  l-o.  COMMENTARIES  ON  EZEKIEL.  217 

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  ofi'  the  vices  and  filth  of  the 
flesh,  we  may  be  reformed  into  true  purity,  until  at  length  we 
arrive  at  the  enjoyment  of  celestial  glory,  which  is  laid  up  for  us 
in  Christ  Jesus  our  Lord. — Amen. 


^Lecture  Steteenti^. 

CHAPTER  VI. 

1.  And  the  word  of  the  Lord  came  1.  Et  fuit  sermo  lehovse  ad  me 
unto  me,  saying,  dicendo, 

2.  Son  of  man,  set  thy  face  to-  2.  Fili  hominis,  pone  faciem  tuam 
Avard  the  mountains  of  Israel,  and  ad'  montes  Israel,  et  prophetiza  ad 
prophesy  against  them,  eos, 

3.  And  say,  Ye  mountains  of  Is-  3.  Et  die,  Montes  Israel  audite 
rael,  hear  the  word  of  the  Lord  God ;  sermonem  Dominatoris  lehovse :  sic 
Thus  saith  the  Lord  God  to  the  dicit  Dominator  lehovah  monti- 
mountains  and  to  the  hills,  to  the  bus  et  collibus,  rivis^  et  valli- 
rivers  and  to  the  valleys,  Behold,  I,  bus :  ecce  ego  adducem  contra  vos 
even  I,  will  bring  a  sword  upon  you,  gladiimi,  et  perdam  excelsa  ves- 
and  I  will  destroy  yoiu-  high  places.  tra. 

The  Prophet  now  turns  himself  to  the  kingdom  of  Israel, 
since  he  had  formerly  spoken  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  king- 
dom of  Israel  had  been  cut  off,  and  the  ten  tribes  dragged 
into  exile  :  and  the  kingdom  had  come  to  an  end  in  Ezekiel's 
time.     The  time,  therefore,  does  not  seem  to  accord  with 

*  Or,  "against." — Calvin. 

^  "  Some  translate  '  torrents ;'  others,  '  the  rushing  down  of  waters ;' 
others,  •  rocks.' "^ — Calvin. 


218  COMMENTAEIES  ON  EZEKIEL.  LECT.  XVI. 

tlie  denunciation  of  the  Prophet  as  to  what  had  happened 
many  years  previously.  But  nothing-  will  appear  out  of 
place,  if  we  say  that  it  was  j)artly  proj^hecy  and  partly  doc- 
trine, 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  remaining :  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  de- 
serted soil.  But  the  change  was  great  and  ruinous  to  the 
king  himself,  and  vexatious  to  all  alike.  Although,  there- 
fore, 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  ordered  to  preach  against  them.  It  is 
ascertained  from  the  first  chapter  that  Ezekiel  received  this 
command  after  the  destruction  of  the  kingdom  of  Israel, 
(chap.  i.  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  dif- 
ficult 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 


CHAP.  VI.  1-3.  COMMENTARIES  ON  EZEKIEL.  219 

judgment  to  be  denounced  against  them,  on  whicli  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 
Proj)het  shows  that  God's  wrath  was  not  yet  complete,  but 
that  their  former  calamities  were  only  a  prelude,  and  that 
heavier  woes  were  at  hand,  because  the}^  had  so  hardened 
themselves  against  the  power  of  God.  The  prophecy,  too, 
has  greater  weight  when  the  Prophet  addressed  the  moun- 
tains than  when  his  discourse  was  directed  to  men.  So  that 
Ezekiel  is  not  ordered  to  exhort  the  Israelites  to  penitence, 
and  to  threaten  them  with  the  punishment  which  still  re- 
mained, 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 — "  0  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  xiii.  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  'proi^hesy  against  them.  The  Prophet  might  ob- 
ject that  the  mountains  had  no  ears,  and  hence  that  it  was 
only  child's  play.  But  he  understood  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  labour  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 


220  COMMENTARIES  ON  EZEKIEL.  LECT.  XVI. 

proposes  to  us  examples  of  liis  Avratli  in  brutes,  trees,  the 
atmosphere,  and  the  heavens,  that  we  may  know  that  ad- 
monitions 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  con- 
clusion. 

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  inanimate  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  Pro- 
phet 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  JeJtovah  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  doivn 
of  waters  or  torrents.  Jerome  translates  it  rocks,  and  the 
Hebrews  call  whatever  is  violent  p''fi5<,  aphik,  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 


CHAP.  VI.  1-3.  COMMENTARIES  ON  EZEKIEL.  221 

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  remark,  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  moun- 
tains they  thouglit  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,  /  bring  a  sword 
against  you.  Hence  we  infer  that  when  the  Prophet  ad- 
dresses the  mountains,  yet  he  speaks  for  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  moun- 
tains 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  worship  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 


222  COMMENTARIES  ON  EZEKIEL.  LEGT.  XVI. 

of  their  own  will ;  for  as  far  as  the  workl  was  created  hy 
God  it  always  retains  its  own  nature,  hut  as  far  as  man  is 
concerned,  the  places  themselves  were  polluted,  and  the  con- 
tagion renders  them  hateful  to  God.  Hence  this  is  j)ut  for 
the  detestation  of  idolatry.     Now  it  follows — 

4.  And  your  altars  shall  be  cle-         4.  Et  desolabuntvir  altaria  vestra, 

solate,   and   your  images    shall   be  et  conterentur  idola  vestra,  et  ca- 

broken ;  and  I  will  cast  do^ni  yoiur  dere  faciam  ^    occisos   coram   idolis 

slain  men  before  your  idols.  vestris. 

He  continues  the  same  sentiment,  and  first  denounces  that 
altars  should  he  laid  waste.  Hence  it  appears  how  greatly 
obedience  pleases  God,  and  how  true  it  is  that  it  is  better 
than  sacrifices.  (1  Sam.  xv.  22  ;  1  Kings  xii.)  For  it  is  cer- 
tain that  the  Israelites  extolled  their  own  fictions  exorbi- 
tantly, 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  princi- 
ple, 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  ven- 
geance, 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  under- 
stand 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  worship- 
pers 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  worshij)pers  in- 
flame themselves  with  love,  and  like  adulterers  run  after 

'  Or,  "I  will  lay  prostrate.'" — Calvin. 


CHAP.  VI.  5.  COMMENTARIES  ON  EZEKIEL.  223 

harlots,  as  we  shall  again  see.  He  afterwards  uses  another 
word,  when  he  says,  /  will  lay  prostrate  your  slain  before 
your  idols :  for  they  call  idols  D vl/X  gelolim,  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  con- 
demned by  the  Prophet,  since  they  perverted  the  pure  and 
lawful  worship  of  God  :  then  he  reproves  their  enormity  be- 
cause they  willingly  remained  in  filth  and  defilement.  But 
here  also  we  are  taught  how  mightily  God  is  angry  with  all 
suj^erstitions,  Avhen  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 — 

5.  And  I  AviU  lay  the  dead  car-  5.  Et  ponam  cadavera  filiorum  Is- 

cases  of  the  children  of  Israel  before  rael  coram  idolis  vestris,  et  spargam 

their  idols  ;  and  I  will   scatter  your  coram  idolis  sms  :i  spargam  ossa  ves- 

bones  round  about  your  altars.  tra^  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  provoked  his 
anger  ;  because  they  had  departed  from  the  pure  and  genuine 
order  of  the  law.  He  says,  therefore,  /  will  2)l(ice  the  car- 
cases 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  Is- 
raelites was  openly  condemned  by  this  sign,  so  that  unless 
they  had  been  utterly  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  carcases  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  unbe- 
lievers. But  how  ?  for  the  altar  is  polluted  by  contact  with 
a  carcase ;  but  the  carcases  shall  be  cast  there,  that  the  con- 

^  "  The  relation  is  in  the  third  person." — Calvin. 
'  "  He  retm-ns  again  to  the  second  person." — Calvin. 


224  COMMENTAEIES  ON  EZEKIEL.  LECT.  XVI. 

tagion  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  for- 
merly said. 

6.  In  all  your  dwelling-places   the  6.   In   omnibus   habitationibus 

cities  shall  be  laid  waste,  and  the  high  vestris   urbes   desolabuntur : '    et 

places   shall   be  desolate ;    that   your  excelsa  in  vastitateni  redigentur, 

altars  may  be  laid  waste  and  made  ut  vastentur   et  desolentur-    al- 

desolate,  and  your  idols  may  be  broken  taria   vestra,   et    conterantur,   et 

and  cease,  and  your  images  may  be  cessent^  idola  vestra,  et  excidantur 

cut  down,   and   your  works   may  be  idola  vestra,  et  deleantur  opera 

abolished.  vestra. 

In  other  words,  the  Prophet  signifies  that  God  would  take 
vengeance  on  the  superstitions  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.  (Jer.  ii.  28  ;  xi.  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  in- 
habitants.   I7i  all  your  habitations,  therefore,  the  cities  shall  be 

'  That  is,  "  in  every  habitable  region  they  will  be  deserted."  This  word 
we  have  illustrated  before. — Calviu. 

^  Or,  "  shall  be  destroyed  and  perish." — Gilvin. 

'  Or,  "  abolished:"  the  same  word  for  idols  which  is  derived  from  heat. 
— Calvin. 


CHAP.  VI.  6.  COMMENTARIES  ON  EZEKIEL.  225 

deserted.  When  he  tlircatens  destruction  and  desolation  to 
the  cities,  he  means  what  I  have  just  said,  that  tliose  places 
were  corrupted  by  impious  superstitions.  He  adds,  and  thy 
high  places  shall  he  destroyed  or  made  desolate.  Here  he 
explains  himself  more  clearly,  that  the  cities  should  be  re- 
duced to  solitude,  because  their  religion  was  corrupt,  and  the 
inhabitants  were  given  up  to  their  own  fictions  and  idola- 
tries. He  adds  therefore  high  places  to  cities,  that  he  may 
point  out  the  reason  of  the  cities  perishing.  He  adds,  that 
they  may  he  desolate  or  reduced  to  a  desert :  it  is  again  the 
word  iin,  chereh,  and  your  altars  may  j^erish.  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  wo  have  said,  God  had  chosen  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  he  hroken  up  and 
cease,  or  be  abolished.  Again  he  uses  that  reproachful  word 
which  I  have  said  is  taken  from  the  stench  of  dung.  (Luke 
xvi.  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  he  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  de- 
serted 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  he  de- 

VOL.  I.  P 


226  COMMENTARIES  ON  EZEKIEL.  LECT.  XVI. 

stroyed.  Here  he  uses  a  general  name,  and  significantly 
points  out  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  instruc- 
tion can  be  collected  from  one  word,  namely,  that  all  worship 
is  perverse  and  disapproved  by  God  when  men  bring  any- 
thing 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  what- 
ever 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. 

7.  And  tlie  slain  shall  fall  in  the  7.  Et  cadet  interfectus  in  medio 
midst  of  you  ;  and  ye  shall  know  that  vestri :  et  cognoscetis  quod  Ego 
I  am  the  Lord.  lehovah. 

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  ac- 
knowledge him  as  Jehovah.  The  slam,  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,  /  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  autho- 
rity of  the  prophetic  teaching,  when  he  shows  that  an  aven- 
ger was  at  hand  if  it  was  despised,  as  we  know  it  was  de- 
spised ;  and  this  he  will  soon  explain  a  little  more  clearly. 
It  follows  now — 

8.  Yet  will  I  leave  a  remnant,  that  ye  may  8.  Et  residuum  faciam,* 
have  some  that  shall  escape  the  sword  among  ut  sint  vobis  qui  evadant 
the  nations,  when  ye  shall  be  scattered  through  gladium  in  gentibus,  cum 
the  countries.  dispersi  fueritis  per  terras. 

'  "  It  is  one  word — '  I  will  leave  remaining.'" — Calvin. 


CHAP.  VI.  8.  COMMENTARIES  ON  EZEKIEL,  227 

Yet  here  another  promise  is  added,  which  may  temper  the 
bitterness  of  so  sorrowful  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  pol- 
luted everywhere,  and  at  all  corners.  Nothing  could  there- 
fore be  hoped  for,  if  Ezckiel  had  spoken  precisely  ;  therefore 
a  promise  is  added  in  mitigation — /  will  leave  a  remnant, 
says  he,  that  you  may  have  some  who  escape  the  sword  ;  that 
is,  that  some  of  you  may  survive.  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  therefore  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,  therefore,  he  gives  the  Israelites  some  hope  of 
favour,  yet  he  also  admonishes  them  that  they  could  not 
obtain  safety  in  any  other  way,  except  by  a  kind  of  death, 
namely  exile.  /  luill  leave  a  remnant,  says  he,  of  you,  ivho 
shall  escape  the  sword;  but  how?  whom  shall  the  enemy 
have  spared  so  that  they  do  not  change  their  place?  nay,  he 
says,  when  ye  shall  he  dispersed  among  the  Gentiles.  He 
promises  them  life,  therefore,  but  a  wretched  one,  because  it 
was  united  with  exile.  But  God's  favour  cannot  be  suffi- 
ciently estimated  from  these  words,  unless  what  follows  im- 
mediately is  added. 

9.  And  they  that  escape  of  you  shall        9.   Et  reeordabuntur   qui  ex 

remember  me  among  the  nations  whither  vobis  evaserint  mei  in  gentibus, 

they  shall  be  carried  captives,  because  apud  quas  captivi  fuerint  illic' 

I  am  broken  with  their  whorish  heart,  quia  frangar  ad  cor  ipsorum  quod 

which  hath  departed  from  me,  and  with  fornicatur,^  quod  recessit  a  me,  et 

their  eyes,  which  go  a  Mhoring  after  ad oculos ipsorum scortantes' post 

their  idols :  and  they  shall  loathe  them-  idola  sua,  et  pudifient  coram  facie 

selves  for  the  evils  which  they  have  com-  sua  super  malis  quae  fecerunt  in 

mitted  in  all  their  abominations.  omnibus  abominationibus  suis. 

I  see  that  I  cannot  finish,  and  I  think  the  time  is  ad- 
vancing. 

*  "  The  adverb  of  place  is  redundant." — Calvin. 

*  "  That  is,  which  burns  with  adultery." — Calvin, 

*  «  Or  full  of  lust."— Ca^i^m. 


228  COMMENTARIES  ON  EZEKIEL.  LECT.  XVII 


PRAYER. 

Grant,  Almig-lity  God,  since  thou  desirest  a  continual  memorial  of 
thy  former  remarkable  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  mani- 
fested 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,  \vhile  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. 


%ttii\xe  %t\itntttnti). 

In  the  last  lecture  I  only  recited  tlie  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  forgetful- 
ness,  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  our- 
selves so  as  to  become  hardened  in  sin.  It  is  necessary, 
therefore,  nay,  even  useful,  that  those  who  indulge  them- 
selves in  their  vices,  should  be  chastised,  and  although  the 
Lord  can  recall  us  to  himself  in  other  ways,  yet  our  weak- 
ness 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.  DD''D  vSj  ^J/^i^^^X^ew^,  says  he,  that 
is,  those  of  you  who  shall  be  saved  ;  but  this  was  only  a  small 


CHAP.  VI.  9.  COMMENTARIES  ON  EZEKIEL.  229 

j)ortion,  as  Ave  have  seen.  Now  as  the  diiference  is  sought 
for  between  tlie  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  peoj)le  ; 
he  wished  a  small  number  to  remain  safe.  We  see,  there- 
fore, 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  re- 
pentance 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  destroy  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  pro- 
voked him  as  if  on  purpose.  Since,  therefore,  they  so  pol- 
luted 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 
obstinate  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 


230  COMMENTARIES  ON  EZEKIEL.  LECT.  XVII. 

had  found  that  he  did  not  profit  by  bearing  them  patiently. 
For  when  he  sees  that  his  favour  becomes  a  laughing-stock, 
he  is  the  more  angry,  and  deservedly  so.  Thus,  therefore, 
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  impu- 
nity, 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  acknow- 
ledge 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  goodness,  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  exile,  that  just  punishment 
awaited  them,  because  God  had  borne  with  them  patiently, 
and  had  not  treated  them  at  once  with  the  utmost  rigour, 
but  when  compelled,  he  descended  at  length  to  take  ven- 
geance, 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  M^ays,  and  how  long,  and 
how  perversely,  they  have  provoked  God's  wrath.  The  Pro- 
phet expresses  this  by  the  word  breaking.  God,  therefore, 
did  not  treat  the  Israelites  so  harshly,  while  he  was  oiFended 
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 
tliose  who  adulterate  the  worship  of  God  by  their  fictions,  yet 


CHAP.  VI.  9.  COMMENTARIES  ON  EZEKIEL.  231 

think  that  thej  oifer  an  acceptable  obedience.  Since,  there- 
fore, the  blind  and  unbelieving  so  please  themselves  by  their 
corruptions,  hence  Scripture  compares  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  oftered  them  in  the 
law  and  the  gospel:  and  so  also  concerning  "  good  intentions" 
as  they  call  them.  Since,  therefore,  the  incredulous  so  in- 
toxicate 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  debauch- 
eries. 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  sincerity,  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  re- 
tains, 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  ofl"  in  their  faces,  that  is,  before  their  face  : 
others  translate,  they  shall  feel  nausea,  which  seems  rather 
too  rough.  But  because  the  word  lOp,  ket,  signifies  to  spew  out, 
those  who  use  a  word  of  abomination  render  the  Prophet's 
sense  faithfully.  They  shall  be  therefore,  says  he,  an  abomi- 
nation to  themselves.  Those  who  translate  it,  "  They  shall 
be  cut  ofl","  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  ofl".  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 


232  COMMENTARIES  ON  EZEKIEL.  LECT.  XVII. 

be  abominable  to  themselves.  Therefore,  they  shall  he  re- 
jected before  their  face,  that  is,  they  shall  not  wait  till  men 
condemn  them  or  until  others  reprove  their  j)erverse  wor- 
ship, but  they  shall  willingly  abominate  themselves.  Now 
the  Prophet  shows  that  their  penitence  is  real,  because  it 
may  hapjjen  that  a  person  may  feel  that  he  has  some  deal- 
ing with  God,  and  yet  not  be  truly  humbled :  just  as  Cain 
was  compelled  to  tremble  at  the  sight  of  Grod,  yet  was  always 
like  himself  (Gen.  iv.  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  them- 
selves. This  displeasure  is  then  the  second  part  of  repent- 
ance. 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 
honourable.  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  disjileased  with  themselves.      Now  it  follows — 

10.  And  tliej  shall  know  that  I  am  10.  Et  cognoscent  quod  ego  le- 
the  Lord,  a)td  that  I  have  not  said  in  hovah  nou  frustra  lociitus  fuerim 
vain  that  I  wiU  do  this  evil  unto  them,     ad  faciendum  ipsis  malum  hoc.^ 

He  now  mentions  the  fruit  of  their  repentance,  because 
the  Israelites  were  beginning  at  length  to  attribute  just 
honour  to  his  prophecies.  For  we  know  that  they  trifled 
carelessly  while  the  Prophets  were  threatening  them.  Be- 
cause, therefore,  they  were  in  the  habit  of  destroying  confi- 
dence in  all  the  servants  of  God,  and  of  reducing  as  it  were 

'  "  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. 


CHAP.  VI.  10.  COMMENTARIES  ON  EZEKIEL.  233 

their  truth  to  nothing,  the  Prophet  says,  that  when  they 
repented  thc}^  woukl  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  Ezehiel,   they  thought  that  they  were 
contending  with  them  only,  and  could  do  so  with  impunity 
against  mere  mortals.     God  therefore,  in  oj^j^osition  to  tliis, 
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  biding  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  tnistworthy  as  well  in  his  threats  as  in  his  pro- 
mises.    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  sj^eaks  of  those  very  few  whose  conver- 
sion he  had  previously  praised,  he  doubtless  comprehends 
the  fear  of  God  under  recognition  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  Projihet  triumphs  over  the  arrogance  of 
those  who  had  wantonly  despised  the  teaching  of  all  God's 
servants,  when  he  says,  they  shall  feel  (or  acknoiuledge)  that 
I  Jehovah  have  not  spoken  in  vain.     Since,  therefore,  the  Pro- 
phet here  depicts  as  in  a  painting  their  late  repentance,  let  us 


234  COMMENTARIES  ON  EZEKIEL.  LECT.  XVII. 

learn  to  tremble  in  time  at  God's  threats.  Althougli  indeed 
God  does  not  yet  execute  his  vengeance  upon  us,  yet  let  us 
be  sure  that  he  does  not  speak  in  vain,  and  let  vis  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 — 

11.  Thus  saith  the  Lord  God,  Smite         11.  Sic  dicit  Dominator  le- 

with  thine  hand,  and  stamp  with  thy  foot,  hovah,  Percute  manu  tua,i  et 

and  say,  Alas  for  all  the  evil  abominations  divarica  pedes  tiios,^  et  die  Hei' 

of  the  house  of  Israel !  for  they  shall  fall  super  omnes  abominationes  ma- 

by  the  sword,  by  the  famine,  and  by  the  las  domus  Israel :  quia  gladio, 

pestilence.  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  remaining  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  ob- 
stinate cases.  He  orders  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  Prophet's  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 

1  That  is,  "  clap  thy  hands." — Calvin. 

^  Or,  "  extend ;"  verbally,  "  extend  in  thy  foot." — Calvin. 

*  Or,  "hens,  alas!" — Calvin. 


CHAP.  VI.  11.  COMMENTARIES  ON  EZEKIEL.  235 

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  presence.  When,  therefore,  he  was  com- 
manded 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  hy  sword,  pestilence,  and  famine. 
We  have  said  that  these  three  kinds  of  ^^unishment  are  al- 
ways 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  transgressors  ; 
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  humanity  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  Avondered  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 — 

12.  He  that  is  far  off  shall  die  of  the  12.  Qui  procul  erit,  peste  mo- 
pestilence  ;  and  he  that  is  near  shall  fall  rietur ;  et  qui  prope  erit,  gladio 
by  the  sword ;  and  he  that  remaineth  and     cadet,'  et  qui  relictus  fuerit,  et 

*  "  Some  translate  '  shall  fall  on  the  sword,'  but  too  harshly.     Already, 


236  COMMENTARIES  ON  EZEKIEL.  LECT.  XVII. 

is  besieged  shall  die  hy  the  fiimine:  obsessnsfame  morietur:  etcom- 
thus  will  1  accomplish  my  fury  upon  plebo  indiguationem '  meam  in 
them.  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  hy  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  wliat  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  ;  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  fulfil  iny  bu7")iing 
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  rigour,  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  reason  he 
speaks  of  the  fulfilling  of  his  burning  anger :  thus  the  Pro- 

in  the  last  verse,  the  Prophet  used  the  same  word  in  a  diflerent  sense, 
therefore  I  change  nothing :  he  who  is  near  shall  fall  by  the  sword." — 
Calvin. 
^  Or,  "burning." — Calvin. 


CHAP.  VI.  13.  COMMENTARIES  ON  EZEKIEL.  237 

pliet  turns  away  all  envy  from  God,  that  the  Israelites  should 
not  charge  liira  with  cruelty ;  thus  he  shows  them  that  what- 
ever evils  they  suffered  were  only  a  prelude  to  a  horrihle 
slaughter  wliicli  was  overhanging  them,  and  which  they  still 
despised.     It  follows — 

13.  Then  shall  ye  know  that  I  mn  13.  Et  cognoscetis  quod  ego  le- 
the  Lonl,  when  their  slain  men  shall  hovah,  cum  vulnerati  eorum  i  in 
be  among  their  idols  round  about  medio  idoloruni  ipsorum-  in  eircuitu 
tlieir  altars,  upon  every  high  hill,  in  altarium  ipsorum,  super  omnem  col- 
all  the  tops  of  the  mountains,  and  lem  excelsum,  in  onniibus  capitibus^ 
under  every  green  tree,  and  under  montiuni,  et  sub  omni  arbore  fron- 
every  thick  oak,  the  place  where  dosa,  et  sub  omni  quercu  densa,'* 
they  did  offer  sweet  savour  to  all  in  loco  ubi  obtulerint  suffitum  bonte 
their  idols.  fragrantiaj  omnibus  idolis  suis. 

Now  he  again  announces  that  they  shall  know  what  they 
have  long  neglected.  But  hci'e  a  different  knowledge  from 
the  former  seems  to  he  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  mentions  nothing  of  this  kind,  but 
only  speaks  of  that  experimental  knowledge  Avhich  is  common 
to  the  ungodly.  And,  in  ti'uth,  this  doctrine  seems  to  be  ex- 
tended promiscuously  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  Proplict  intends  the  phrase 
— then  ye  shall  know,  &c.,  in  a  wide  sense,  because  he  ad- 
dresses 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  he  slain, 
says  he,  that  is,  shall  fall,  near  theii^  idols.     But  we  have 

1  Or,  "  slain." — Calvin. 

^  "  The  p'.Tson  is  here  changed,  but  this  does  not  obscure  the  sense." — 
Calvin. 

^  That  is,  "  the  tops." — Calvin. 

*  "  Some  translate  '  elm,'  but  it  is  also  oak." — Calvin. 


238  COMMENTARIES  ON  EZEKIEL.  LECT.  XVII. 

said  that  they  would  more  clearly  acknowledge  the  ven- 
geance 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  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  sug- 
gested, why  the  Prophet  enters  into  these  details.  What 
follows  is  to  the  same  purpose — hy  the  circuit  of  all  their 
altars.  This,  then,  was  profanation  of  all  altars,  to  be  de- 
filed by  carcases  being  drawn  over  them,  and  then  sprinkled 
with  human  blood.  But  he  also  points  out  the  places  where 
they  worshipped  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 
lieaped  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  oifered 
incense.  The  Prophet  therefore  pronounces  that  there  was 
no  place  which  God  did  not  condemn  with  infamy.  When, 
therefore,  he  says  that  the  i^icense  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  re- 
strained within  thy  pure  and  perfect  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  fidl  and  solid 
alliance  with  the  Sun  of  righteousness,  Christ,  thy  Son. — Amen. 


CHAP.  VI.  14.  COMMENTARIES  ON  EZEKIEL.  239 


Hecture  mqi)itt\xiih 

14.  So  will  I  stretch  out  my  hand         14.  Et  extendani  manum  nicam  su- 

upon  them,  and  make  the  land  deso-  per  eos,  et  ponani  terrani  vastitatem, 

late:  yea,  more  desolate  than  the  et  derelictioncm' pi-se  deserto  Dibla- 

wilderness    toward   Diblath,   in   all  thah     in     omnibus     habitationibus 

their   habitations:    and   they   shall  eorum :  et  cognoscent  quod  ego  le- 

know  that  I  am  the  Lord.  hovah. 

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,  especially  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  ex- 
amples 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  compre- 
hend his  judgment,  the  Scripture,  in  compassion  to  our  rude- 
ness represents  his  hand  as  extended.  But  he  says,  that  he 
will  place  the  land  in  devastation  and  stupor.  The  two  words, 
n^DK^,  shemmeh,  and  H^K',  shemeh,  are  different,  though  de- 
rived from  the  same  root.  T\J2i^,  shemeh,  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  comparison  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  solitude  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 

1  "  Or,  stupor :  for  HDE',  shemeh,  as  we  have  seen,  signifies  this  also." — 
Calvin, 


240  COMMEOTARIES  ON  EZEKIEL.  LECT.  XVIII. 

are  some  who  think  Ribhxtha  should  be  read  instead  of  Dibla- 
thah — and  it  may  happen  that  an  error  has  crept  in,  on  ac- 
count of  the  similarity  of  the  letters  1  and  ^.  But  I  do  not 
think  any  change  is  needed :  and  besides,  I  reject  as  absurd, 
the  explanation  from  the  desert  even  to  Diblathah  or  Ribla- 
tha.  But  ^  is  rather  a  mark  of  comparison :  the  land  of  Is- 
rael shall  he  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  be- 
fore 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  appear- 
ance, 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  corner  free  from  that  devastation  which 
he  predicts :  for  it  will  often  happen  that  some  land  is  par- 
tially seized  and  spoiled,  but  here  the  Prophet  comprehends 
all  habitations.  And  they  shall  knoiv,  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  i^eople.  For  his  calling  was  so 
marked  out  that  they  could  not  contend  against  him  with- 
out being  opposed  to  God.  Hence  Ezekiel  is  omitted  here, 
and  God  comes  foiivard,  as  if  he  had  spoken  himself     Tliey 


CHAP.  VII.  1,  2.  COMMENTARIES  ON  EZEKIEL,  241 

shall  know,  therefore,  lie  says,  both  my  faithfuhiess  and 
power.  Besides  tliis  kiiowledge  is  extended  to  the  reprobate 
who  do  not  profit  by  God's  cliastisements.  Although,  there- 
fore, exj^erience  compels  them  to  acknowledge  God  as  a 
judge,  yet  they  remain  obstinate,  as  we  shall  soon  see  again 
and  ao^ain.     It  follows — 


CHAPTER  VII. 

1.  Moreover,  the  word  of  the  Lord  1.  Et  fuit  sermo  Ichovse  ad  me, 
came  imto  me,  sajiiig,  diceudo, 

2.  Also,  tliou  son  of  man,  thus  saith  2.  Et  tu  fili  hominis,  sic  dicit 
the  Lord  God  mito  the  land  of  Israel;  Dommator  lehovah  terrai  Israel, 
An  end,  the  end  is  come  upon  the  four  vel  de  terra ;  finis,  venit  finis  super 
corners  of  the  land.  quatuor  alas  terra;. 

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  mes- 
sage had  j)roved  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  laboured.  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  context  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  hy  Jehovah.  For  this  pro- 
phecy is  distinguished  from  the  former,  and  yet  the  matter 
is  the  same,  without  any  difference,  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 

VOL.   I.  Q 


242  COMMENTARIES  ON  EZEKIEL.  LECT.  XVIII. 

once  only,  but  twice  and  perpetually,  what  lie  heard  from 
God's  mouth  was  to  he  repeated :  shice  it  was  sufficiently 
clear,  that  God  was  anxious  for  their  safety,  since  he  never 
ceased  to  exhort  them.  Thus,  therefore,  says  the  Lord  Jeho- 
vah concerning  the  land  of  Israel :  an  end  is  coming,  an  end 
upon  the  four  corners  of  the  land.  Here  God  seems  to  re- 
gard the  moderate  punishments  which  he  had  already  in- 
flicted on  the  kingdom  of  Israel.  For  we  know  that  they 
often  felt  God's  hand,  hut  when  some  relaxation  was  aiforded 
them,  they  thought  themselves  escaped,  so  they  forgot  their 
wickedness  and  went  on  in  it  so  carelessly  that  it  was  very 
clear  that  they  desj)ised  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  com- 
ing, an  end  ujjon  the  four  corners  of  the  land.  He  puts,  in- 
deed, wings,  hut  intends  it  metaphorically  for  four  diiferent 
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  remarkable  specimen  of  clemency 
in  punishing  the  Israelites  so  lightly  when  he  might  utterly 
have  cut  them  oif.  Since,  therefore,  he  had  so  refrained  him- 
self 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  pre- 
dicts.    It  follows — 


3.  Now  is  the  end  come  upon  thee,  3.  Nunc  finis  super  te  :  et  mit- 

and  I  will  send  mine  anger  upon  thee,  tam  indignationem  meam  in  te,  et 

and  will  judge  thee  according  to  thy  judicaho  te  secundum  vias   tuas  : 

ways,  and  Mill  recompense  upon  thee  et  ponam  super  te  cunctas  abomi- 

all  thine  abominations.  nationes  tuas. 


CHAP.  VII.  3.  COMMENTARIES  ON  EZEKIEL.  243 

He  puts  tlie  word  end  a  third  time,  and  repeats  it  even  a 
fourth  and  a  fifth  time.  Wlience  wc  collect,  that  those  miser- 
able 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  therefore  was  their  pride.  Hence  the  Pro- 
phet 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  rigour.  God, 
as  he  had  said,  had  been  lenient  with  them  as  to  punishment. 
What  then  did  they  do  ?  When  they  perceived  such  forbear- 
ance in  God  they  thought  that  it  would  always  be  so.  Hence 
the  Prophet  marks  the  difference  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  re- 
mained but  that  God  should  utterly  tear  them  up  and  con- 
sume them.  Now,  therefore,  there  is  an  end  concerning  thee. 
He  had  spoken  in  the  third  person,  but  he  was  directing  his 
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,  /  will  send  Tny  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  indigna- 
tion, 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,  /  will  judge  thee  accor'ding 
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  ex- 
treme severity.  And  he  explains  that  more  clearl}^  at  the 
end  of  the  verse,  /  will  2)ut  upon  thee  all  thine  ahoniinations, 
that  is,  I  will  cast  thine  own  burden  upon  thee.  For  although 
God  had  begun  to  exact  just  punishment  for  their  super- 


244  COMMENTARIES  ON  EZEKIEL.  LECT.  XVIII. 

stitions,  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 — 

4.  And  mine  eye  shall  not  spare  tliee,  4.    Et  non    parcel    oculus 

neither  will  I   have    pity:    but   I    will  mens  super  te,  et  non  misere- 

recompense  thy  ways    upon  thee,    and  bor :    quia  vias  tuas    super  te 

thine  abominations  shall  be  in  the  midst  ponara,  et  abominationes  tuje  in 

of  thee  ;   and  ye  shall  know  that  I  am  medio  tui  erunt :  et  cognoscetis 

the  Lord.  quod  ego  lehovah. 

In  other  words  he  confines  his  own  sentence,  that  God  will 
not  spare  them,  nor  will  he  be  entreated.  For  when  hypo- 
crites hear  the  praises  of  God  which  are  assigned  to  him  in 
scripture,  namely,  that  he  is  merciful  and  long-suffering, 
(Num.  xiv.  18  ;  Ps.  ciii.  8,)  they  seize  upon  them  and  fabri- 
cate for  themselves  the  material  of  foolish  and  perverse  con- 
fidence. God  here  pronounces  that  his  pity  would  not  be 
accessible  to  the  wicked,  who  do  not  cease  to  rej)el  it  far 
from  them.  And  this  is  worthy  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  pur- 
pose he  testifies  this  concerning  himself,  namely,  that  sinners 
may  betake  themselves  to  him,  and  may  fearlessly  call  upon 
him,  and  imi)lore  his  mercy,  of  which  they  have  such  re- 
markable testimony.  But  hypocrites  always  become  worse, 
meanwhile  they  wish  God  to  be  propitious  to  them.  Hence 
when  he  says,  his  eye  luill  not  spare,  neither  would  he  pity 
them,  his  intention  must  be  observed,  that  wicked  and  un- 
godly men  should  not  think  his  clemency  prepared  for  them 
against  which  they  have  previously  shut  the  door.  Because 
I  will  put  thy  ivays  upon  thee — that  is,  I  will  cast  thy  wick- 
edness 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.  Noav,  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 


CHAP.  VII.  5.  COMMENTARIES  ON  EZEKIEL.  245 

repentance,  wliile  God  sustained  and  tolerated  tlieir  sins. 
And  thy  abominations,  he  says,  shall  he  in  the  midst  of  thee. 
They  were  so  from  the  first  as  far  as  their  guilt  was  con- 
cerned, but  God  had  not  yet  poured  forth  his  anger.  He 
says,  therefore,  thy  abominations  shall  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 — 

5.  Thus  saitli  the  Lord  God,  An  5.  Sic  dicit  Dominator  lehovah  : 
evil,  an  only  evil,  behold,  is  come.        Malum,  mium '  malum  ecce  veniet. 

If  we  read  T\Ty^,acheth,  or^HX,  acher,  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 
a  way  which  seems  to  me  harsh  and  unsatisfactory:  one  evil 
is  come ;  this  is  so  severe  that  at  its  first  impulse  it  sufiices 
for  complete  slaughter,  so  subtilel}^  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 

^  Some  imderstand  "iriN,  acher,  and  one  evil  more. — Calvin. 


246  COMMENTARIES  ON  EZEKIEL.  LECT.  XVIII. 

their  peace  with  God,  therefore  the  Prophet  says,  one  evil 
shall  come  upon  another.     It  follows — 

6.  An  end  is  come,  the  end  is  come  :  it        6.  Finis  venit,  venit  finis :  evi- 
watcheth  for  thee ;  behold,  it  is  come.         gilavit  super  te,  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  aifect  to  use  grace- 
ful figures  of  speech,  but  was  rather  compelled  by  necessity 
to  use  the  rej)etitions  which  we  see.  For  the  end  concerning 
which  he  speaks  could  with  difficvdty  penetrate  their  minds, 
for  they  were  always  supposing  that  God  could  be  appeased 
by  various  means.  Since,  therefore,  they  promised  them- 
selves 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  per- 
suade them.  Hence  an  end  is  come,  an  end  is  com.e  :  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  distant. 
That  diabolic  proverb — "  Le  terme  vaut  V argent,"^  is  still 
common  in  the  mouths  of  many,  and  such  impiety  has  been 
rife  in  all  ages.  When  therefore  God  suspends  his  judg- 
ments, 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  re- 
frain from  destroying  the  Israelites.      It  follows — 

7.  The  morning  is  come  upon  thee,  O         7.  Venit  mane  super  te,  habi- 
thou  that  dwellest  in  the  land  :  the  time     tator  terrte  :  venit  tempus,  pro- 

'  Meaning — the  duration  of  the  sinful  pleasure  is  worth  the  urice  paid 
for  it. 


CHAP.  VII.  7.  COMMENTARIES  ON  EZEKIEL.  247 

iscome,  the  day  of  trouble  iS  near,  and  not     pinquus  est  dies  tumiiltus,'  et 
the  sounding  again  of  tlic  mountains.  non  clamor-  montium. 

Now  he  uses  another  word.  He  says,  the  morning  is  come, 
though  some  transLate  kingdom,  but  erroneously.  For  al- 
though n'T'SV,  tzephii^eh,  is  a  turban  sometimes,  or  a  royal  dia- 
dem, yet  the  Prophet's  language  is  distorted  when  they  say 
that  the  kingdom  was  transferred,  or  taken  over  to  the  Baby- 
lonians. But  the  sentence  flows  best — the  morning  cometh. 
By  "  the  morning "  he  implies  what  he  had  said  before, 
namely,  the  hastening  of  Grod's  vengeance.  As,  therefore, 
he  said  the  end  was  watching,  since  God  Avas  hastening  to 
take  vengeance,  so  also  he  says,  the  morning  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  dark- 
ness. (2  Peter  i.  19.)  Although  the  faithful  may  be  sur- 
rounded 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  Thess. 
V.  4,  5.)  But  the  impious  are,  as  it  were,  immersed  in  dark- 
ness, 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  Avere  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 ; 

''Or  soimd  ;  some  translate  "  of  cutting  off,"  I  know  not  why. — Calvin. 
'^  Some  translate  ■'  glory,"  as  if  it  had  been  TH,  hcd. — Calvin. 


248  COMMENTARIES  ON  EZEKIEL,  LECT.  XVIII. 

lience  morning  is  comirig  upon  thee,  0  inhabitant  of  the  land  ; 
afterwards,  the  time  is  come:  H^,  gneth,  properly  signifies  an 
appointed  or  determined  time.  Hence  tlie  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  asleep  when  he  does  not  attack  them  at  the  very  first 
moment.  He  speaks,  therefore,  of  an  appointed  time,  as  in 
other  places  the  Proj)hets  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  hasten- 
ing on :  now  simply  and  without  figure  he  says,  the  day  is 
at  hand,  ^1"lp,  kroh,  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  moun- 
tains a  concussion  arises,  and  since  the  sounds  which  are 
uttered  there,  when  taken  up  by  the  neighbouring  moun- 
tains, return  to  their  own  place,  and  thus  a  greater  resound- 
ing occurs,  called  echo.  The  Prophet  therefore  says,  that 
the  clamour  of  which  he  speaks  should  not  be  an  echo,  that 
is,  an  empty  resounding,  because  all  should  seriously  cry  out. 
Some  think  111,  hed,  means  "  acclamations,"  which  is  properly 
mTl,  hided  ;  it  is,  indeed,  from  the  same  root,  but  111,  her,  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 — 

8.  Now  will  I  shortly  pour  out  my  ^  8.  Nunc  e  propinquo  effundam 
fury  upon  thee,  and  accomplish  mine  indignationem  meam  super  te,  et 
anger  upon  thee ;  and  I  will  judge  thee  complebo  irani  meam  in  te,  et  jvi- 
according  to  thy  ways,  and  a\  ill  re-  dicabo  te  secundmn  vias  tuas :  et 
corapense  thee  for  all  thine  aboinina-  ponam  super  te  cunctas  abomin- 
tions.  ationes  tuas. 

H^  repeats  here  almost  the  same  words.     We  have  ex-r 


CHAP.  VII.  9.  COMMENTARIES  ON  EZEKIEL.  249 

plained  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,  /  will  shortly  pour  out  my  iti^ 
dignation.  He  had  said  the  day  was  at  hand.  This  refers 
to  the  time ;  for  it  would  be  foolish  to  place  together  /  will 
shortly  2)our  out  my  indignation  against  thee,  and  I  %uill  fidjil 
my  indignation  against  thee  ;  this  fufilling  explains  what  he 
had  formerly  said  concerning  the  end.  For  God  had  for- 
merly  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  ex- 
plained those  words — /  tuill  judge  thee  according  to  thy  ways, 
and  I  ivill  put  upon  thee  all  thine  abominations. 

PRAYER. 

Grant,  Almighty  God,  that  we  being  admonished  by  such  remark- 
able proofs  of  thy  wrath,  may  learn  to.  walk  anxiously  in  thy 
sight,  and  so  to  bring  ourselves  into  voluntary  obedience  to  thy- 
self, that  the  certain  testimony  to  our  gratuitous  adoption  may 
appear  in  our  hfe ;  and  grant  that  we  may  so  prove  oiu"selves  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  thme  only-begotten  Son. — Amen. 


9.  And  mine  eye  shall  not  spare,  9.  Et  oculus  nieus  non  parcet, 

neither  will  I  have  pity  :   I  ^ill  reeom-  neque  miserebor :  secundum  vias 

pense  thee  according  to  thy  ways  and  tuas  super  te  ponam,  et  abomi- 

thine  abominations  that  are  in  the  midst  nationes  tuaj  in  medio  tui  erunt : 

of  thee ;  and  ye  shall  know  that  I  am,  et  cognoscetis  quod  ego  lehovah 

the  Lord  that  smiteth.  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 


250  COMMENTARIES  ON  EZEKIEL.  LECT.  XIX. 

Jehovah :  now  lie  adds  the  i3articiplc,  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  Pro- 
l^het  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 — 

10.  Behold  the  day,  behold,  it  is  come ;  10.  Ecce  dies  ecce  venit : 
the  morning  is  gone  forth ;  the  rod  hath  egressum  est  ^  mane,  floruit  ba- 
blossomed  ;  pride  hath  budded.  cuius,  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  wliat  they 
thought  would  be  alwa^^s  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  yester- 
day, why  the  Prophet  calls  the  sudden  change  morning. 
Therefore  the  vioi-ning  has  arisen,  afterAvards,  tlte  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 

1  Or,  •'  has  arisen.' — Calvin. 


CHAP.  VII.  10.  COMMENTARIES  ON  EZEKIEL.  251 

blossomed,  it  refers  to  God's  forbearance.  For  when  the 
Israelites  had  sinned  a  long  while  with  impunity,  tlicy 
thought,  as  I  said  yesterday,  that  their  peace  with  God 
would  be  perpetual.  But  here  Ezekiel  pronounces  in  oppo- 
sition 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  assist- 
ance destroy  the  Israelites,  and  could  also  compel  others  to 
obey  him  :  for  all  creatures  are  at  hand  to  fulfil  his  com- 
mands ;  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  stejDs  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  pro- 
vides for  his  own  use  ministers  of  vengeance,  and  j)ermits 
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  contempt  of 
God.  But  this  does  not  suit  the  Babylonians  as  far  as  God 
governed  them  with  his  hand,  when  he  wished  to  take  ven- 
geance on  the  Israelites.  But  in  this  sense  there  is  nothing 
forced,  that  the  staff  with  which  the  Israelites  were  to  he  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. 


252  COMMENTARIES  ON  EZEKIEL.  LECT.  XIX. 

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  Grod, 
and  treated  all  his  threats  as  vain.  Hence  the  Prophet 
points  out  pride  as  the  fountain  of  all  evils.  A  clearer  ex- 
planation follows — 

11.  Violence  is  risen  up  into  a  rod         11.  Violentia  snrrexit  in  bacu- 

of  wickedness :  none  of  them  shall  re-  lum  inipietatis,  non  ex  ipsis,  et 

main,  nor  of  their  multitude,  nor  of  any  non  ex  opulentia  ipsormn,  et  non 

of  theirs  :  neither  shall  there  be  wail-  ex  strepitu  ipsorum,  et  non  luctus 

ing  for  them.  inter  ipsos. 

This  is  an  explanation  of  the  words,  that  pride  had  budded  : 
now  he  adds  violence  to  pride,  which  is  its  fruit :  for  con- 
tempt 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 
elsewhere  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  shoidd  he  left  of  them:  nothing,  says  he,  shoidd  remain 
safe,  either  of  themselves  or  of  their  opulence :  for  so  I  inter- 
pret T\l2iT\,  hemon  :  then,  of  their  noise  or  multitude ;  either 
will  do  moderately  well ;  and  there  shall  not  he  wailing  for 
them.  Jerome  reads  Hi,  7ieh,  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  as- 
semble, and  celebrate  the  funeral  of  the  deceased  ;  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  Hnj,  neheh,  means 


CHAP.  VII.  12.  COMMENTARIES  ON  EZEKIEL.  253 

lamentation.  But  we  have  already  explained  its  meaning, 
namely,  that  all  the  Israelites  were  so  destined  to  destruc- 
tion 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 — 

12.  The  time  is  come,  the  day         12.  Venit  tempus  statutum,  appro- 

draweth  near  :  let  not  the  buyer  pinquavit  dies,  quo  emens  non  laitabi- 

rejoice,  nor  the  seller  mourn  ;  for  tur,  et  qui  vendit  non  afficietur  tristitia ; 

•wrath  is  upon  all  the  multitude  quia  indignatio  super  omnem  multitu- 

thereof.  dinem  ejus. 

The  Prophet  now  uses  another  kind  of  speech.  Mean- 
while 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  Cor.  vii.  29,  30,  81,)  and 
thus  he  says  is  our  faith  proved,  as  with  the  buyer  so  with 
the  seller,  as  witli  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  perish- 
ing 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  re- 
joice, 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  aiyproached,  in  which  the  huyer 
will  not  rejoice,  and  the  seller  will  not  lament :  beca.use,  says 
he,  indignation  is  upon  all  his  multitude.     Here  that  reason 


254  COMMENTARIES  ON  EZEKIEL.  LECT.  XIX. 

of  Paul  is  not  brought  forward,  that  the  fashion  of  this  world 
passes  away,  hut  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  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 — 

13.  For  the  seller  shall  not  return  13.  Quiavendensadvenditionem^ 

to  that  which  is  sold,   although  they  non   revertetur :    et  adhuc   inter 

were    yet    ahve :    for    the    vision    is  vivos  vita   ipsorum :  -   quia    visio 

touching  the  whole  multitude  there-  super  omneni  multitudinem  ejus : 

of,    which   shall   not   return ;   neither  non    revertetur,    et   vir    in    sua 

shall   any   strengthen  himself  in  the  iniquitate  animam  suam  non  ro- 

iniquity  of  his  life.  borabit.^ 

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  suit- 
able. 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.  (Chaj).  xxxii. 
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  rej)robate, 

'  Or,  "  to  the  thing  sold." — Calvin. 

^  That  is,  "  although  they  are  yet  alive." — Calvin. 

3  Or,  "shall  not  strengthen  his  life." — Calvin. 


CHAP.  VII.  13.  COMMENTARIES  ON  EZEKIEL.  255 

wlio  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  favour  in  the 
meantime,  because  they  had  cast  themselves  into  despair. 
And  this  is  the  reason  -why  he  speaks  of  perpetual  slaugliter. 
He  says,  therefore,  they  shall  not  return  to  the  things  sold, 
although  their  life  is  among  the  living.  This  clause  is  vari- 
ously explained,  but  I  do  not  willingly  consume  time  in  re- 
peating the  errors  of  others  :  I  shall  follow  what  appears  to 
me  to  be  right.  First,  this  clause  must  be  read  adversatively: 
he  says,  indeed,  a7id  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  perpe- 
tuity among  the  sons  of  Abraham  ;  for  that  was  forbidden 
by  the  law,  because  they  were  only  strangers  in  the  land. 
(Levit.  XXV.  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  re- 
main 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  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  con- 
dition 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  ujjon  all  the 
multitude  of  them.     Here  also  interpreters  differ.     For  some 


256  COMMENTARIES  ON  EZEKIEL.  LECT.  XIX, 

distinguish  tliis  part  into  two  clauses,  because  tlie  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  everywhere  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  provokes  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  re- 
pentance ;  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,  (Is.  Iv. 
11,)  for  he  means  that  prophecies  are  always  joined  with 
their  effects.     Some  turn  this  to  the  fruit  of  the  doctrine, 
because  God  will  always  have  some  disciples  who  will  em- 
brace the  prophetic  word.     But  this  is  foreign  to  the  pur- 
pose.    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  fulfil   whatever  he   pronounces — whether   he    promise 
safety  to  the  faithful,  or  denounce  destruction  on  the  re- 
probate.    As  therefore  Isaiah    says  God's  word  shall   not 
return  to  him  fruitless,  since  he  will  prosper  it,  so  our  Pro- 
phet denies  that  God's  word  should  return  after  it  had  been 
promulgated  against  the  whole  multitude.    The  vision,  there- 
fore, is  taken  here  for  the  prophetic  doctrine ;  but  there  is 
no  doubt  that  he  restricts  the  vision  to  God's  judgment. 
The  vision,  therefore,  ivas  towards  the  whole  multitude,  nor 
shall  it  return  ;  that  is,  it  shall  be  certainly  executed.    After- 
wards 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 


CHAP.  VII.  13.  COMMENTARIES  ON  EZEKIEL.  25? 

you  in  suspense  here,  and  it  seems  to  me  tliat  nothing  is 
more  useful  than  to  investigate  the  genuine  sense  of  the 
Prophet.  I  have  no  doubt  the  Prophet  here  confirms  what 
Ave  have  now  explained — that  it  is  vain  for  the  despisers  of 
God  to  hope  to  escape,  because  when  God  executes  his  ven- 
geance, 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  de- 
sires to  the  hope  of  safety,  that  sense  is  too  forced.  There- 
fore the  Prophet  confirms  what  we  now  see,  namely,  that  his 
threats  should  not  return  empty,  because  Gocl  would  take 
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  iniquity  ;  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  7iot  fortify  themselves,  therefore,  in  life, 
or  by  iniquity,  unto  life  ;  that  is,  by  that  obstinate  wicked- 
ness by  which  they  think  themselves  superior.  Let  us, 
therefore,  from  this  place  learn  to  tremble  at  God's  threats, 
and  always  to  have  their  eff'ect  before  our  eyes,  as  the 
Apostle  says — Noah  saw  by  faith  the  deluge  which  was 
hidden,  (Heb.  xi.  7,)  because,  whilst  others  indulged  them- 
selves, he  was  always  reflecting  during  one  hundred  and 
twenty  years  how  horrible  that  vengeance  would  be.  So, 
therefore,  when  God  has  spoken,  may  we  immediately  ap- 
prehend 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 — 

14.  They  have  blown  the  trumpet,         14.   Clanxerunt  tuba,  pararunt 
VOL.  I.  K 


258  COMMENTARIES  ON  EZEKIEL.  LECT.  XIX. 

even  to  make  all  ready;  but  none  omnia ;^  nemo  autem  egressus  ad 
goeth  to  the  battle  :  for  my  wrath  is  proelium :  quia  indignatio  mea  super 
upon  all  the  multitude  thereof.  totam  multitudinem  ejus. 

Here  the  Prophet  adds,  although  the  Israelites  provide 
themselves  with  every  aid,  and  prepare  all  things  for  carry- 
ing 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  them- 
selves of  no  avail.  However,  therefore,  they  may  bloiu  the 
trumjiet,  and  prepare  all  things,  he  says,  yet  no  one  goes 
out  to  battle.  The  reason  must  be  marked,  since  God's  in- 
dignation was  upon  the  whole  midtitude  of  them,  that  is, 
because  God  determined  to  destroy  them  all.  Now  it 
follows — 

15.   The  sword  is  without,  and  the  pes-         15.  Gladius  foris,  pestis  et 

tilence  and  the  famine  within :  he  that  is  fames  e  domo :    qui  in  agro 

in  the  field  shall  die  with  the  sword ;  and  erit,  gladio  morietur :  qui  au- 

he  that  is  in  the  city,  famine  and  pestilence  tem   in  urbe,   eura  fames  et 

shall  devour  him.  pestis  consvmiet. 

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,  pestilence  and  famine  shall  consume  thetn  there ;  as  if 
he  said,  God  could  fetch  various  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  endeavoured  to  expel  every  thing  injuri- 
ous, yet  God's  wrath  could  penetrate  all  hiding-places.  It 
follows — 

'  Or,  "  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. 


CHAP.  VII.  1 6.  COMMENTARIES  ON  EZEKIEL.  259 

16.  But  they  that  escape  of  them  shall  IG.  Et  evadent  evasores  ipso- 

escape,  and  shall  be  on  the  mountams  like  rum,'   et   erunt   super   montes 

doves  of  the  valleys,  all  of  them  mourning,  quasi  columbje  vallium,  omnes 

every  one  for  his  iniquity.  fremendo,"  vir^  in  sua  iniquitate. 

The  Prophet  seems  here  to  be  at  variance  with  himself, 
because  ]ie  formerly  pronounced  them  all  devoted  to  destruc- 
tion. How,  then,  docs  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  he,  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,  there- 
fore, 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  mi- 
series, 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  aston- 
ished, because  the  unaccustomed  aspect  of  the  place  should 
strike  them  with  greater  fear.  Now,  therefore,  we  under- 
stand the  Prophet's  meaning — if  nny  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  groaning.  But  when  the  wretched  one  dares 
not  complain,  he  becomes  as  it  were  twice  dead  among  the 
living.     It  follows — 

'  That  is,  "  those  who  are  to  escape  of  them  shall  escape." — Calvin. 
^  Or,  "  murmuring-  or  shouting." — Calvin. 
^  That  is,  "  each  one." — Calvin. 


260  COMMENTARIES  ON  EZEKIEL.  LECT.  XIX. 

17.  All  hands  shall  be  feeble,  and  all  17.  Omnes  nianus  solventur,  et 
knees  shall  be  weak  as  Avater.  omnia  genua  ibunt  aqu?e.^ 

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  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  pronounces  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 — 

18.  They  shall  also  gird  themselves  with  18.  Et  accingent  se  saccis,  et 
sackcloth,  and  horror  shall  cover  them ;  operiet  ipsos  formido,  et  super 
and  siiame  shall  be  upon  all  faces,  and  omnes  facies,^  probrum,^  et  in 
baldness  upon  aU  their  heads.  omnibus  capitibus  calvitium. 

He  continues  the  same  sentiment.  He  says,  such  was 
the  slaughter  of  the  people  that  they  should  all  gird  them- 
selves with  sackcloth.  But  it  seems  little  in  accordance 
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  because  they  cannot 
otherwise  affect  obstinate  minds.  Althougli  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  Pro- 
phet does  not  express  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  consequence  of  the  multitude  of  evils 

1  A  mark  of  similitude  must  be  understood — shall  flow  like  water;  for 
here  '  to  go  '  is  taken  for  '  to  flow.' 
^  Or,  "  countenance." — Calvin. 
*  Or,  "  shame." — Calvin. 


CHAP.  VII.  LS.  COMMENTARIES  ON  EZEKIEL.  26 J 

they  sliould  be  lifeless,  and  torpid,  and  omit  all  signs  of  sor- 
row. Therefore  they  shall  gird  themselves  with  sackcloth.  We 
know  that  this  was  a  remarkalDle  symbol  of  penitence,  but  it 
is  often  transferred  to  common  sorrow,  and  even  profane 
men  clothe  themselves  in  sackcloth,  although  they  do  not  ac- 
knowledge 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  he  on  all  faces: 
then  upon  all  heads  shall  he  baldness.  This  was  forbidden 
by  tlie  law,  (Deut.  xiv.  1 ;)  since  we  know  that  God  restrain- 
ed 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  confusion  of  face  shoidd  come  upon  them:  then,  that 
they  should  cut  the  skin  like  the  Gentiles,  and  put  on  sack- 
cloth like  men  abandoned  to  destruction. 

PRAYER. 

Grant,  Almighty  God,  since  thou  hast  recalled  us  to  thyself,  that 
we  may  not  grow  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  seri^ 
ously  testify  and  really  prove  our  repentance,  and  so  study  to 
obey  thee,  that  we  may  advance  in  newness  of  life  more  and 
more,  imtil  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. 


262  COMMENTARIES  ON  EZEKIEL.  LECT.  XX. 


19.   They  shall  cast  their  silver  in  19.  Et  argentum  suum  per  compita 

the  streets,  and  their  gold  shall  be  projicient,  et  aurum  ipsorum  in  dis- 

removed  :  their  silver  and  their  gold  jcctionem '  erit:  argentum  eorura  et 

shall  not  be  able  to  deliver  them  in  aurum  eorum  non  poterit  ad  liber- 

the  day  of  the  wrath  of  the  Lord  ;  andum  ipsos  in  die   excandescentiae 

they   shall  not   satisfy  their   souls,  lehovis :    animam  suam  non  salia- 

neither  fill  their  bowels,  because  it  bunt  et  viscera  sua  non  replebunt, 

is  the  stumblingblock  of  their  ini-  quia   oifendiculum  iniquitatis  ipso- 

quity.  rum  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  T  have  said,  that  all  things  are  full  of  despair. 
Their  gold,  says  he,  shall  he  cast  away.  I  prefer  this  inter- 
pretation to  an  unclean  thing.  PnJ,  nedeh,  signifies  pollution, 
defilement,  and  separation.  If  any  prefer  the  translation 
"  separation/'  I  do  not  object,  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  he  unahle  to  preserve 
them  in  the  day  of  Jehovah's  anger.     Here  the  Prophet  de- 

*  Some  translate,  "  as  an  imclean  thing."' — Ca/oin. 


CHAP.  VII.  20.  COMMENTARIES  ON  EZEKIEL.  263 

rides  the  perverse  confidence  of  those  who  tliought  themselves 
safe,  because  fortified  with  great  wealth.  For  when  men 
see  themselves  protected  by  guards  they  fear  nothing,  and 
such  security  is  not  easily  wrested  from  them.  For  this 
cause  also,  Ezekicl  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  be  famished.  When  any  famine  presses 
upon  the  people,  yet  those  who  have  money  at  home  do  not 
sufier ;  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 — 

20   As  for  the  beauty  of  his  orna-         20.    Et  decus  ornameiiti   sui   m 

ment,  he  set  it  in  majesty  ;  but  they  superbiam   posuit    ipsum,   et   ima- 

niade  the  images  of  their  abomina-  gines    abominatiomun    slianuu,    et 

tions  and  of  their  detestable  things  spureitiarum    suarum    fecerunt   ex 

therein:  therefore  have  I  set  it  far  illo :  propterea  posui  illis'  in  projec- 

from  them.  tionem. 

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  lux- 

'  Or,  "  I  have  appointed  to  them." — Culvin. 


264  COMMENTARIES  ON  EZEKIEL.  LECT.  XX. 

ury,  vain  pomps  and  superstitions.  Some  explain  VIV  '^yH, 
tzehi-gnediv,  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  men- 
tions 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  favour :  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  honours, 
and  things  of  this  kind.  Since  therefore  God  wishes  his 
favour  to  be  conspicuous  in  all  his  gifts,  by  Avhich  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 
pXJ,  gao7i,  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  favour.  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  of 
idols,  they  made  thereiuith.  Here  3  is  used  as  if  it  were  D, 
as  often  in  other  places,  and  thus  it  points  out  the  mate- 
rial ;  for  he  says,  that  the  Jews  made  their  images,  which 
were  so  many  abominations  before  God,  out  of  gold  and  sil- 
ver. This  was  a  second  profanation  of  God's  gifts :  the  for- 
mer was  in  pride,  when  the  Jews  through  Avantonness  and 
abundance  began  to  be  insolent  against  God,  thus  they  pro- 
faned the  glory  with  which  they  had  been  adorned.     But 


CHAR  VTI.  21.  COMMKNTARTES  ON  EZKKIEL.  265 

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,  (ch.  ii.  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  thanks- 
giving, 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  chap.  xvi.  But  he  now 
says  :  that  they  made  images  of  their  abominations  out  of  that 
glory  by  tvhich  lie  had  distinguished  them.  And  at  the  end 
of  the  verse  he  confirms  what  we  have  lately  seen :  where- 
fore, 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  favour  shone  forth. 
I  will  make,  therefore  says  he,  their  gold  or  beauty  as  a  cast- 
away:  he  had  said  the  same  thing  before,  but  had  not  yet 
expressed  the  reason  of  God's  wrath.     It  follows — 

21.  And  I  will  give  it  into  the  21.  Et  ponami  ipsum  in  nianum 
hands  of  the  strangers  for  a  prey,  alienorum  ad  dircptioneni,  et  impio- 
and  to  the  wicked  of  the  earth  for  a  rum  terrse  ad  spoliationem,  et  pro- 
spoil  ;  and  they  shall  pollute  it.  fanabunt  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  nitmber  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.  / 
will  deliver  it,  says  he,  into  the  hand  of  strangers.  This  was 
more  severe  than  if  they  had  been  oppressed  by  any  domestic 
tyranny :  nor  do  I  doubt  that  by  strangers  the  Prophet  sig- 
nifies remote  and  barbarous  nations,  as  we  know  that  those 
with  whom  we   have  no  communication  are  more  savage 

'  Or.  "  I  will  deliver." — Calvin. 


266  COMMENTARIES  ON  EZEKIEL.  LECT.  XX. 

against  us.  First,  tlierefore,  he  says,  they  shall  he  the  slaves 
of  strangers ;  lie  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  go- 
verned 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.  / 
shall  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  interj^reters  have  been 
induced  to  take  this  verse  witli  reference  to  the  sanctuary. 
But  we  know  that  7711,  chelel,  is  taken  in  another  sense — to 
slay.  This  word  therefore  may  be  explained,  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  will- 
ingly 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  tlierefore  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  conve- 
niently explain  what  the  Prophet  now  says.  But  that  simple 
explanation  satisfies  me,  namely,  that  the  enemy  shall  so 
disperse  tlie  people  generally,  that  there  shall  be  no  differ- 
ence.    It  follows — 

22.  My  fiice  will  I  turn  also  from         22.  Et  avertam  faciem  meam  ab 
thc-m,  and  they  shall  pollute  my  se-     ipsis,  et   profanabunt   absconditum 


CHAP.  VII.  22.  COMMENTARIES  ON  EZEKIEL.  267 

cret  place :    for   the   robbers   shall     meum :  et  ingredientur  in  illud  per- 
enter  into  it,  and  defile  it.  ruptores,*  et  profanabunt  illud. 

As  to  the  beginning  of  the  verse  there  is  no  ambiguity, 
for  God  pronounces  that  the  Jews  would  be  miserable,  he- 
cause  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 
w^as  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,  \vhich  was  safe  under  his  protection. 
For  he  says,  that  he  had  extended  wings,  under  which  he 
could  hide  the  people,  (Ex.  xix.  4  ;)  and  David  prays  that 
God  would  receive  him  within  the  hidden  place  of  his  taber- 
nacle. (Ps.  xxvii.  5.)  Since,  therefore,  the  people  was  pro- 
tected 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  pr'ofane  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  inquired  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  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  pro- 
fane and  confuse  all  things.  It  follows — 
'  Or,  "  devastators." — Calvin. 


268  COMMENTARIES  ON  EZEKTEL.  LECT.  XX. 

23.  Make  a  chain ;  for  the  land  is  23.  Fac  cathenam  :  quia  terra  re- 
full  of  bloody  crimes,  and  the  city  is  pleta  est  judicio  sanguinum,  et  iirbs 
fidl  of  violence.  repleta  est  violentia. 

Interpreters  refer  the  Prophet's  being  ordered  to  make  a 
chain  to  the  captivity ;  for  we  know  that  captives  are  ac- 
customed 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 
revelled  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  tri- 
bunal of  God,  and  there  to  be  dealt  with  most  justly  as  cri- 
minals. Since,  therefore,  they  bound  criminals  with  chains, 
that  the}^  might  plead  their  cause  ignominiously — criminals, 
I  say,  who  were  already,  as  it  were,  half  condemned ;  hence 
the  Projihet  is  ordered  to  make  a  chain,  so  that  not  only  the 
people  should  be  called  upon  to  render  an  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  pvmishment  ;  so  any  capital 
conviction  is  called  a  judgment  of  blood.  He  says,  there- 
fore, 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  cor- 
ruption 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  jus- 
tice 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  tribu- 
nal to  exact  iDunishment  from  them  ;  and  this  is  the  chain 
of  which  he  speaks.     It  follows — 

24.  Wherefore  I  will  bring  the  worst         24.  Et  venire  faciam  improbos 


CHAP.  VII.  24.  COMMENTARIES  ON  EZEKIKL.  269 

of  the  heathen,  and  they  slmll  possess  gentium,*  et  possidebunt  domos 
their  houses  :  I  will  also  make  the  pomp  eorum  :  et  cessare  faciam  super- 
of  the  strong  to  cease  ;  and  their  holy  biam  fortium,  et  polluentur  sane- 
places  shall  be  defiled.  tuaria  ipsorum. 

He  repeats  wliat  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  hut  by  his  will.  He  had  formerly  said  that 
he  would  give  the  Jews  into  the  hands  of  strangers ;  but 
what  now  ?  /  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  imj^ulse  ;  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  ftiult.  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,  there- 
fore he  adds,  /  ivill  make  the  pride  of  the  powerful  to  cease, 
says  he  ;  for  as  long  as  the  Jews  were  swollen  with  haughti- 
ness and  self-confidence,  the  Prophet  could  not  profit  them  at 
all.  Therefore  he  says,  that  God  would  make  their  haughti- 
ness to  cease,  by  which  they  were  vainly  pufi'ed  up  as  long 
as  God  sustained  or  bore  with  them.  At  length  he  adds, 
their  sanctuaries  shall  he  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  trust- 

*  That  is,  "  the  wicked  and  perverse  among  the  Gentiles." — Calvin. 


270  COMMENTARIES  ON  EZEKIEL.  LECT.  XX. 

ing"  in  lying  words,  wliile  they  declare  tliat  they  have  the 
Lord's  temple — "  The  temple  of  the  Lord,  The  temple  of 
the  Lord."  (Jer.  vii.  4.)  Our  Prophet  does  not  speak  openly, 
hut  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  pol- 
lute 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 — 

25.  Destruction  cometh;  and  they  shall  25.  Excidium  venit,  et  quas- 
seek  peace,  and  tliere  shall  he  none.  rent  pacem  et  non.' 

He  confirms  the  same  doctrine.  He  says  therefore,  de- 
struction is  come.  He  now  adds,  there  shall  he  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-jilaces  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  oil  which  he  mentions.  It 
follows — 

26.  Mischief  shall  come  upon  mis-  20.  Calamitas  super  calamita- 
chief,  and  rumour  shall  be  upon  ru-  tem  veniet,  et  rumor  super  ru- 
mour ;  then  shall  they  seek  a  vision  of  moreni  erit :  et  qua^rent  visionem 
the  prophet:  but  the  law  shall  perish  a  propheta,^  et  lex  transibit^ 
from  the  priest,  and  counsel  from  the  sacerdote,  et  conciliiun  a  seni- 
ancients.  bus. 

The  Prophet  here  explains  more  at  length  the  nature  of 

*  That  is,  "  there  shall  be  no  peace." — Calvin. 

*  Or,  "  since  there  is  no  prophet." — Calvin. 
'  That  is,  "  shall  vanish  away." — Calvin. 


CHAP.  VII.  26  COMMENTARIES  ON  EZEKIEL.  271 

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  withdraws  his 
hand,  think  themselves  escaped  from  all  trouble,  and  so  de- 
spise 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,  7'umour 
upon  rumour.  This  is  referred  to  the -object  of  fear,  because 
rumours  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  Pro- 
phet 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  inquire  what  God  was  about 
to  do.  Hence  he  says,  they  shall  seek  a  vision  from  the  Pro- 
phet. It  seems  to  me  that  the  expression  is  too  abrupt,  that 
they  shall  seek  a  vision  from  a  Prop)het,  because  nothing  is 
added  except  concerning  the  priest  and  elders.  t2  is  some- 
times taken  negatively  when  words  arc  united  :  I  know  not 


272  COMMENTARIES  ON  EZEKIEL.  LECT.  XXL 

whether  the  language  will  properly  bear  our  saying,  they 
shall  seek  a  vision,  hut  there  shall  he  no  Prophet.  And  yet 
the  sense  would  flow  better,  if  Ezekiel  denied  there  should 
be  any  Projjhets :  for  this  is  a  sign  of  desertion,  when  no 
consolation  occurs  which  assists  us  in  our  wars.  Thus  the 
Church  complains  in  the  Psalms,  (Ps.  Ixxiv.  9,)  that  it  was 
reduced  to  the  greatest  straits,  and  that  no  Prophet  ap- 
peared :  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  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, 
nxther  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  men- 
tioned.    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  as- 
saults 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  tlurough  oiu"  whole  life  in  thy  only-begotten 
Son  our  Lord. — Amen. 


%tt\\xxt  2riMetttg*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  jjeople  by 
counsellors,  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  inquire  of  them 


CHAP.  VII.  26.  COMMENTARIES  ON  EZEKIEL.  27 S 

in  vain  the  M'ill  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  throat,  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  over- 
whelmed 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  harbour. 
But  Avhen  God  nowhere  appears,  the  lightest  trial  buries  us 
in  the  deej)est  abyss.  So  this  was  the  sign  of  God's  fearful 
vengeance  when  the  gift  of  jDrophecy  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,  (chap,  xviii. 
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  counsellors,  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,"  &c.  Being  excited 
by  this  diabolical  fury  they  dared  to  raise  their  crests  against 
God,  and  boldly  claimed  for  themselves  what  God  here  de- 
nounces 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  ar- 
gument. For  in  the  strength  of  what  weapons  do  they  so 
proudly  rage  against  the  clear  and  certain  doctrine  of  the  law 
and  the  gospel  ?  Namely,  that  they  are  the  reijresentative 
Cliurch,  as  if  they  openly  declared  to  God  tliat  his  doctrine 
VOL.  I.  s 


274  COMMENTARIES  ON  EZEKIEL.  LECT.  XXI. 

could  not  possibly  perish  from  their  priests.  I  omit  to  no- 
tice that  this  priesthood  is  not  from  God,  since  priests  are 
created  for  sacrificing  Christ,  and  that  without  any  com- 
mand. But  suppose  we  grant  them  to  he  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  hy  liira  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  dark- 
ness, and  causes  them  to  err  through  blindness,  and  deprives 
them  of  the  least  spark  of  light :  when  the  priests  them- 
selves 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  gosisel,  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  uj^on  us  with  heavenly  doctrine,  let  us 
not  blindly  wander  in  darkness,  let  us  know  that  this  inesti- 
mable treasure  is  not  to  be  despised,  lest  we  should  be  de- 
l^rived  of  it.     It  follows — 

27.  The  king  shall  mourn,  and  the         27.  Rex  lugebit,  et  princeps 

prince  shall  be  clothed  with  desolation,  indiietur  desolatione  •?  et  manus 

and  the  hands  of  the  people  of  the  land  popidi  terrse    turbabuntur  :    se- 

shall  be  troubled  :    I  will  do  unto  them  cundum  vias  ipsorum  faciam  lis, 

after  their  way,  and  according  to  their  et  pro  judiciis  ipsorum  judicabo 

deserts  will  I  judge  them  ;   and  they  ipsos,  et  cognoscent  quod  ego  le- 

shall  know  that  I  am  the  Lord.  hovah. 

In  this  verse  the  Prophet  affirms  that  God's  vengeance 
'  Oi*,  "  laying  waste." — Calvin. 


CHAP.  VII.  27.  COMMENTARIES  ON  EZEKIEL,  275 

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  counsellors,  then  he  comprehends  the  wliole 
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  defence  against  the  cold, 
and  then  it  hides  whatever  is  dishonourable  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,  /,  says  he,  will  do 
to  them  according  to  their  ways.  12  is  here  taken  causally, 
according  to  their  ways,  therefore,  luill  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  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  Jeru- 
salem, where  he  saw  the  temj)le  filled  with  various  abomina- 
tions ;  because  there  was  no  corner  which  they  had  not  de- 
filed and  violated  with  their  idols.  But  let  us  come  to  the 
Avords. 


276  COMMENTARIES  ON  EZEKIEL.  LECT.  XXI. 


CHAPTER  VIIL 

1.  And  it  came  to  pass  in  the  sixth         1.  Et  fuit  anno  sexto,  mense 

year,  in  the  sixth  month,  in  the  fifth  day  sexto,   die   qninto   mensis,  ego 

of  the  month,  as  I  sat  in  mine  house,  sedebamUlomi  mefe,  et  Seniores 

and  the  elders  of  Judah  sat  before  me,  Jehudah  sedentes  coram  facie 

that  the  hand  of  the  Lord  God  fell  there  mea,  et  cecidit  super   me  illic 

upon  me.  manus  Dominatoris  lehovse. 

There  is  no  doubt  that  a  prophetic  vision  is  here  narrated; 
for  the  Prophet  was  not  carried  to  Jerusalem,  nor  had  lie 
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  ap- 
peared, and  adds  the  circumstances.  By  elders  of  Judah  I 
do  not  understand  captives,  but  those  who  were  then  dwell- 
ing at  Jerusalem,  that  they  should  be  witnesses  of  this  pro- 
phecy, and  so  all  excuse  and  pretence  of  mistake  was  taken 
away  from  them.  He  also  exj^resses  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  circum- 
stance of  the  time  is  by  no  means  superfluous,  for  this  shows 
the  great  obstinacy  of  the  people.  The  Proi^het,  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  now  renews  the  grief  for  that  slaughter,  when  the  king 
was  treated  ignominiously  as  a  vile  caj)tive,  and  was  ha- 
rassed as  a  slave  by  the  enemy.  Since,  therefore,  the  Pro- 
phet humbles  the  Jews  by  this  computation  of  years,  hence 
it  appears  how  hardened  was  their  obstinacy,  as  they  did  not 

'  Verbally,  '•  sitting." — Calvin. 


CHAP.  VIII.  2.  COMMENTARIES  ON  EZEKIEL.  277 

grow  wise  tlioiigli  so  severely  chastened.  But  we  shall  see 
that  thej  were  seized  witli  a  prodigious  madness,  so  that 
thej  cast  aside  the  worship  of  God,  they  heaped  together  on 
eveiy  side  new  idolatries,  and  infected  the  temple  with  their 
abominations.  We  saw  in  Jeremiah  (chap.  vii.  17,  and  xliv. 
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  oifered  incense  to  the  workmanship  of  heaven,  then  the}'' 
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  punish- 
ment, 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  Pro- 
phet here  mentions  years  and  months,  and  even  the  fifth 
day  of  the  month,  namely,  that  the  Jbws  may  be  held  more 
convicted  of  their  obstinacy,  since  no  punishments  recalled 
them  into  the  way,  but  they  wrestled  with  diabolical  obsti- 
nacy 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  oif,  as  it  were,  the  man  whilst  God's  power  reigned  in 
him.  Thus  the  power  of  God  is  opposed  to  all  human  facul- 
ties.    It  follows — 

2.  Then  I  beheld,  and  lo  a  likeuess  as  2.  Et  aspexi,  et   ecce  smiili- 

the  appearance  of  tire :  from  the  appear-  tudoi  tanquam  aspectus  ignis:  ab 

ance  of  his  loins,  even  downward,  lire;  aspeetu lumboruni  infra  ignis:  et 

and  from  his  loins,  even  upward,  as  the  a  lunibis  ejus  sursum  tanquam 

appearance  of  brightness,  as  the  colom-  aspectus     splendoris,     tanquam 

of  amber.  figura  chasmal. 

Some  translate  the  last  word  angel,  but  in  my  opinion 
1  Or,  "  image." — C-ilvln. 


278  COMMENTARIES  ON  EZEKIEL.  LECT.  XXL 

erroneously:  for  pi?,  g7iin,  properly  signifies  colour,  and  I  have 
already  refuted  that  error  in  the  first  chapter.  I  am  not  clear 
as  to  what  colour  it  was,  hence  I  follow  the  received  opinion 
that  it  was  like  amher.  Now  the  Prophet  says,  he  saw  a 
likeness,  or  image  composed  of  two  parts  ;  /o?'  from  the  loins 
downward  it  tuas  like  fire,  but  u])wards  it  was  brightness.  By 
the  word  Jll^l,  demoth,  1  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  per- 
son of  his  only  begotten  Son,  as  we  have  said,  and  shall  see 
again  in  the  tenth  chapter.  This,  therefore,  is  the  likeness 
of  which  tlie  Prophet  speaks,  but  he  uses  this  word  on  pur- 
pose, tliat  we  may  know  that  it  was  not  a  true  and  solid  and 
substantial  thing  called  body.  As  to  the  Prophet's  behold- 
ing 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  asjject  of 
splendour,  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  splendour,  God's  majesty  and  incomprehensible  glory 
is  signified.  For  if  brightness  blinds  our  eyes,  what  would 
happen  if  wo  endeavour  to  penetrate  to  that  immense 
light  of  which  the  sun  is  only  a  little  spark  ?  Since,  there- 
fore, Ezekiel  says,  there  tuas  the  likeness  of  splendour  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  Tim.  vi.  16.)  We  know,  indeed,  that  hypocrites  always 
boast  rashly  in  the  name  of  God,  as  Amos  rejjroves  them, 
What  is  to  you  the  day  of  the  Lord  ?  it  is  a  day  of  dark- 


CHAP.  VIII.  3.  COMMENTARIES  ON  EZEKIEL.  279 

ness  and  not  light.  (Amos  v.  18.)  For  they  boast  that 
God  woukl  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 
aj^peared  in  tlie  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  splendour  God's  ma- 
jesty 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. 

3.  And  he  put  forth  the  form  of  an  3.  Et  misit  similitudinem  ma- 
hand,  and  took  me  by  a  lock  of  mine  mis,  et  siistnlit  me  in  cincinno 
head  ;  and  the  spirit  lifted  me  up  be-  capitis  mei :  et  erexit'  me  spiritus 
tween  the  earth  and  the  heaven,  and  inter  terram  et  inter  ccelnm :  et 
brought  me  in  the  visions  of  God  to  adduxit  me  Hierosolymam  in  visi- 
Jerusalem,  to  the  door  of  the  inner  gate  onibus  Dei,  ad  ostium  portai  inte- 
that  looketh  toward  the  north ;  where  rioris,  qua?  respicit  Aquilonem  : 
was  the  seat  of  the  image  of  jealousy,  ubi  illic  sedes  idoli  zeli  zelare 
which  provoketh  to  jealousy.  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  j^ut  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  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. 

'  '•  Raised." — Calvin. 


280  COMMENTARIES  ON  EZEKIEL.  LECT.  XXI. 

Those  wlio  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  pro- 
digies 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  cai^ried  to  Jerusalem  in  visions  of  God,  and  adds,  ^Aai 
he  was  carried  to  the  northern  gate.  We  know  that  there 
were  many  gates  of  the  large  area,  so  that  the  peo^jle's  en- 
trance 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  jjeople  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  Pro- 
phet says,  that  he  was  carried  to  the  porch  of  the  gate,  so  that 
he  did  not  penetrate  directly  into  the  secret  jjart  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, 
2)rovoking  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," 
(ch.  xxxii.  21.)  He  alludes  to  the  jealousy  of  husband  and 
wife,  for  if  the  woman  prostitutes  herself,  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  intcm- 


CHAP.  VIII.  4,  5.        COMMENTARIES  ON  EZEKIEL.  281 

perance  and  excess.  Hence  God,  when  lie  shows  how  ho 
esteems  his  gloiy  and  worship,  compares  himself  to  a  jealous 
man,  when  we  turn  aside  to  idolatrous  and  adulterous  wor- 
ship. In  this  sense  the  idol  which  was  in  the  porch  or  en- 
trance of  the  temple  is  called  the  idol  of  jealousy,  and  the 
idol  luhich  causes  jealousy.  Although  we  may  also  translate, 
it  was  the  seat  of  the  idol  causing  jealousy,  since  the  noun, 
nXJp,  Icenah,  is  taken  in  the  ablative  case.  It  is  said  that 
this  idol  jjrovoked  to  jealousy,  because  the  Jews  by  erecting 
this  idol  trod  under  foot  their  God,  or  at  least  endeavoured 
to  prostrate  his  glory.     Now  it  follows — 

4.  And,  behold,  the  glory  of  the  God  4.  Et  ecce  illic  gloria  Dei  Is- 
of  Israel  tvas  there,  according  to  the  rael,  secundum  visionem  quam 
vision  that  I  saw  in  the  plain.  videram  in  planicie.^ 

Now  he  only  says  that  he  saw  God's  glory  as  he  had  for- 
merly 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  direc- 
tion, and  that  it  was  neither  human  nor  fictitious,  nor  decep- 
tive nor  doubtful.      It  follows — 

5.  Then  said  he  unto  me,  Son  of  5.  Et  dixit  ad  me,  Fili  hominis, 
man,  lift  up  thine  eyes  now  the  way  to-  tolle  agedum  oculos  tuos  ad  viam 
ward  the  north.  So  I  lifted  up  mine  septentrionis  :  et  sustuli  oculos 
eyes  the  way  toward  the  north,  and  be-  meos  ad  viam  septentrionis :  et 
hold  northward  at  the  gate  of  the  altar  ecce  a  septentrione  ad  portam  al- 
this  image  of  jealousy  in  the  entry.  taris  idolum  illud  zeli  in  introitu. 

Here  one  profanation  of  the  temple  is  shown  to  the  Pro- 
phet, namely,  the  idol  erected  at  the  entrance  of  the  area 

_  1  "  It  is  properly  a  valley,  because  r\Vp:i,  hek-gneh,  is  deduced  from  cut- 
ting :  for  a  valley  when  interposed  seems  to  break  the  moimtains,  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. 


282  COMMENTARIES  ON  EZEKIEL.  LECT.  XXL 

near  the  altar.  It  may  happen  that  the  worship  of  God  is 
but  slightly  vitiated,  so  that  the  corruption  is  scarcely  appa- 
rent. But  while  the  Prophet  repeats  that  the  idol  was  that 
of  jealousy,  he  points  out  the  gross  and  shameful  disgrace  of 
that  spectacle,  so  that  they  could  not  gloss  over  their  im- 
piety by  any  pretence,  after  they  had  so  openly  and  confess- 
edly 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  after- 
wards 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  %uas  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  be- 
fore 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  her- 
self 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  wisliing  to  dethrone  the  Almighty,  and  to  con- 
taminate his  altar  by  the  sight  of  the  idol.     It  follows — 

6.   He  said  furthermore  unto  me,  G.  Et  dixit  ad  me,  Fill  hominis, 

Sonof  man,  seest  thou  what  they  do?  an    tu    vidisti    quod   isti    faciunt? 

even  the  great  abominations  that  the  abominationes  magnas,  quas  domus 

house  of  Israel  comniitteth  here,  that  Israel  faciunt*  ilhc  ut  procul  rece- 

^  That  is,  "  perpetrate." — Calvin. 


CHAP.  VIII.  6.  COMMENTARIES  ON  EZEKIEL.  283 

I  should  go  far  off  from  my  sane-  dam  a  saiictuario  meo  ?  et  adhuc 
tiiary  ?  But  turn  thee  yet  again,  and  converte  te,^  et  videbis  abominationcs 
thou  shalt  see  greater  abominations,     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  chaj^ter  we  shall  see  how  severe  a  ven- 
geance God  was  about  to  take  on  the  people.  Hence  the 
Prophet  i^rcvents  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  provoked  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  Avay  and  submit  ourselves 
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  oiu-  whole  heart  and  follow  the 
direction  of  thy  holy  calUng  ;  imtil  after  finishing  the  pursuits  of 
this  life,  we  may  arrive  at  that  happy  repose  which  thine  only- 
begotten  Son  has  acquired  for  us  by  his  blood. — Amen. 


nocture  grbjctttg'geconU. 

We  stopped  yesterday  at  that  clause  when  God  asks  his 
Prophet,  whether  he  sww  the  abominations  which  the  sons  of 

^  That  is,  "  to  turn  again." — Calvin. 


28.4  COMMENTARIES  ON  EZEKIEL.  LECT.  XXII. 

Israel  were  perpetrating  in  the  veiy  temple  :  by  wliicli  words 
lie  not  only  cites  his  servant  as  a  witness,  but  constitutes 
him  in  some  sense  a  judj^e,  so  that  all  should  know  that  the 
coming  vengeance  was  not  only  just  but  must  be  immediate. 
This  is  the  reason  why  God  asks,  whether  he  saw  the  abomi- 
nations. 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,  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  after- 
wards 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  pro- 
voke God's  anger.  Hence  it  happens  that  they  vainly  boast 
that  tliey  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.  Wlien  men  intro- 
duce their  inventions,  it  immediately  causes  God  to  depart 


CHAP.  VIII.  7.  COMMENTARIES  ON  EZEKIEL.  28o 

from  tliem  :  tins  is  tlie  full  meaning-.  Now  lie  adds,  turn 
thyself,  and  thou  shalt  see  great  abominations.  Some  trans- 
late greater,  but  because  a  question  would  arise,  why  lie 
calls  the  abomination  first  greater  and  then  different,  I  in- 
terpret it  simply  that  the  Prophet  should  see  other  great 
abominations.  Afterwards  indeed  he  will  express  another^ 
for  he  will  say  niiyinnSjO!^  ni?"!^)  gedloth-maleh-thogn-both, 
but  in  my  opinion  there  is  no  comparison  here  between 
greater  and  less  ;  n7^^/!3j  maleh,  I  simply  interpret  "beyond 
others,"  and  I  rather  approve  of  this  simplicity,  because  in- 
terpreters anxiously  labour  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  abomi' 
nations.     Let  us  go  on — 

7.  And  he  brought  me  to  the  door  7.  Et  induxit  me  in  portam  Atrii : 
of  the  com-t ;  and,  when  I  looked,  et  aspcxi,  et  ecce  foramen  unum  in 
behold  a  hole  in  the  wall.  pariete. 

8.  Then  said  he  unto  me,  Son  of  8.  Et  dixit  ad  me,  Fili  hominisj 
man,  dig  now  in  the  wall :  and,  when  fode  agedum  parietem :  et  fodi  in 
I  had  digged  in  the  wall,  behold  a  pariete,  et  ecce  porta  ima. 

door. 

9.  And  he  said  unto  me,  Go  in,  9.  Et  dixit  ad  me,  Ingredere,  et 
and  behold  the  wicked  abominations  vide  abominationes  malas  quas  ipsi 
that  they  do  here.  faciunt. 

10.  So  I  went  in  and  saw;  and,  10.  Et  ingressus  sum,  et  aspexi: 
behold,  every  form  of  creeping  things,  et  ecce  onmis  similitudo  reptilis,  et 
and  abominable  beasts,  and  all  the  animalis  abominatio,  et  omnia  idola 
idols  of  the  house  of  Israel,  pour-  domus  Israel,  depictum'  in  pariete 
trayed  upon  the  wall  round  about.  circum  circa. 

11.  And  there  stood  before  them  11.  Et  viri  septuaginta  ex  seni- 
seventy  men  of  the  ancients  of  the  oribus  dom\is  Israel,  et  lazanias, 
house  of  Israel,  and  in  the  midst  of  fiUus  Saphan  stabat  in  medio  ipso- 
them  stood  Jaazaniah  the  son  of  rum  qui  stabant  coram  ipsis,^  et  viro^ 
Shaphan,  with  every  man  his  censer  thuribulum  in  manu  sua :  et  densi- 
in  his  hand :  and  a  thick  cloud  of  ter  nubis  suffitus  ascendebat, 
incense  went  vqD. 

Here  now  the  Projihet  is  brought  to  another  place,  where 
another  kind  of  abomination  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 

1  "There  is  a  change  of  number  from  plural  to  singidar." — Calvin. 
-  Meaning  "  idols." — Calvin. 
^  That  is,  "  to  each." — Calvin. 


286  COMMENTARIES  ON  EZEKIEL.  LECT.  XXII. 

when  all  parts  of  tlie  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  secret 
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  onl}^  behold  that  hidden  abo- 
mination 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  wor- 
ship of  God  is  neglected,  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.  Mean- 
while 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  in- 
flamed 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 
honour.  For  he  says,  that  part  of  the  temp)le  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  profane  place,  a 
religious  feeling  does  not  creep  into  our  minds :  for  all  ac- 
knowledge it  as  a  painting :  nay  idols  themselves  as  long  as 
they  are  in  taverns  or  workships,  are  not  worshipped.  If 
the  painter's  workshoj)  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 


CHAP.  VIII.  7-11.        COMMENTAKIES  ON  EZEKIEL.  287 

blinds  men  and  so  stupifies  them,  tliat  they  do  not  remember 
that  they  had  ah-eady  seen  that  picture  in  a  profane  dwell- 
ing. 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  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  luere  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  every- 
thing, and  we  must  remember  what  I  have  lately  touched 
upon,  that  the  Jews  are  here  condemned  for  heaping  to  them- 
selves 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  wor- 
ship an  ox,  a  dog,  or  an  ass,  as  a  god.  We  see  therefore  how 
basely  the  Jews  were  blinded  who  mingled  brutes  and  rep- 
tiles for  gods.  But  it  is  no  wonder  that  they  were  so  deluded, 
because  Egypt  was  near,  where  Ave  know  that  dogs  and  oxen, 
and  even  cats,  were  considered  deities :  nay  they  Avorshipped 
all  kinds  of  herbs.     Since  therefore  the  Egyptians  imagined 


288  COMMENTARIES  ON  EZEKIEL.  LECT.  XXII. 

that  tlie  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  neighbourhood.  But  since 
heavenly  teaching  had  shown  them  the  way,  such  blindness 
was  inexcusable,  because  they  could  not  err  so  basely  with- 
out 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  ob- 
servation, 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  arc  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  begin- 
ning God  had  wished  the  seventy  to  bear  rule  and  hold  the 
government.  (Num.  xi.  16.)  Thus  the  Prophet  signifies  that 
the  leaders  of  the  people,  who  ought  to  rule  others  by  their 
counsel,  were  remarkable  for  corrupting  the  worship  of  God. 
He  puts  Jezaniah,  the  son  of  Saphan,  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  suj)erior  to  the  rest 
prostituted  themselves  to  idolatry.     He  says,  then,  that  he 


CTIAP.  VIII.  12.  COMMENTARIES  ON  EZEKIEL.  289 

stood  hefore  them,  and  each  had  a  censer  in  his  hand.  In- 
cense was  the  sign  of  the  greatest  veneration,  and  even  this 
was  retained  for  common  use.  Hence  at  the  outset  of 
Christianity,  Avhen  the  impious  wished  to  seduce  the  Chris- 
tians to  idolatry,  they  only  gave  two  or  three  grains  of 
frankincense  •}  that  was  a  sign  of  aj^ostasy :  they  did  not 
order  them  to  bend  the  knee  before  idols,  nor  to  oifer  sacri- 
fices, 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  ProjDhet  adds,  and  the  in- 
cense ascended  in  a  thick  cloud.  Here  understand  the  par- 
ticle 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  suffi- 
cient 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 — 

12.   Then  said  he  unto  me,  Son  of  12.   Et  dixit  raihi,  An  vidisti, 

man,  hast    thou    seen   what   the    an-  fill  hominis,  qufe  seniores  domus 

cieuts   of  the   lioase   of  Israel  do  in  Israel   faciunt  in  tenebris,^  '1^^^?' 

the  dark,  every  man  in  the  chambers  que  in  absconditis'  imaginationis 

of  his   imagery?   for   tliey   say,    The  suje?   qui  dicunt,  non   videt  nos 

Lord    seeth   us  not;   the   Lord   hath  lehovah,    deseruit    lehovah    ter- 

forsakcn  the  earth.  ram. 

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 
honour  he  does  not  here  name  these  elders  of  the  house  of 
Israel,  but  rather  reproves  tlieir  ingratitude,  because  they  so 

'  Plin.,  lib   X.  ep.  ii.,  de  Christianis  ad  Trajanum. 
-  '•  In  darkneas." —('rdvia.         ^  Or,  ••  imvaru  places."— Calvla. 
VOL.  I.  T 


290  COMMENTARIES  ON  EZEKIKL.  LECT.  XXII. 

drive  others  with  them  into  alliance  with  their  impiety. 
For  elders  ought  to  show  the  way  to  others.  Since,  there- 
fore, 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  of  the  Temple  many  cells  and  many  chambers,  as  we 
see  in  Jeremiah,  (ch.  xx,  2  ;  1  Kings  vi.  5.)  Since,  then,  the 
elders  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  dark- 
ness, 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  cham- 
bers of  their  painting  ;  but  I  take  the  word  fT'^DSJ'^,  meshkith, 
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  them- 
selves from  the  multitude,  by  way  of  honour.  In  the  mean- 
time he  equally  reproves  those  tortuous  and  perverse  counsels 
which  the  elders  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  xxix.  15.) 

Now,  therefore,  we  see  in  what  sense  the  Prophet  men- 
tions 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  na- 


CHAP.  VIII.  12.  COMMENTARIES  ON  EZEKIEL.  291 

tions  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  reli- 
gion, that  they  might  hold  others  in  obedience.  They  in- 
stituted, indeed,  great  pomp ;  they  pretended  no  small  de- 
gree 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  sec7'et  place,  in  the  very 
recesses  of  their  the  ugh  ts,  fabricated  idols  for  thetnselves.  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  wdien 
interpreters  think  that  the  elders  were  epicureans,  who 
dreamt  that  God  enjoyed  ease  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  xxii.  14.)  But  the 
Prophet  speaks  more  within  bounds.  Hence  those  who  take 
this  passage  generiill}',  extenuate  the  force  of  the  doctrine 
wliicli  ought  to  be  elicited  from  these  words.  Why,  then, 
had  the  Jews  fabricated  so  many  idols  for  themselves  ?  be- 
cause 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 
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 


292  COMMENTARIES  ON  EZEKIEL.  LECT.  XXII, 

tlieir  lips  in  perplexity.  Hence  Ezekiel  reproves  tliis  fault, 
when  lie  gives  tliis  as  a  reason  for  tlie  aged  heaping  up  this 
multitude  of  deities — that  they  thought  themselves  over- 
looked by  God — Jehovah,  they  say,  does  not  see  us  here  :  they 
do  not  speak  simply  of  God's  j^rovidence,  but  indignantly 
complain  of  his  disregard,  because  he  did  not  relieve  their 
miseries,  and  had  deserted  the  land,  as  they  afterwards  ex- 
plain 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 
paintings,  and  all  kinds  of  abomination,  because  they  thought 
that  they  were  worshipping  in  vain  the  one  true  God.  It 
follows — 

13.  He  said  also  unto  me,  Turn  thee  13.  Et  dixit  ad  me,  adhuc  con- 
yet  again,  and  thou  shalt  see  greater  vertere,  et  videbis  abominationes 
abominations  that  they  do.  niagnas  quas  ipsi  faciunt. 

14.  Then  he  brought  me  to  tlie  door  14.  Et  deduxit^  me  ad  ostium 
of  the  gate  of  the  Lord's  house  Avhich  portte  domus  lehovse  quod  respicit 
was  toward  the  north ;  and,  behold,  ad  aqmlonem :  et  ecce  illie  mulie- 
there  sat  women  weeping  for  Tanimuz.  res  sedebant  lugentes  Thammuz. 

He  now  mentions  the  third  kind  of  idolatry  by  which 
the  Jews  polluted  the  temple ;  for  this  was  a  kind  of  sin 
peculiar  to  females;  and  we  know  that  they  were  always  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  wor- 
ship in  bewailing  Thammuz.  Who  Thammuz  was  is  uncer- 
tain. Jerome  translates  it  Adonis,  and  Adonis  was  beloved 
by  Venus,  as  the  poets  trifle ;  and  when  torn  to  j^ieces  by  a 
boar,  he  was  turned  into  a  flower  of  sweetest  odour ;  and  in 
honour  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  practised  in  the  neighbouring  regions, 
but  in  Greece  and  Asia  Minor.  I  refer  it  rather  to  Osiris, 
'  Or,  "  introduced." — Calrin. 


CHAP.VIII.  13, 14.    COMMENTARIES  ON  EZEKIEL.  293 

for,  as  we  said  before,  the  Jews  were  neighbours  to  the 
Egyptians — hence  they  adopted  various  rites  from  them  ; 
but  we  know  that  Osiris  was  yearly  wept  for  by  the  Egyp- 
tians, and  that  great  pollution  occurred ;  for  they  carried 
the  virile  member  on  a  pole  in  procession,  and  called  it 
Phallus  -^  and  women  also  showed  their  parts  to  the  idol,  as 
if  offering  themselves  to  debauchery.  This  was  a  most  dis- 
graceful 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  modera- 
tion, na}",  arc  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  j)oint. 

PRAYER. 

Grant,  Almighty  Cod,  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  tiurn 
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  tlie  course  of  our  holy  calling,  until  at  length,  that  piu-suit 
bemg  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  oiu"  Lord. — Amen. 


15.  Then  said  he  unto  me,  Hast  thou         15.  Et  dixit  mihi,  Fili  honiinis, 

seen  this,  O  son  of  man  ?  Turn  thee  yet  adhuc  convertere,  videbis  abomi- 

again,  <t>i>J  thou  shalt  see  greater  abo-  nationes  magnas  prse  istis.* 
minations  than  these. 

'  Herod,  ii.  c.  48.— AV.  '^  Or,  "  besides  these.'"' — Calvin. 


294                                 COMMENTARIES  ON  EZEKIEL.  LECT.  XXIII. 

IG.  And  he  brought  me  into  the  in-  16.  Et  deduxit  me  in  Atriimi 

ner  court  of  the  Lord's  house  ;  and,  domvis  lehovse  interius  :   et  ecce 

behold,  at  the  door  of  the  temple  of  ad  portam  Templi  lehovaj  inter 

the  Lord,  between  the  porch  and  the  vestibulum  et  inter  altare,  circiter 

altar,  ivere  about  five  and  twenty  men,  viginti   quinque    viri,    posteriora 

with  their  backs  toward  the  temple  of  eorum  versus  Templum  lehovje, 

the  Lord,  and  their  faces  toward  the  et    facies    eorum    versus    orien- 

east ;   and   tliey  Avorshipped  the  sun  tem :  et  ipsi  adorabant  in  oriente 

toward  the  east.  Solem. 


Here  tlie  Prophet  refers  to  another  profanation  of  the 
temple,  since  the  chief  citizens  of  Jerusalem  and  those  who 
ought  to  point  out  the  way  to  others,  prostituted  themselves 
to  impious  worship.  He  says,  therefore,  that  he  saw  about 
Jive  and  twenty  men,  and  it  is  probable,  that  there  were  as 
many  as  this  among  the  first  rank  of  citizens.  But  a  certain 
number  is  put  for  an  uncertain,  and  I  tliink  that  the  Pro- 
phet 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  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  monstrous,  to  see  the  elders  of 
the  city,  and  those  practised  in  the  teaching  and  worship  of 
the  law,  so  alienated  from  all  piety  as  to  worship  the  sun. 
For  this  could  not  happen  througli  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.  (Deut.  xvii.  3.)  Since,  therefore,  the 
sun  is  our  servant  and  the  moon  our  handmaid,  and  the  stars 
also  were  created  to  serve  us,  it  is  ijreposterous  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  dishonour  done  to  God, 
when  they  turned  their'  hacks  upon  his  sanctuary.   They  could, 


CHAP.  VIII.  16.  COMMENTARIES  ON  EZEKIEL.  295 

as  I  have  said,  pollute  themselves  at  home  and  in  conceal- 
ment 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  bat  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  abonmiations  : 
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 
^7^^/bJ  tnaleh,  is  added,  for  12  is  not  always  taken  compara- 
tively ;  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  adoj)ted  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  be- 
cause 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 — 


17.,  Then  he  said  unto  me,  Hast  thou  17.  Et  dixit  niihi,    Vidisti- 

seen  this,  O  son  of  man  ?     Is  it  a  light  ne   fiU  hominis  ?    an   leve  est 

thing  to  tlie  house  of  Judah  that  they  domui  lehudah,  ut  faciat  abo- 

commit    the    abominations   which   they  niinationes  istas  quas  fecerunt 

commit  here?    for  they  have  filled  the  illic?  quia  repleverant  terram 

land  with  violence,  and  have  returned  to  violentia:  etconversisuntadme 


296  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIII. 

provoke  me  to  anger :  and,  lo,  tliey  put     provocandiim :  et  ecce  ipsi  emit- 
tlie  branch  to  their  nose.  tunt  ramum'  ad  nasum  suum.^ 

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  DZSH,  chemes,  is  comprehended  whatever 
is  contrary  to  the  second  table  of  the  law.  There  is,  there- 
fore, a  use  of  the  figure  a  part  for  the  whole,  in  this  word  D^H, 
chemes,  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,  after  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  se- 
cond 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  in- 
tolerable ungodliness,  that  after  despising  men  they  attacked 
God  himself  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  ampli- 
fies 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,  &c.  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  liad  been  infected  with  many  defilements  ;  but 

^  "  Others  translate  it,  a  foul  smell." — Calvin. 

^  "  As  many  thmk,  but  I  approve  of  '  to  their  own  wrath,'  the  word 
'  wrath'  being  tak.en  passively  for  the  anger  of  God  which  they  roused 
against  themselves." — Calvin. 


CHAP.  VIII.  17.  COMMENTARIES  ON  EZEKIEL.  297 

when  not  even  the  temple  is  spared,  this  is  a  sign  of  des- 
perate 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  rtTlDTn,  hez-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  honour  of  the  sun,  as  if  the  noise  of  the  belly 
M'as  a  grateful  offering  to  the  idol,  since  by  this  means  they 
openly  desijised  God.  But  these  are  conjectures.  Others 
think  more  correctly  who  suppose  this  to  be  used  metapho- 
rically :  for  they  were  accustomed  to  burn  incense  to  their 
idols  ;  and  so,  according  to  them,  God  alludes  to  a  pleasing 
and  sweet  odour  when  he  names  it  a  foul  smell,  as  if  he  had 
said,  even  if  the  Jews  pleased  themselves  in  their  supersti- 
tions, yet  the  incense  sent  forth  a  foetid  odour  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  fabri- 
cate an  insipid  comment,  that  this  place  was  changed  by  the 
llabbins  through  reverence  for  God,  as  if  forsooth  there  were 
not  numberless  j^assages  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  St^,  aph,  may 
be  explained  as  well  passively  as  actively,  the  context  will 
flow  best  if  Ave  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,  per- 
jurers, 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 


298  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIII. 

should  be  for  their  destruction,  because  at  length  when  he  had 
spared  them  a  long  time,  after  a  fit  time  for  their  punish- 
ment arrived,  he  would  consume  them.  Now,  therefore,  we 
understand  what  the  Prophet  means.  But  if  any  other  con- 
jecture pleases,  every  one  may  form  his  own  opinion ;  I  do 
not  contest  the  point,  but  I  show  what  I  think  most  pro- 
bable.    It  follows — 

IS.  Therefore  will  I  also  deal  in  18.  Ego  etiam,'  vicissim  faciamin 

fury  :  mine  eye  shall  not  spare,  nei-  iracundia   mea  :  non  parcet   oculus 

thor  will   I  have  pity ;  and  though  mens  et  non  miserebor  :  et  cum  cla- 

they  cry  in  mine  ears  with  a  loud  maverint    ad    aurem    meam    voce 

voice,  yet  will  I  not  hear  them.  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  cast 
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  for- 
sooth had  ceased  for  a  long  time,  because  there  is  a  cer- 
tain form  of  rest  when  he  ceases  from  his  judgments  :  Grod 
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  suspended  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  wonderful  that 
he  threatened  the  Jews  so  harshly,  because  he  had  j) roved 
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, 

1  "  I  also." — Calvin. 


CHAP.  VIII.  18.  COMMENTAKIES  ON  EZEKIEL.  299 

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  ordi- 
nary multitude.  If  any  one  object,  that  God  always  hears 
prayers,  I  reply  that  he  never  rejects  prayers  which  sj^ring 
from  faith  :  but  here  that  tumultuous  clamour  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,  (Gen.  xxvii.  84  ;  Ps.  iii. 
4  ;  xxii.  2  ;  and  xxxii.  3,  and  elsewhere  often.)  Although 
the  faithful  also  raise  their  voice  :  nay  even  cry  out  loudly, 
as  David  testifies  of  himself,  yet  it  is  peculiar  to  the  incre- 
dulous to  utter  their  clamour  with  full  cheeks  though  the 
mind  is  void  of  faith,  and  is  even  obstinate  in  its  wickedness. 
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 — 


CHAPTER  IX 


1 .  He  cried  also  in  mine  ears  with  1.  Et  clamavit  voce  magna  in 
a  loud  voice,  saying,  Cause  them  that  aure  meai  dicendo,  appropinquate  ^ 
have  charge  over  the  city  to  draw  prajfecturse  ^  urbis :  et  quisque  *  in- 
near,  even  every  man  with  his  de-  strumentmn  perditionis^  suae  in  ma- 
stroying  weapon  in  his  hand.  nu  sua. 

^  That  is,  "  in  my  hearing." — Calvin. 

2  Some  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. 

2  Others  translate,  "  visitations." —  Calvin. 

*  We  must  understand,  "  let  him  have." — Calvin. 

^  That  is,  "  his  warlike  instrument  of  destruction." — Calvin. 


300  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIII. 

Now  the  manner  of  tliat  vengeance  wliicli  was  lately  men- 
tioned 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  imperative 
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,  ap- 
proach ye  the  prefecture :  the  thing  is  put  for  the  persons, 
or  the  name  of  the  men  may  be  understood,  and  thus  n*np3, 
phekdoth,  may  be  taken  in  the  genitive  case.  As  to  the  gene- 
ral meaning,  God  commands  his  servants  who  held  authority 
over  the  devoted  city,  to  approach,  or  apply  themselves,  or 
be  ready  to  fulfil  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 — 

2.  And,  behold,  six  men  came  from  2.  ¥A  ecce  sex  viri  venientes  e 
the  way  of  the  higher  gate,  which  heth  via  portse  superioris'  quse  est  e  re- 
toward  the  north,  and  every  man  a  gione  aquilonis:  et  cuiquc^instrii- 
slangliter-v/eapon  in  his  hand  ;  and  one  mentum  mallei  sui^  in  manii  sua : 
man  among  them  ivas  clothed  w  ith  et  vir  nnus  in  medio  ipsorum  vesti- 
linen,  with  a  writer's  inkhorn  by  his  tus  lineis,*  et  atramentarium  scri- 
side  :  and  they  went  in,  and  stood  be-  bio  in  lumbis  ejus  :  et  venerunt,  et 
side  the  brasen  altar.  steterunt  e  regione  altaris  senei. 

Now  the  Prophet  writes  that  God's  command  was  not 
vain  or  empty,  because  the  eflFect  appears  directly  by  vision. 
Therefore  six  men  oifered  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  autliority  ;  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  conse- 

^  Or,  "Mij"— Calvin. 

"  Verbally,  "  every  man." — Calm  a. 

*  Or,  "  of  his  breaking  in  pieces." — Calvin. 

^  "  in  a  linen  garment." — Calvin. 


CHAP.  IX.  2.  COMMENTARIES  ON  EZEKIEL,  801 

quence,  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  tlie 
whole  array.  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  j)ride  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  hy  the  gate,  or  by  way  of  a  lofty  gate,  or  higher  one, 
which  was  towards  the  north,  because  Babylon  lay  towards 
that  region  with  rcsjject  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  destniction,  or  of  pounding.  This  word  is  de- 
rived from  "TSJ,  nephetz,  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 
lie  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  arc  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  directly  joined  the  execution  of  it, 
Avhen  six  men  appeared  before  the  altar.     But  he  calls  the 


802  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIII. 

aZtor  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  viii.  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  alto- 
gether 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  some- 
times given  to  angels  which  separates  them  from  men.  The 
linen  garment  was  then  a  remarkable  ornament.  And  the 
sacrificing  Papists,  as  if  they  were  apes,  have  imitated  that 
custom  in  their  garments  called  surj^lices.  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  men- 
tion was  made  of  that  angel. 

8.  And  the  glory  of  the  God  of  Is-         3.  Et  gloria  Dei  Israel  asccndit' 

rael  was  gone  up  from  the  cherub,  a  cherub  super  quern  residebat  ^  ad 

whereupon  he  was,  to  the  threshold  linien   domus :    et   claniavit   ad   vi- 

of  the  house  :     and  he  called  to  the  rum  indutmn  vestibus  lineis,  cujus 

man  clothed  with  linen,  which  had  atramentarium    scribiB    in    lumbis 

the  writer's  inkhorn  by  his  side ;  erat. 

4.   And  the  Lord  said  unto  him,         4.   Et   dixit   lehovah   ad   ipsum, 

Go  through  the  midst  of  the  city,  transi  per  medium  urbis,  per  medium 

through  the  midst  of  Jerusalem,  and  Ilicrosolymre  :  et  signa  signum  super 

set  a  mark  upon  the  foreheads  of  the  frontes    virorum    qui    gemunt,    et 

men  that  sigh  and  that  cry  for  all  the  clamant    super    omnibus   abomina- 

abominations   that  be  done  in  the  tionibus   qua?   patiuntiu-    in    medio 

midst  thereof.  ejus. 

Now  the  Prophet  shows  why  the  angel  was  added  to  the 

1  "  Or,  was  lifted  up." — Calvin. 

-  "Verbally,  which  was  above  it  " — Calvin. 


OTTAP.  IX.  8,  4.  COMMENTARIES  ON  EZEKIEL.  303 

Clialdeans,  namely,  to  put  a  bridle  on  tliem,  lest  tliey  slioiild 
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  them- 
selves 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,  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  obedi- 
ence, but  because  his  machinations  could  not  attack  the 
holy  Job,  unless  by  God's  command.  (Job  i.  6.)  God's  sons 
appear  in  a  very  different  way,  since  they  offer  a  free  obedi- 
ence, 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  jjlace 
was  remarkable,  because  when  God  puts  forth  the  signs  of 
his  wrath,  the  sky  is,  as  it  were,  overclouded,  and  the  faitli- 
ful  no  less  than  the  unbelieving  are  frightened,  nay  terrified 
wnth  fear.  For  as  to  outward  condition,  there  was  no  differ- 
ence between  them.  Because  therefore  the  sons  of  God  are 
subject  to  that  terror  which  obscures  all  sense  of  God's 
favour  in  adversity,  so  this  doctrine  must  be  held  diligentl}^, 
namely,  when  God  gives  the  rein  to  furious  men,  so  that 


304  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIII. 

tliey  dissipate,  overtlirow,  and  destroy  all  tilings,  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  as- 
cended 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  compre- 
hended by  us,  unless  as  far  as  he  accommodates  himself  to 
our  standard.  Because  therefore  God  is  incomj)rehensible 
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  Sam.  vi.  2  ;  2  Kings  xix.  15  ;  Is.  xxxvii.  16.)  But  here 
only  one  cherub  is  put,  but  this  figure  of  sj^eech  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,  tliat  he  cried  out 
to  the  man  clad  in  the  linen  garment,  and  whose  inkhorn  tvas 
hy  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  jno- 
ceed  further. 


CHAP.  IX.  3,  4  COMMENTABIES  ON  EZEKIEL.  805 


PRAYER. 

Grant,  Almighty  God,  since  tliou  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  A\hich  thou  prescribest  for  us  in  thy  word, 
thy  blessings  may  increase  towards  us,  until  thou  leadest  us  to 
fulness,  when  thou  shalt  gather  us  into  thy  celestial  kingdom, 
by  Christ  our  Lord. — Amen. 


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  commanded  to  sign  the 
foreheads  of  all  the  pious.  But  many  take  the  noun  ID,  thoy 
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.  in,  tho,  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  n^lD,  thoi^eh,  which  sig- 
nifies 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  T\  was  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  un- 
worthy 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  cast- 
aways, 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 

VOL.  I.  u 


306  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIV 

earth,  and  turned  upwards  and  downwards,  yet  that  God 
never  casts  away  the  care  of  his  own,  but  j)rotects  them  from 
all  harm.  God  therefore  always  restrains  his  judgments,  so 
that  he  really  j^roves  that  the  safety  of  his  people  is  dear 
and  precious  to  himself  We  gather  also  that  angels  are 
ministers  of  this  grace,  because  they  watch  over  the  safety 
of  the  faithful,  as  Scripture  everywhere  testifies.  (Ps.  xci. 
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  iDercej)tion  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  con- 
cerninp-  a  sio:n  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.  Be- 
cause 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  distinguishes  us  from  the  reprobate.  For 
the  blood  of  Christ  reconciles  us  to  the  Father,  as  is  suffi- 
ciently 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,  since  the  blood  of 
a  lamb  was  sprinkled  on  the  door-posts.  (Exod.  xii.  22,  23.) 
Every  house  which  had  the  mark  of  blood  was  secure  and 
safe,  when  God's  vengeance  was  inflicted  upon  all  the  Egyp- 
tians. But  as  to  this  passage,  I  interpret  it  thus  :  when  God 
gives  liberty  to  unbelievers,  so  that  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,  HJi^,  anek, 
and  nji<,  aneh;  but  one  is  written  by  "1  final,  and  the  other 
by  I"].  He  says  then,  that  the  faithfxd  groan  over  the  abomina- 
tions: and  then,  that  they  cry  out:  for  thus  they  translate 
the  latter  clause,  although  it  may  also  be  taken  for  bewail- 


CHAP.  IX.  o,  4.  COMMENTARIES  ON  EZEKIEL.  307 

ing,  if  wc  oiil}'-  understand  outward  sorrow,  and  tliat  which 
openlj  appears.  Hence  we  gather  how  God  receives  us  un- 
der his  guardianship,  and  sends  us  liis  angels  as  protectors, 
so  that  if  mixed  with  the  impious,  we  may  yet  keep  ourselves 
undefiled  by  their  pollutions,  and  then  when  we  cannot  cor- 
rect their  wickedness,  yet  we  bear  testimony  by  grief  and 
sorrow  that  they  displease  us.  Wlion  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  them- 
selves over  to  all  w^ickedness.  (2  Pet.  ii.  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  Pro- 
phet now  bears  the  same  witness  concerning  other  believers. 
Whcitever  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  abomi- 
nations. And  truly  this  is  the  sign  of  too  much  sloth,  when 
we  see  tlie  sacred  name  of  God  made  the  subject  of  ridicule, 
and  all  order  overthrown,  and  yet  are  not  aftected  with  grief. 
Nor  is  it  surprising  if  we  are  involved  in  the  j^unishment  of 
sins  which  our  own  connivance  has  fostered,  instead  of  their 
being  a  torment  to  us.  For  that  exhortation  must  be  remem- 
bered, that  the  zeal  of  God's  house  may  eat  us  up,  and  the 
reproaches  of  those  who  reproach  God  may  fall  upon  us,  (Ps, 
Ixix.  10,)  as  it  is  said  elsewhere.  May  my  tongue  cleave  to 
my  palate,  if  I  am  unmindful  of  thee,  0  Jerusalem,  at  the 
summit  of  my  mirth.  (Ps.  cxxxvii.  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  ardour  and  vehemence  of  their  zeal, — 


308  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIV. 

just  as  if  lie  said  that  groaning  was  not  sufficient,  as  many- 
groan  in  a  corner,  wlien  they  see  tlie  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  suspi- 
cion, because  they  are  unwilling  to  incur  hatred  and  ill-will. 
The  Prophet  therefore  here  exacts  more  from  the  sons  of  Grod 
than  secret  groaning,  when  he  wishes  them  to  groan  openly 
and  vociferate  ;  so  that  they  bear  witness  that  they  abomi- 
nate those  things  which  God  has  condemned  in  his  law.  Now 
it  follows — 

5.  And  to  the  others  he  said  in  5.  Illis  autem  dixit  in  auribus 
mine  hearing,  Go  ye  after  him  meis,  Transite  per  civitatem  post 
through  the  city,  and  smite ;  let  not  eiini,  percutite  :  et  ne  parcat  ocuhxs 
your  eye  spare,  neither  have  ye  pity :  vester,  et  ne  misereamini : 

6.  Slay  utterly  old  aud  young,  6.  Senem,  adolescentem,  puellam, 
both  maids,  and  little  children,  and  puerum  et  mulieres  percutite  ad 
women ;  but  come  not  near  any  man  internecionem  :  tanien  ad  omnem 
upon  whom  is  the  mark  ;  and  begin  virum  super  quern  fuerit  signum,  ne 
at  my  sanctuary.  Then  they  began  accesseritis,*  et  a  sanctuario  mco  in- 
at  the  ancient  men  which  were  be-  cipite  :  et  inceperunt  a  vLris  seniori- 
fore  the  house.  bus  qui  erant  coram  donio. 

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  Paul  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  Cor.  X.  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,  tlien  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. 

*  Or,  "  do  not  touch  those  who  bear  the  mark." — Calvin. 


CHAP.  IX.  5,  6.  COMMENTARIES  ON  EZEKIEL.  309 

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  agreement  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  hoys  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,  be- 
cause 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 
decrepid  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  he,  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  dregs  of  the  people  to  remain  there.  But  we 
saAv  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  faithful.  (Jeremiah  xxxix.  10  ;  xliii, 
2,  8,  4  ;  xliv.  15,  16.)  But  Ave  must  observe,  although  God 
apparently  afflicts  his  people  with  the  ungodly,  yet  they  are 
so  separated,  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 


310  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIV. 

spare  liis  own  as  not  to  exercise  tlieir  faith  and  patience, 
but  lie  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  inex- 
cusable. And  this  daily  experience  teaches  us.  For  we 
see  that  the  very  best  are  so  afflicted,  that  Grod's  judgment 
begins  with  them.  We  see  meanwhile  that  many  reprobate 
exult  with  joy,  even  Avhen  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  de- 
struction 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  "  sanctu- 
ary" the  priests  and  Lcvites  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  interjjret  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  Cliurch  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 — 

7.  And  he  said  unto  them,  De-         7.  Et  dixit  ad  cos,  polhiite'  do- 
filc  the  liouse,  and  fill  the  courts     mum,    et    implete    altaria   occisis 

'  Or,  "contaminate." — Calvin. 


CHAP.  IX.  7.  COMMENTABIES  ON  EZEKIEL.  311 

with  the  slain  :  go  ye  forth.     And     egredimini :  et  egressi  sunt,  et  per- 
they  went  forth,  and  slew  in  the  city,     cusserunt  in  urbe.i 

Here  God  repeats  what  he  liad  formerly  touched  upon 
shortly  and  obscurely,  namely,  that  the  Jews  trusted  in  vain 
in  the  visible  temjole,  because  already  he  had  ceased  to  dwell 
there,  as  Ave  shall  afterwards  see  that  he  had  departed. 
He  had  promised  that  his  perpetual  dwelling  should  be 
there,  (Ps.  cxxxii.  14,)  but  that  promise  is  not  opjjosed  by 
the  casual  desertion  of  that  dwelling-place.  Now  therefore 
he  adds  this  sentence,  when  he  orders  the  Chaldeans  to  pol- 
lute 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  Jill  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  temj)le,  al- 
though 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  pollu- 
tions as  nothing.  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  Ezckiel's  threatenings  fabu- 
lous.     For  this  reason  he  says  that  the  Clialdeans  apj)eared 

^  That  is,  "  they  made  a  slaughter  or  destruction  in  the  city." — Calvin. 


312  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIV. 

to  liim,  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  shoidd  arrive,  the  army  of  the  Chaldeans  would 
be  prepared  for  obedience.     It  follows — • 

8.  And  it  came  to  pass,  while  they  8.  Et  factum  est  cum  percuterent 

were  slaying  them,  and  I  was  left,  relictus  fui  ego :  et  cecidi  super  fa- 

that  I  fell  upon  my  face,  and  cried,  ciem  meam,  et  clamavi,  et  dixi  Aha^ 

and  said.  Ah  Lord  God !  wilt  thou  Dominator  lehovah,  an  delebis  tu 

destroy  all  the  residue  of  Israel  in  quidquid   residuum   est   Israelis  ?" 

thy  pouring  out  of  thy  fury  upon  Je-  fundendo   iracimdiam  tuam   super 

rusalem?  lerusalem. 

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  ivere  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  ivas  left.  They  tliink 
the  word  compounded  of  the  past  and  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  tliem  everywhere,  that  they  left  none  re- 
maining. Since,  therefore,  they  raged  so  savagely  against 
the  whole  multitude,  the  Prophet  seemed  to  himself  to  re- 
main alone,  as  if  God  had  snatched  him  from  the  horrible 
burning,  by  which  he  wished  the  whole  people  to  be  con- 
sumed 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 

1  Or,  "  oh  V— Calvin. 

'  Or,  "  all  the  rehques  of  Israel." — Calvin. 


CHAP.  IX.  8.  COMMENTARIES  ON  EZEKIEL.  313 

than  death  itself.  Lastly,  we  must  remark  that  the  pro- 
phecy 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  Pro- 
phet as  if  all  the  citizens  had  utterly  perished.  And  so  God 
wished  to  show  how  terrible  a  destruction  pressed  uj)on  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  althougli  unworthy.  Hence 
he  fell  upon  his  face  as  a  mediator,  for  we  know  that  when 
tlie  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  cii.  1.)  Therefore  Ezekiel  shows 
that  he  interceded  for  the  safety  of  the  people.  And  tndy 
God  was  unwilling  that  his  servants,  under  pretence  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.  (Jer.  ix.  1.)  Hence  the  Prophets,  although  they 
were  God's  heralds  to  promulgate  his  wrath,  yet  had  not  alto- 
gether put  off  all  care  and  anxiety ;  for  when  they  seemed  to 
be  hostile  to  the  jjeople  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  pro- 
miscuously with  men.  But  he  lays  before  God  his  own  cove- 
nant, 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 
Ixxxix.  37,  38.)  The  sun  and  moon  are  remaining  in  their 
place :  therefore  God  seemed  to  have  broken  his  covenant 
wlien  he  destroyed  the  whole  people.  This  is  the  reason  why 
the  Prophet  lies  on  his  face,  as  if  astonished,  and  exclaims 


314  COMMENTARIES  ON  EZEKIEL.  LECT,  XXIV. 

with  vehemence,  Alas !  0  Lord  God,  tvilt  thou  destroy  the 
remnant  of  Israel  by  pouring  forth  thine  anger  ?  that  is, 
whilst  thou  so  pourest  forth  thine  anger  against  Jerusalem — 
for  that  city  remained  as  a  testimony  of  Grod's  covenant ;  for 
as  yet  some  safety  could  he  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  extinct.  For  he  had  there  chosen  his  seat  and  dwell- 
ing, 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,  no- 
thing 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 — ■ 

9.  Then  said  he  unto  me.  The  ini-  9.  Et  dixit  mihi,  iniquitas  do- 

quity  of  the  house  of  Israel  and  Ju-  nius  Israel  et  lehudah  ma^na  su- 

dah  is  exceeding  great,  and  the  land  pra  modum,'  et  repleta  fuit  terra 

is  full  of  blood,  and  the  city  full  of  sanguinibus,   et  urbs    repleta   fuit 

perverseness  :  for  they  say.  The  Lord  perverso  :-  quia  dixerunt,  Deseruit 

hath   forsaken   the    earth,   and   the  lehovah   terrani,    et    lehovah  non 

Lord  seeth  not.  respicit. 

Here  God  so  answers  his  Prophet,  that  he  restrains  too 
much  fervour,  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  Avhen  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 

1  "  For  thus  I  interpret  TStD  1X03,  hemad  mad." — Calvin. 

*  '•'  Understand  judgment,  but  it  signifies  simply  revolt." — Calvin. 


CHAP.  IX.  9.  COMMENTARIES  ON  EZEKIEL.  SI  5 

witli  God,  yet  lie  submitted  all  liis  senses  to  liis  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  ourselves,  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, 
(ch.  xii.  and  xx.)  Then  we  read  also  a  similar  one  in  Ha- 
bakkuk.  (ch.  i.  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 
jDerceive  that  they  were  greatly  disturbed.  So  also  our  Pro- 
phet, 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  inquire  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,  be- 
cause he  so  deigns  to  render  a  reason,  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.  (Rom.  ix.  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, 


316  COMMENTARIES  ON  EZEKIEL.  LECT.  XXV. 

that  thou  mayest  not  pour  forth  thy  in-ath  against  us :  then  if 
thou  chastisest  us,  grant  that  it  may  all  turn  out  to  oiu-  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  ob- 
tained for  us  by  the  blood  of  thine  only-begotten  Son. — Amen. 


We  began  yesterday  to  exijlain  God's  ansM'er,  when  lie 
restrains  the  Prophet's  feelings :  for  he  complained  of  the 
destruction  of  the  whole  nation.  There  was  a  specious  rea- 
son for  it,  because  he  thought  that  in  this  way  God's  cove- 
nant 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  jjroof  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  under- 
stand 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 
luith  perverse  judgments  :  bloods  we  may  take  for  slaughters, 
or,  generally,  for  all  kinds  of  sin  ;  for  the  Scripture  some- 
times 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 


CHAP.  IX.  9.  COMMENTARIES  ON  EZEKIEL,  31 7 

before,  (cliap.  viii.  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  im- 
punity, 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  were  justly  inflicted  upon  them,  they  imagined 
that  all  things  happened  to  them  by  chance  ;  just  as  unbe- 
lievers 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  :  Avhen  they 
felt  God's  hand  present  with  them,  they  said  he  was  far  off, 
because  he  did  not  succour  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  dan- 
gers. 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 
favour.  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  chas- 
tised 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 


318  COMMENTARIES  ON  EZEKIEL.  LECT.  XXV. 

with  madness,  and  hesitate  not  to  provoke  him  more  holdly. 
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  tlie  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 
imjDiety  :  hence  God  shows,  that  he  could  no  longer  spare 
men  so  abandoned.  And  he  confirms  this  also  in  the  next 
verse  when  he  says — 

10.   And  as  for  me  also,  mine  eye         10.    Etiam  ego,  non   parceti 

shall   not   spare,   neither   will   I   have  oculus  mens,  et  non  miscrebor : 

pity ;  hut  I  will  recompense  their  way  rias   ipsorum   in   capita   eorum 

upon  their  head.  reddam. 

Now  God  pronounces  the  Jews  to  be  so  obstinate  in  their 
malice  as  to  liave  cut  off  from  themselves  all  hope  of  pardon. 
For  when  he  now  says,  that  he  tuoidd  be  hostile  to  them  with- 
out pit^i  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  answer,  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  ven- 
geance, 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  honour  to  God  as  the  only  judge.  Now  when  God  com- 
mands 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  pro- 
nounce concerning  sins,  that  no  mortal  should  estimate  the 

1  «  Them."— Calvin. 


CHAP.  X.  1.  COMMENTARIES  ON  EZEKIEL.  319 

quality  of  actions,  for  then  we  trench  on  God's  peculiar  office. 
It  follows — 

11.  And,  behold,  the  man  clothed  II.    Et   ecce   vir   mdutus   lineis 

with  linen,  which  had  the  inkhorn  vestibiis,  cui  atramentarium  erat  in 

by  his   side,   reported   the  matter,  Inmbis,    reversus     retulit    dicendo, 

saying,   I  have  done  as  thou  hast  Feci     quemadmodmii     prseceperas' 

commanded  me.  mihi. 

This  sentence  confirms  what  I  said  yesterday  about  God's 
paternal  anxiety  towards  the  faithful.  For  the  Prophet 
taught^  before  God  would  jDormit  the  Chaldeans  to  destroy 
the  city,  that  an  angel  was  sent  before  to  succour  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  always  be 
safe  and  secure  when  we  think  heaven  and  earth  mingled 
together.     This  then  is  the  explanation.     Now  follows — 


CHAPTER  X. 

1.  Then  I  looked,  and,  behold,  in  the  1.  Et  aspexi,  et  ecce  super  ex- 
firmament  that  was  above  the  head  of  pansionem  quse  erat  super  caput 
the  cherubims  there  appeared  over  them  cherubim  tanquam  lapis  sap- 
as  it  were  a  sapphire-stone,  as  the  ap-  phiri,sicutaspcctussimilitudinis 
pearance  of  the  likeness  of  a  throne.  solii  quod  videbatur  super  eos. 

Here  the  Prophet  relates  another  vision  which  has  a  great 
likeness  to  the  first  which  he  related  to  us  in  the  first  chap- 
ter, but  it  has  another  object,  as  Ave  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 

^  Or,  "  commanded." — Calvin. 


320  COMMENTARIES  ON  EZEKIEL.  LECT.  XXV. 

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  colour  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  che- 
rubim. But  because  the  vision  occurs  in  the  temple,  God 
begins  familiarly  to  explain  to  his  servant  what  was  pre- 
viously 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  temjile,  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  Propliet  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  calls  those  cherubim 
wliicli  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  de- 
parted 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  piit  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  rejjrove  that  base  ignorance,  because  it  was  not  his  fault 
that  they  did  not  perceive  in  the  law  and  the  temple  what- 
ever 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 


CHAP.  X.  1.  COMMENTARIES  ON  EZEKIEL.  321 

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  embraced  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  ima- 
ginations 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  colour  was  like  sapjjhire,  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  arc  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.  (Gen.  i.  6,  7,  8.)  The  Greeks  translated  it  b}"-  crrepe- 
Q)/jLa,  but  badly :  the  Latins  imitated  them  when  they  used 
the  expressio»  "  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 

VOL.  I.  X 


322  COMMENTARIES  ON  EZEKIEL.  LECT.  XXV. 

raise  all  our  senses  above  the  wliole  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 — 

2.  And  lie  spake  unto  the  man  2.  Et  dixit  ad  virum,  qui  indiitns 
clothed  with  linen,  and  said,  Go  in  erat  vestibus  lineis,  dixit,  Vade^  in- 
between  the  wheels,  even  luider  the  tra  in  medium  rotarum-  sub  cherub, 
cherub,  and  fill  thine  hand  with  coals  ct  imjile  volas  tuas  carbonibus  ignis^ 
of  fire  from  between  the  cherubims,  e  medio  cherubim,  et  sparge  contra 
and  scatter  them  over  the  city.  And  urbem.  Et  ingressus  est  in  oculis 
he  went  in  in  my  sight.  meis.^ 

Now  the  end  of  the  vision  is  related,  which  I  just  touched 
upon,  since  God  determined  utterly  to  destroy  the'city  ;  but 
this  is  described  by  a  visible  and  external  symbol.  God 
therefore  is  said  to  have  commanded  the  man  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  touclies  so  briefly  and  so  obscurely.  It  is  evident  that 
the  person  seated  on  the  throne  is  here  spoken  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 
cliaracter.  And  hence  we  collect  that  the  angels  were  so 
the  ministers  of  God's  favour  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  supjily- 
ing  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 

^  Or  "  enter." — Calvin.  ^  Thr.t  is,  "  lighted  coal." — Calvin. 

^  "  Of  the  wheels." — Calvin.  ■*  "  To  my  eyes." — Calvin. 


CHAP.  X.  2.  COMMENTARIES  ON  EZEKIEL.  323 

by  liis  angels  often  exercises  judgment  against  the  reprobate, 
as  examples  everywhere  occur;  but  that  is  peculiarly  re- 
markable, when  the  angel  slew  so  many  thousands  in  the 
army  of  Sennacherib,  that  he  raised  the  siege  by  w^hich  the 
Assyrians  oppressed  Jerusalem.  (2  Kings  xix.  35 ;  Isa.  xxxvii. 
S6.)  The  same  thing  is  now  delivered  by  the  Prophet.  We 
saw  the  angel  clad  in  the  linen  garments  become  the  protec- 
tor of  the  faithful,  to  preserve  them  from  all  injury.  But 
now  he  is  sent  to  scatter  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  pnt  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  sacri- 
fices were  contaminated.    (Levit.  vi.  12,  13.)    But  that  per- 
petual fire,  wliicli  God  wished  to  burn  upon  the  altar,  regarded 
reconcihation  to  himself ;  for  sins  were  expiated  by  sacrifices, 
and  therefore  the  fire  on  the  altar  was  as  it  w^ere  the  people's 
life.    But  now  God  signifies  that  he  had  a  hidden  fire  within 
the  wheels,  which  were  near  the  cherubim,  or  the  four  ani- 
mals.    But  we  have  said,  and  it  will  be  necessary  to  repeat 
it  again,  that  hy  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 
tuheel  which  was  under  the  cherub,  this  only  means  that  God 


324  COMMENTARIES  ON  EZEKIEL.  LECT.  XXV. 

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  odour  sweet  and  pleasing  to  God, 
and  between  this  fire,  which  should  be  destructive  to  the 
whole  people.  But  he  says,  the  angel  had  entered,  tliat  we 
may  know,  as  I  have  said  before,  as  soon  as  God  has  pro- 
nounced 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 — 

3.  Now  the  cherubims  stood  on  the  right  3.  Et  cherubim  stabant  ad  ex- 
side  of  the  house  when  the  man  went  in;  tra  domus  cum  veniret  vir:^  et 
and  the  cloud  filled  the  inner  court.  nubes  replevit  atrium  interius. 

Here  the  Prophet  relates  where  the  cherubim  w^ere  when 
the  men  entered,  which  looks  only  to  the  certainty  of  the 
prophecy.  For  we  are  not  here  to  seek  any  cunning  specu- 
lations 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  agree- 
ment 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,  be- 
cause 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  suspi- 
*   That  is,  "  while  he  was  entering." — Calvin. 


CHAP.  X.  4.  COMMENTARIES  ON  EZEKIEL.  825 

cion  should  creep  in  that  the  Prophet  was  deluded  with  an 
empty  spectre.  (Exod.  xl.  34,  So ;  Numb.  ix.  1 5.)  This  there- 
fore is  the  reason  why  God  not  only  appeared  on  his  heavenly 
throne,  but  also  filled  the  temj^le  with  a  cloud ;  although,  as 
I  have  said  before,  this  cloud  was  a  symbol  of  God's  aliena- 
tion, (1  Kings  viii.  10,  11  ;  Ps.  xviii.  12,)  and  we  know  that 
the  sanctuary  was  filled  with  a  cloud,  although  God  then 
wished  to  testify  his  paternal  favour :  but  in  this  place  and 
elsewhere,  as  in  Ps.  xviii.,  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 — 

4.  Then  the  glory  of  the  Lord  went        4.  Et  elevata  fuit  gloria  le- 

iip  from  the  cherub,  and  stood  over  the  hovpe  desuper  cherub^  ad  limen 

thresholdofthehouse;  and  the  house  was  domus  ;^  et  mipleta  fuit  domus 

tilled  with  the  cloud,  and  the  court  was  nube :  et  atrium  impletuni  fuit 

full  of  the  brightness  of  the  Lord's  glory,  fulgore  glorise  lehovae. 

In  this  verse  the  Prophet  comfirms  what  ho  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  splendour 
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  j^lace : 
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  re- 
mained? Hence  that  darkness  which  was  formerly  men- 
tioned, and  is  again  repeated.  The  glory  of  Jehovah  then 
was  withdrawn :  from  whence  ?  from  its  own  place  and  sta- 
tion, where  it  dwelt  between  the  cherubim,  and  came  to  the 

^  That  is,  "  which  was  above  the  cherub." — Calvin. 
^  "  Above  the  threshold  of  the  temple." — Calvin. 


326  COMMENTARIES  ON  EZEKIEL.  LECT.  XXV. 

thresliold  of  the  temple :  then  he  says,  all  was  changed.  For 
the  temple  in  which  God's  glory  formerly  shone  forth  became 
full  of  darkness  ;  bnt  the  threshold  of  the  house,  which  was 
as  it  were  profane,  was  full  of  splendour :  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  tlireshold  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 — 

5.  And  the  sound  of  the  cherubims'  5.  Et  vox  alarum   cherubim 

•wings  was  heard  even  to  the  outer  court,  audita  fuit   usque    ad    exterius 

as  the  voice  of  the  Ahnighty  God  when  atrium,  sicuti  vox  Dei  omnipo- 

he  speaketh.  tentis  cum  loquitur. 

In  this  verse  also  the  Prophet  comfirms  the  vision,  because 
God  always  gave  signs  of  his  presence.  But  it  seems  also 
to  have  another  object,  since  the  cherubim  by  the  sound  of 
their  wings  point  out  a  remarkable  change,  both  unusual 
and  incomprehensible.  For  he  says,  there  was  a  noise  which 
shook  the  place,  just  as  if  God  was  speaking.  When  there- 
fore 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  gathered  unto  that  blessed  rest  which  thine  only- 
begotten  Son  has  procured  for  us  by  his  blood. — Amen. 


CHAP.  X.  b",  7.  COMMENTARIES  ON  EZEKIEL.  327 


6.  And  it  came  to  pass,  that  when  he  6.  Et  factum  est  cum  prae- 
had  commanded  the  man  clothed  with  cepisset  viro  qui  indutus  erat 
linen,  saying.  Take  fire  from  between  lineis,  dicendo,  Sume  ignem 
the  wheels,  from  between  the  cherubims  ;  e  medio  rotfe,  e  medio  cheru- 
then  he  went  in,  and  stood  beside  the  bim  ;  profectus  est,  et  stetit  e 
wheels.  regione  rota?. 

7.  And  one  cherub  stretched  forth  his  7.  Etextendit  cherub  manum 
hand  from  between  the  cherubims  unto  suam  e  medio  cherubim  ad 
the  fire  that  was  between  the  cherubims,  ignem  qui  erat  in  medio  cheru- 
and  took  thereof,  and  put  it  into  the  bim:  et  recepit,  etdedit  involas^ 
hands  of /(/»i  ^/t'li  was  clothed  with  linen ;  ejus  qui  indutus  erat  lineis:  et 
who  took  it,  and  went  out.  accepit,  et  egressus  est. 

Here  the  Prophet  teaches  the  end  of  the  vision.  The 
Jews  thought  that  they  shoukl  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 
glorying  by  which  the  Jews  were  intoxicated  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  cheru- 
bim, (Ps.  Ixxx.  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  with 
men.  Now  the  Proj^het  teaches,  that  God's  presence  was  of 
no  use  to  the  Jews,  because  he  was  in  arms  for  their  destruc- 

^  "  Into  his  hands." — Calvin. 


328  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVI. 

tion  ;  and  the  cherubim,  who  were  formerly  ministers  of  his 
grace,  were  now  at  hand  to  execute  his  vengeance,  since  they 
extend  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  Projihet  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 — 

8.  And  there  appeared  in  the  8.  Et  visa  est  ipsis  cherubim 
cherubiras  the  form  of  a  man's  hand  simiUtudo  manus  hominis  sub  aUs 
mider  their  wings.  ipsonmi. 

I  will  now  pass  rapidly  over  what  I  explained  more  co- 
piously 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  vigour 
of  angels  for  action  :  but  in  the  meantime  it  marked  the 
agreement  of  their  agitation  with  the  obedience  which  they 
ofier  to  God.  For  doubtless  wings  in  angels  represent  direc- 
tion, by  which  God  testifies  that  the  angels  have  no  i3roj)er 
or  independent  motion,  but  are  governed  by  his  secret  in- 
stinct :  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, 
(Col.  i.  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.  (Exod.  xxv.  20,  and  xxxvii.  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  efiect,  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  ani- 


CHAP.  X.  9.  COMMENTARIES  ON  EZEKIEL.  829 

mated  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  liands.  But  he  says  that  those  hands  lay  hid  under' 
their  ivings,  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  con- 
sideration, but  every  operation  of  theirs  depends  on  that 
secret  government  of  God  of  which  I  have  spoken.  It  fol- 
lows— 

9.  And  when  I  looked,  behold  the         9.  Et  aspexi,  et  ecce  quatuor  rotse 

four  wheels  by  the  cherubims,  one  e  regione    cherubim,    rota    una   e 

wheel  by  one  cherub,  and  another  regione  cherub  unius,  altera  rota  e 

wheel  by  another  cherub  :  and  the  regione  alterius  cherub  :  et  aspectus 

appearance  of  the  wheels  was  as  the  rotarum  tanquam  siinilitudo  lapidis 

coloiu-  of  a  beryl-stone.  Tharsis. 

Here  the  Prophet,  as  in  the  first  chapter,  says  that  wheels 
were  added  to  each  living  creature.  I  have  previously  ex- 
plained 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  suit- 
able figure  can  be  chosen  ;  for  nothing  is  stationary  in  the 
world,  but  revolutions,  as  we  commonly  call  them,  are  con- 
tinually happening.  Since,  therefore,  they  are  so  change- 
able, 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  acci- 
dents, 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  down- 
wards, 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. 


330  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVI. 

Hence  tlie  Propliet  saw  luheels  near  the  cherubim  ;  that  is, 
he  saw  those  changes  bj  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  dej^end  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  vigour.  In  this  explanation  nothing  is  forced, 
because  it  is  not  doubtful  that  the  living  creatures,  as  we 
shall  soon  see,  signify  angels.  Let  us  go  on  then  to  the  con- 
text— 

10.  And  as /or  their  appearances,  10.  Et  aspectus  eorum  similitudo 
they  four  had  one  likeness,  as  if  a  una,^  ipsis  quatuor,  quemadmodum 
wheel  had  been  in  the  midst  ofa  wheel,     si  rota  esset  in  medio  rotse. 

We  have  also  explained  this  part.  He  says  that  all  had 
the  same  aspect,  not  because  God  always  governs  events  in 
an  equable  manner,  for  experience  oj)poscs  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  thei^e  is  one  appearance  to  the  four  wheels,  hecau&e  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  ap- 
pear so  dissipated.  There  is  again  a  kind  of  concession, 
when  he  says,  that  wheel  was  in  the  midst  of  ivheel.  For  we 
see  things  so  mutually  involved,  that  no  distinction  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  ivill  he  in  the  midst  of  wheel ;  that  is,  there  will  be 
wonderful  perplexity,  and  this  will  hold  us  so  bound  to- 
gether, 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- 
wards, when  the  Prophet  adds  that  the  wheels  were  fidl  of 
eyes.     It  follows  then — 

'  Tliat  is,  "  the  appearance  of  each  was  the  same." — Calvin. 


CHAP.  X.  11,  12.         COMMENTARIES  ON  EZEKIEL.  331 

11.  When  they  Trent,  they  went  11.  Cum  profisiscerentur,  ad  qna- 
upon  their  four  sitles;  they  turned  tuor  latera  pcrgebant,  non  reverte- 
not  as  they  went,  but  to  the  place  bantur  in  eundo'  quia  ad  kicum  ad 
whither  the  head  looked  they  follow-  quern  respiciebat  caput  post  illud  am- 
ed  it ;  they  turned  not  as  they  went,  bidabant,  non  revertebantur  eundo. 

12.  And  their  whole  body,  and  12.  ¥A  tota  caro  ipsoruni,  et  dorsa 
their  backs,  and  their  hands,  and  ipsoruni,  et  nianus  ijjsorum,  et  alse 
their  wings,  and  the  wheels,  were  full  ipsonun,  denique  rotaj  ipsaj  plente 
of  eyes  round  about,  even  the  wheels  erant  oculis  in  circuitu  ipsis  quatuor 
that  they  four  had.  rotis. 

Now,  as  I  liave  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  rashlj :  and  that  the  events 
wliich  we  think  tumultuous  and  confused  have  a  certain 
direction,  and  tliat  too  the  best.  For  this  reason  he  says, 
first  that  the  tvheels  had  set  out,  they  did  not  return,  since 
each  folloived  its  own  head.  Interpreters  do  not  agree  on 
these  Avords.  For  as  to  the  turning  of  the  head,  some  trans- 
late 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.  There- 
fore each  wheel  has  its  own  head,  that  is,  has  a  living  crea- 
ture 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  Avere  governed  by  the 
cherubim  themselves,  which  will  explain  this  portion  more 
clearly. 

He  adds,  that  the  wheels  were  full  of  eyes.  Hence  we  ga- 
ther, 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  he  fidl  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  savours  of  asperity.     Yet  the  sense  is 

1  "  Goin";  forward." — L'alcin. 


332  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVI. 

not  doubtful,  since  the  ivhole  body  of  the  wheels  in  their  bach 
and  their  hands  was  all  full  of  eyes :  lie  next  adds,  the 
wheels  themselves,  not  to  mark  anything  different,  but  after- 
wards 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  per- 
ceives best  what  is  necessary  to  be  done,  and  that  the  events 
of  things  are  full  of  eyes.  But  whence  does  this  arise  ?  This 
clearness  dejjends  on  the  angelic  inspiration,  for  the  wheels 
are  not  turned  in  different  directions  of  their  own  accord, 
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- 
coloured  :  but  because  we  know  that  this  name  beryl  occurs 
among  the  precious  stones,  I  therefore  retain  the  simple 
sense.     Now  it  follows — 

13.  As  for  the  wheels,  it  was  cried  unto  13.  Ad  rotas  ipsas  clamavit, 
them  in  my  hearing,  O  wheel !  rota  in  auribus  meis. 

By  this  verse  the  Prophet  better  confirms  Avliat  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  multiform  changes  of  things  that  there  is  an  equable 
tenor  with  reference  to  God.  He  says  therefore  that  God 
cried,  or  the  angel,  0  wheel.  We  know  that  wheels  are  pro- 
perly without  sense :  but  here  the  Prophet  signifies  that 
God's  voice  is  heard  by  all  creatures,  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, 


CHAP.  X.  14  COMMENTARIES  ON  EZEKIEL.  883 

says,  that  he  heard  the  voice  of  God  when  he  cried  0  wheel} 
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,  0  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  vigour  to  all. 

14.  Andevery  one  had  four  faces:  the         14.    Et    quatuor  fades  imi, 

first  face  ivas  the  face  of  a  cherub,  and  singidis  animalibus,  facics  unius 

the  second  face  ivas  the  face  of  a  man,  facies  cherub,  et  facies  secundi 

and  the  third  the  face  of  a  lion,  and  the  facies  hominis,    et  tertii  facies 

foiurth  the  face  of  an  eagle.  leoiiis,  et  quarti  facies  aquilaj. 

Now  Ezckiel  descends  to  the  animals  themselves,  which 
he  now  pronounces  to  be  cheiiibim,  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  visions  to  the  forms 
of  the  law,  that  he  might  hold  the  people  in  the  simj^licity 
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 
recognition  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 

^  Compare  Milton  here : — 

"  Wheel  within  wheel  indrawn, 
Itself  instinct  with  spirit." — Par.  Lost,  vi.  751. 


834  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVI. 

four  quarters  of  the  world.  And  there  is  no  doubt  that  by 
the  four  living  creatures  God  reminded  tliem  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  cheru- 
bim were  like  winged  boys :  but  the  ProjDhet  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  other- 
wise understand  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  insepar- 
able connection  which  exists  in  the  motion  of  angels  and  all 
creatures.  We  have  said,  that  angels  are  not  called  the 
powers^  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 

'  ^^  Virtutes." — Lat.  "  Feriits  de  Dieu."' — Fr.  An  important  word,  but 
not  very  easily  translatable  by  a  single  English  word. — Tr. 


CHAP.  X.  14.  COMMENTARIES  ON  EZEKIEL,  S35 

are  to  understand^  therefore,  that  while  men  move  about 
and  discharge  their  duties,  they  aj^ply  themselves  in  difter- 
ent  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  vigour  depends  on  a  secret  inspiration. 

A  ditficult  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.  (verse  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.  Paul 
says  their  fathers  in  the  desert  ate  the  same  spiritual  food, 
and  drank  the  same  spiritual  drink.  (1  Cor.  x.  3,  4.)  But 
we  know  how  different  was  the  symbol  manna,  and  the  Avater 
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  ivas  the  same  living  creature. 
Meanwhile,  there  is  nothing  out  of  place  in  our  saying  that 
the  vision  is  slightly  changed.  For  when  God  opened  him- 
self 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  abomina' 
tions  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  un- 
derstand 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. 


336  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVI. 

We  now  understand  why  God  turned  aside  from  tlie  course 
prescribed  in  his  law,  when  he  offered  this  vision  to  his  Pro- 
phet ;  because,  in  truth,  the  people  had  so  degenerated  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  emj^loyed,  that  God  may  signify  that  his  energy  is  dif- 
fused 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  providence,  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  recognise  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  ear- 
liest childhood.     Now  it  follows — 

15.  And  the  cherubims  were  lifted  15,  Et  ascenderimt  cherubim: 
up.  This  is  the  Uving  creature  that  ipsum  est  animal  quod  videram  in 
I  saw  by  the  river  of  Chebar.  flimo  Chebar. 

We  shall  afterwards  explain  in  the  proper  place  why  he 
says  the  cherubim  ascended.  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  creature,  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  aAvay  their  taste  for  it,  and 
render  the  prophetic  teacliing  quite  insipid.  But  since  the 
vision  is  repeated,  God  confirms  and  sanctions  what  other- 
wise had  not  been  sufficiently  stamped  uj^on  the  hearts  of 
the  people ;  for  experience  also  teaches  us  this,  that  we  in- 


CHAP.  X.  16.  COMMENTARIES  ON  EZEKIEL.  337 

crease  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  Scrip- 
tures, 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  tliree  Propliets,  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  Pro- 
phet, 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  diflerence,  yet 
there  is  no  discordance  in  the  Prophet's  saying  that  the 
living:  creature  was  one  and  the  same. 


16.  And  when  the  chenibims         16.  Et  cnm  proficiscebantur  cheni- 

went,  the  wheels  went  by  them :  bim    proficiscebantur  rotai   e   regione 

and  when  the  chenibims  Ufted  up  ipsorum  :  i  et  cimi  attollerent  cherubim 

their  wings  to  mount  up  from  the  alas    suas   in   sublime    e   terra,    non 

earth,  the  same  wheels  also  tm-ned  revertebantiu-  rota;,  etiam  ipsse  e  re- 

not  from  beside  them.  gione  ipsorum. 


The  Prophet  here  confirms  what  lie  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. 

*  Or,  "  near  them." — Calvin. 
VOL.  I,  Y 


338  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVII. 


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  suhmit  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. 


We  began  yesterday  to  explain  the  sentence  of  the  Pro- 
phet when  he  says,  that  the  wheels  were  raised  together  with 
the  living  creatures.  But  Ave  have  shortly  taught  that  what- 
ever 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  luheels  were 
not  reversed,  by  which  phrase  he  expresses  their  continual 
tenor.  For  it  cannot  happen  that  any  agreement  should 
appear  for  a  time  without  a  sudden  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  pre- 
scribed course  and  from  a  definite  and  settled  space ;  mean- 
while they  were  reversed,  because  they  ran  like  lightning 
and  hastened  quickly  from  one  action  to  another.  Mean- 
while the  Prophet  wished  to  teach,  that  in  God's  works 
nothing  is  abru2)t,  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  oj)erating  variously,  and  after 


CHAP.  X.  17.  COMMENTARIES  ON  EZEKIEL.  839 

arriving-  at  one  goal  from  beginning  a  new  course.     Now  it 
follows — 

17.  When  they  stood,  i/tese  stood;  and  17.  Et  cum  starent  animalia 

when  they  Avere  lifted  up,  these  lifted  stabant  etiam  :  et  cum  elevaren- 

up   themselves  also  :  for  the  spii-it  of  tur  elevebant  se  :     quia  spiritus 

the  living  creature  was  in  them.  animalis  in  ipsis. 

As  he  just  said  tliat  the  wheels  Avere  obedient  to  tlie 
movement  of  the  living  creatures,  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  prompt- 
ness in  executing  God's  commands  is  celebrated.  (Ps.  ciii. 
20,  21.)  Then  since  angels  arc  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 
sparrow  falls  to  the  ground  without  his  decree.  (Matt.  x.  29.) 
And  there  is  that  known  and  celebrated  sentence  of  Christ, 
My  Father  and  I  work  hitherto.  (John  v.  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  continu- 
ally by  means  of  angels,  yet  he  seems  sometimes  to  rest  be- 
tween. 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  some- 
times 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  thein. 

He  adds,  the  spirit  of  the  living  creature  was  in  the  wheels. 


340  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVII. 

I  explained  this  point  in  the  first  chapter,  but  here  it  may 
be  shortly  explained,  that  the  spirit  is  here  taken  for  secret 
vigour  or  instinct.  The  wheels  are  not  properly  animated, 
because  we  said  that  the  events  of  things  are  represented  to 
us  by  this  word,  and  whatever  seems  to  ha]3pen  in  the  world  ; 
but  their  incomprehensible  vigour  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  diifuses  his 
energy  in  a  secret  manner,  so  that  no  creature  is  content 
with  his  own  peculiar  vigour,  but  is  animated  by  angels 
themselves.     Now  it  follows — 

18.  Then  the  glory  of  the  TiOrd  IS.  Et  egressa  est  gloria  lehovfe 
departed  from  oti'  the  tlu-eshold  of  e  limine  domus,  et  stetit  super  che- 
the  house,  and  stood  over  the  cheru-     rubim : 

bims. 

19.  And  the  cherubims  lifted  up  19.  Et  sustulerunt  cherubim  alas 
their  wings,  and  mounted  up  from  suas,  et  ascenderunt  e  terra  in 
the  earth  in  my  sight :  when  they  oculis  ineis :  cum  egrederentur  rotse 
went  out,  the  wheels  also  were  be-  etiam  coram  ipsis :  et  stetit  super 
side  them;  and  6" ucrj/ one  stood  at  the  limeu  portfe  lehovse  orientalis  :  et 
door  of  the  east  gate  of  the  Lord's  gloria  Dei  Israel  super  ipsa  sursum, 
house ;  and  the  glory  of  the  God  of 

Israel  was  over  them  above. 

Here  the  Prophet  teaches  us  what  is  the  principal  point 
in  the  vision,  namel}^,  that  God  had  deserted  the  temple : 
for  we  know  with  what  confidence  the  Jews  boasted  that 
they  should  be  safe  continually  under  the  j^rotection  of  God. 
In  consequence  of  the  promise,  that  God's  temple  should 
be  the  place  of  his  rest  wherein  he  would  dwell,  (Ps.  cxxxii. 
14,)  they  did  not  think  it  possible  that  God  wovdd  ever 
leave  them :  so  they  sinned  without  restraint ;  and  while 
they  drove  him  far  away  from  tliem  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 
footstool :  what  house  therefore  will  ye  build  for  me  ?  (ch. 
Ixvi.  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. 


CHAP.  X.  18,  19.        COMMENTARIES  ON  EZEKIEL.  341 

But  the  Jews  had  polhited  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  temjjle  of  Jehovah,  tlie  temple  of  Jehovah,  (ch. 
vii.  4.)  That  repetition  is  used  because  they  were  so  elated 
by  their  obstinacy.  The  Jews  resisted  the  Proj)hets,  and  as 
often  as  any  threat  was  uttered  against  them,  they  imme- 
diately fled  to  that  asylum,  the  temple  of  the  Lord. 

For  this  reason  therefore  the  Prophet  now  relates,  that  the 
glory  of  God  had  deserted  the  sanctuary :  for  otherwise  what 
we  have  seen  would  have  been  out  of  place :  ho  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,  (1  Sam.  vi.  2,)  how  could  it  happen  that  the  fire 
should  destroy  the  ark,  together  with  all  parts  of  the  temple  ? 
But  God  himself  meets  them  and  shows  them  that  the  tem- 
ple was  deprived  of  its  glory  when  it  was  destroyed  by  the 
enemy.  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  in- 
sulted it,  (Ps.  Ixxiv.  and  Ixxix :)  this  was  very  disgraceful, 
and  disturbed  their  weak  minds.  Hence  it  was  necessary  to 
persuade  the  faithfid  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  corruj^ted  by  so 
manv  defilements.  Now  therefore  we  understand  the  design 
of  the  Prophet,  when  he  says  that  the  glory  of  Jehovah  had 
dejmrted  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  fol- 
lows, 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.     There- 


842  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVII. 

fore  lie  says  that  the  cherubim  raised  their  wings^  and  ascended 
from  the  earth  hefore  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/'  (Ps.  cxxxii.  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 
wliich  I  have  mentioned  agrees  with  that  departure  which 
the  Prophet  here  relates  ?  the  answer  is  easy,  if  we  only  un- 
derstand 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  begin- 
nings. 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  per- 
petuity. But  he  so  departed,  that  tlie  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  j)romise  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.  (Dan.  vi.  1 0.)  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.  (ch.  ii.  9.)  And 
we  know  with  what  copiousness  and  magnificence  Isaiah  dis- 
courses concerning  the  sjslendour  of  the  second  temple  and 
its  inestimable  glory,  (ch.  Ix.  7.)  We  shall  see  also  a  simi- 
lar doctrine  at  the  end  of  this  book.  Since  therefore  the 
temple  stood  before  God,  because  it  was  founded  on  his  pro- 
mise, this  temporary  desertion  could-  not  abolish  what  I  have 
said  concerning  God's  perpetual  station. 


CHAP.  X.  20.  COMMENTARIES  ON  EZEKIEL.  34-3 

The  same  thing  also  must  be  said  concerning-  the  king- 
dom :  that  kingdom  ought  to  stand  while  the  sun  and  moon 
shone  in  heaven,  (Ps.  Ixxxix.  37,  38,)  this  is  true  :  and  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  upfront 
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 — 

20.  This  i.s  the  living  creature  that         20.   Ipsum  est  animal  quod  vide- 

I  saw  under  the  God  of  Israel  by  the  ram  siibtus   Deum  Israel  in  Hu\'io 

river  of  Chebar ;  and  I  knew  that  Chebar :  et  cognovi  quod  cherubim 

they  were  the  cherubims.  essent. 

He  repeats  what  we  have  seen  before,  namely,  that  one 
vision  was  offered  twice,  because  God  wished  to  mark  dis- 
tinctly 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  favour  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 


844  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVII. 

only  God  was  alluded  to,  and  yet  that  tliis  descri2)tion  could 
not  ajiply  to  tlie  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 
Scriptures  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 
triflers  of  our  day  babble  who  desire  to  disturb  the  Churches 
by  making  Christ  a  sort  of  deity  transfused  from  the  sub- 
stance of  the  Father.  They  confess,  indeed,  that  he  is  God, 
but  this  confession  is  a  mere  pretence,^  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  Israel  apj^eared  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  kneiv  them  to  be  cheruhiin.  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  exj^jlaincd  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  forai  of 
cherubim,  even  those  which  surrounded  the  ark  of  the  cove- 
nant.    Let  us  proceed — 

1  The  Latin  is,  "  mertis  est  fucus :"  the  French,  "  mais  ce  n'est  que 
toute  tromperie:"  Anglice,  "all  trash." — Tr. 


CHAP.  X.  22.  COMMENTARIES  ON  EZEKIEL.  345 

21.  Every  one  had  four  faces  apiece,  21.  Quatuor  quatuor:^  facies 
and  every  one  four  wings  ;  and  the  like-  uni,  et  quatuor  alee  nni :  et 
ness  of  the  hands  of  a  man  ivas  under  siniilitudo  manuum  hominis 
their  Avings.  sub  aUs  ipsorum. 

The  Prophet  appears  to  dwell  on  points  hy  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  j^eople  :  they  were  also  slow  in  receiving  the  Pro- 
phet's doctrine  :  and  they  added  this  vice  worse  than  all 
the  rest,  namely,  a  constant  and  open  endeavour  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  spectre  and  delusion  of  the  Pro])het, 
because  he  thought  he  saw  what  had  no  existence.  For 
this  reason  he  inculcates  more  frequently  what  was  suffi- 
ciently clear  by  itself  had  the  Jews  been  docile  and  obedient. 
It  follows — 

22.  And  the  likeness  of  their  faces  22.  Et  siniilitudo  facierum  ipsis, 
was  the  same  faces  which  I  saw  by  facies  quam  videram  super  fluvium 
the  river  of  Chebar,  their  appear-  Chebaf,  aspectus  eorum  et  ipsa- 
ances  and  themselves  :  they  went  quisque^  ad*  faciem  suam  proficis- 
every  one  straight  forward.  cebatur. 

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  recognises  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  other- 
wise boasted  that  he  had  oifered  them  only  his  own  fictions 
without  any  truth  in  them.  Hence  he  restrains  this  petu- 
lance, and  shows  that  God  had  certainly  aj)peared  to  him,  and 
that  too  a  second  time.  Since  he  now  says  that  each  living 
creature  ivent  forward  in  the  direction  of  its  face,  it  is  not 

^  This  is,  "  four  apiece." — Calvin. 

*  "  The  living  creatures  or  cherubs  themselves." — Calvin. 

'  "  Cherub." — Calvin.  *  «  Towards." — Calvin. 


346  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVII. 

doubtful  that  tliis  refers  to  their  actions.  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 
tlierefore  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.^     It  now  follows — 


CHAPTER  XL 

1.  Moreover,  the  Spirit  lifted  me  1.  Et  sustulit  me  Spiritus  et  in- 
iip,  and  brought  me  unto  the  east  troduxit  nie  ad  portam  domus  leho- 
gate  of  the  Lord's  house,  whicli  look-     vre  orientalem  :  ^   et  ecce  in  limine 

1  The  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  vmiverse  ;  and  they  will  not  per- 
haps be  easily  adopted  by  those  who  have  been  inspired  with  the  philosophy 
of  Bacon  and  Newton.  The  reader  of  Calvin  may  with  satisfaction  con- 
sult C.  B.Michaelis'  Sylhge  Comment.  TheoL,  edited  by  D.  T.  Pott,  vol.  v. 
p.  134,  and  following ;  Lightfoot's  Description  of  tlie  Temple,  vol.  i.  p. 
604 ;  and  Jahn's  Bihl.  Archceolog.,  p,  ii.  vol.  ii.  sec.  187,  p.  306,  and 
following. 

The  learned  Commentary  on  Ezekiel  &ndi  Explanations  of  Jus  Visions, 
by  Ilieron.  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  (l^colampadius  in  his  Comment,  in  omn.  libr.  Proj)het.,  edit.  looS;  he 
occupies  eighteen  folio  pages  with  an  elaborate  comment  under  the  title — 
"  Expositio  mysterii  quod  hac  visiotie  adunibratur,"  in  which  he  sees 
Christus  dominus  glorice,  and  gratia  est  firmamentum  justitia'  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."  Rosenmiiller,  in  his  valuable  Scholia,  makes  constant  use  of 
the  Arabic  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  Ronum  Codex,  the  Complutcnsian,  and 
the  Alexandrine.  With  such  adnmiicuht  the  reader  of  these  Lectures  on 
Ezekiel  will  have  sufficient  data  for  forming  a  correct  judgment  on  the 
merits  of  Calvin's  interpretation. 

2  "  Which  looks  toM-ards  the  east." — Calvin. 


CHAP.  XI.  1,  2.  COMMENTARIES  ON  EZEKIEL.  347 

eth  castAvaru:  and  behold  at  the  door  portfe  viginti-quinque  viri :  et  as])cxi 

of  the  gate  five  and  twenty  men;  in  medio  ipsorumi  laazaniah  tilium 

among  whom  I  saw  Jaazaniah  the  Azur,  et  I'elthiah    filinm  Benaiah, 

son  oi'Aznr,  and  Pelatiah  the  son  of  principes  popiili. 
Benaiali,  jirinees  of  the  people. 

2.  'J'hen  said  he  unto  me,  Son  of  2.  Et  dixit  ad  me,  Fill  hominis, 

man,  these  are  the  men  that  devise  isti  homines  cogitant  vanitatem,  et 

mischief,  and  give  wicked  coiuiscl  in  consultant   consilium  pcrvcrsum  in 

this  city  :  urbe  hac. 

Here  the  Prophet  admonishes  the  people  that  perverse 
leaders  wovdd  be  the  cause  of  their  destruction.  For  if  the 
blind  lead  the  blind  both  will  fall  into  the  ditch.  (Matt,  x v.  1 4 ; 
Luke  vi.  39.)  Since,  therefore,  the  elders  of  the  city  were  such 
wicked  apostates,  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  wdio  ought  to  be  the  eyes  of 
the  whole  people  were  involved  in  darkness.  But  he  names 
the  Jive  and  twenty  senioi^s.  Whence  it  is  probable,  that  this 
number  was  chosen  in  the  midst  of  confusion,  or  that  a  defi- 
nite number  is  put  for  an  indefinite  ;  and  I  rather  embrace 
this  second  view.  Whatever  it  is,  it  implies  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  inten- 
tion. 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  pretence  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 
attacks  the  most  noble  princes.      He  was,   indeed,   out  of 

^  That  is,  "  between  themselves." — Calvin. 


8-i8  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVII. 

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  Projihct  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  Ave  wish  to  discharge  our  duty 
rightly,  especially  when  it  consists  of  the  office  of  teaching, 
we  should  avoid  all  respect  of  persons,  for  those  Avho  boast 
that  they  excel  others  are  yet  subject  to  the  censures  of 
God.     For  this  reason  it  follows — 

3.  Which  say,  It  is  not  near ;  let  us  3.  Qui  dicunt,  non  in  propinquo: 
build  houses  :  this  city  is  the  caldron,  sedificare  domosi  ipsa  est  olla,'-  nos 
and  we  be  the  flesh.  autena  sumus  caro. 

Here  the  Projihet  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  endeavour  to  fix  their  eyes  on 
God,  and  when  they  scatter  their  own  clouds  before  them- 
selves, they  think  that  he  is  blinded.  For  this  reason  Isaiah 
says,  that  God  also  is  wise,  (ch.  xxxi.  2,)  and  derides  their 
cunning,  since  they  think  that  they  blind  God's  eyes  whilst 
they  conceal  their  sins  with  various  coverings.  Since,  there- 
fore, the  obstinacy  of  these  men  was  so  great,  the  Prophet 
here  strips  off  their  mask  ;  for  they  could  be  turned  aside 
by  j)erverse  counsels  to  deny  that  they  deserved  anything  of 

1  That  is,  «  Let  us  build."— Ca^ym. 

2  Or,  "caldron." — Calvin. 


CHAP.  XI.  3.  COMMENTARIES  ON  EZEKIEL.  349 

the  kind.  But  tlic  Prophet  here  cuts  away  their  pretences, 
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  buikl  houses  at  Jerusalem  as 
in  a  time  of  ease  and  peace.  As  we  saw  in  Jeremiah,  the 
time  of  the  last  destruction  was  approaching  ;  everything 
remaining  in  the  cit}'  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,  (cli.  xxix.  5.) 
Since  then  the  predicted  time  was  now  drawing  on,  it  be- 
came 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  wlio  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  de- 
testable when  they  say,  that  Jerusaleiyi  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,  (Jcr.  i.  lo;)  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  Jere- 
miah :  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  Jerusa- 
lem is  the  caldron  :  So  they  seem  to  rate  the  Prophet  Jere- 
miah, as  if  he  were  inconsistent, — "  What  ?  do  you  threaten 
us  with  captivity  ?  and  meanwhile  you  say  that  this  city  will 


350  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVII. 

oe  the  pot  and  tlie  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  Jetnisalem  is  a  caldron,  mid  the  j^eople 
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  lightl-j,  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  petu- 
lantly to  blame  even  God  himself,  and  to  make  a  laughing- 
stock 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. 

Grant,  Almighty  God,  that  as  we  know  from  thine  ancient  jjeople 
how  great  our  hardness  is,  unless  we  are  inclined  by  thy  Holy 
Spirit,  nay,  totally  renewed  into  obedience  to  thy  doctrine  :  that 
as  often  as  we  hear  thy  threatnings,  we  may  be  seriously  fright- 
ened, 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  Ijlood  of  thine  only-begotten  Son. — 
Amen. 


CHAP.  XI.  4.  COMMENTARIES  ON  EZEKIEL.  351 


4.  Therefore  prophesy  against  them,  4.  I'ropterea  prophetiza  contra 
prophesy,  O  son  of  man.  eos,  prophetiza,  fili  hominis. 

Yesterday  we  saw  tliat  tlic  Jews  sciirrilouslj  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,  w^e  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  j^i'ophecy  is  vain  ;  thus 
then  they  deceived  themselves.  But  God  commands  another 
Prophet  of  his  to  rise  uj)  against  them.  And  the  repetition 
is  emphatic,  lyrophesy,  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,  (Is.  Ixiv.  3,)  if  angels  them- 
selves tremble,  (Job  iv.  18,)  how  comes  it  that  the  vessel  of 
clay  dares  to  conflict  with  its  maker  ?  (Is.  xlv.  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-moiTow 
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  ffo  on — 


352  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVIII. 

5.  And  the  Spirit  of  the  Lord  fell  upon  5.  Et  cecidit  super  meSpiritus 

me,  and   said   unto  me,   Speak ;    Thus  leliovfe,  et  dixit  mihi,  Die,  sic 

saith  the  Lord,  Thus  have  ye  said,  O  dicit  lehovah,  sic  dixisti  domus 

houseof  Israel:  for  I  know  the  things  that  Israel:    et  ascensiones   spiritus 

come  into  your  mind,  every  one  o/'them.  vestri  ego  novi  ipsam.i 

Here  tlie  Propliet  turns  the  impious  scurrility  of  the 
people  into  another  sense,  for  they  had  corrupted  what  Je- 
remiah had  said.  They  knew  what  he  meant  by  the  pot  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  com- 
ments, hut  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  Ezckiel  says,  the  Spirit  was  still  given  to 
him,  because  this  gift  was  necessary  for  every  act.  After- 
ward she  expresses  more  clearly  what  he  had  said,  namely, 
that  the  Spirit  had  spoken;  for  it  signifies  that  what  he 
shortly  subjoins  had  been  dictated  to  him. 

1  There  is  a  change  of  number. — Calvin. 


CHAP.  XI.  6.  COMMENTAKIES  ON  EZEKIEL.  S5o 

Here,  therefore,  he  admonishes  the  Jews  that  they  should 
not  foolishly  promise  themselves  impunity,  when  they  de- 
spised his  prophecies,  since  he  does  not  speak  from  himself, 
but  only  relates  what  the  Spirit  suggested  and  dictated. 
Thus  have  ye  spol'en,  0  house  of  Is7-ael,  said  Jie,  cmd  I  have 
known  the  I'isings  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  j^retexts  b}^  which  they  ex- 
cuse themselves.  Hence  there  would  be  no  end,  unless  the 
Lord  should  meet  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  mo- 
ment. This  then  is  the  Prophet's  meaning  when  he  says, 
that  whatever  rose  ujj  in  their  heart  was  known  to  God.  But 
by  these  words  he  implies,  that  they  sought  in  vain  a  theatre 
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,  Ave  see  what 
the  Prophet  means  by  saying  that  Ood  knoivs  what  sprang 
up  in  the  heart  of  the  Jews,  because,  forsooth,  they  had  never 
desisted  from  contending  and  quarrelling  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  imagi- 
nations, 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  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 — 

G.  Ye  have  multiplied  yoiir  slain  in  this         6.   Multiplieasti    interfectos 

city,  and  ye  have  filled  the  streets  thei-eof  vestros  in  nrbe  hac,  et  iniplevis- 

with  the  slain.  tis  compita  ejus  interfectis. 

VOL.  I.  Z 


354  COMMENTARIES  ON  EZEKIEL,  LECT.  XXVIII. 

7.   Therefore  thus  saith  the  Lord  God,  7.  Proptereasic  dicitDomin- 

Your  slam,  whom  ye  have  laid  in  the  midst  ator  lehovah,  Interfecti  vestri 

of  it,  they  are  the  flesh,  and  this  citij  is  quos  posuistis  in  medio   ejus, 

the  caldron:  but  I  will  bring  you  forth  ipsi  erunt  caro,  et  ipsa  olla'  et 

out  of  the  midst  of  it.  vos  ejiciam  e  medio  ejus. 

Now  Ezekiel  attacks,  as  it  were,  in  close  combat,  the  buf- 
foons who  trifled  with  God  by  their  jests,  and  brings  forward 
that  sense  which  I  have  just  before  touched  on,  and  of  which 
the  proj)hecy  of  Jeremiah  was  full,  in  a  different  manner  to 
that  which  they  imagined.  Ye,  says  he,  have  slain  many  ; 
the  city  was  full  of  njany  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  ofl" jests  in  answer  to  them;  mean- 
while 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 
proj^hecy  of  Jeremiah,  and  yet  he  does  not  interpret  it,  be- 
cause 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.  (Jer.  i.  13.) 
But  since  they  had  perverted  that  doctrine,  the  Prophet 
does  not  regard  the  meaning  of  Jeremiah,  but  shows  that 
they  uever  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.  Wliat  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  eartli,  tliere 
will  he  consume  you.     Now,  therefore,  we  see  how  great  a 

^  Or,  "  caldron." — Calvin. 


CHAP.  XI.  8-11.        COMMENTARIES  ON  EZEKIEL.  355 

destruction  the  Jews  had  brouglit  upon  themselves,  when 
they  took  the  liberty  of  joking  and  jesting  at  the  Prophets. 
Hence  he  says,  they  had  filled  the  city  luith  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  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  Jere- 
miah had  predicted  that  they  should  be  cooked  with  the 
fire  of  the  Chaldeans,  yet  they  had  advanced  so  far  in  wick- 
edness, 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 — 

8.  Ye  have  feared  the  sword;  and  8.  Gladium  timuistis,  et  gladiiim 
I  will  brinpj  a  sword  upon  you,  saith  adducani  super  vos,  dicit  Dominator 
the  Lord  God.  lehovah. 

9.  And  I  will  bring  you  out  of  the  9.  Et  ejiciam  vos  e  medio  ejus,  et 
midst  thereof,  and  deliver  you  into  tradam  vos  in  manum  extraneorum, 
the  hands  of  strangers,  and  will  exe-  et  exercebo  in  vos  judicia. 

cute  judgments  among  you. 

10.  Ye  shall  fall  by  the  sword ;  I  10.  Et  gladio  cadetis:  ad  ternii- 
will  judge  you  in  the  border  of  Is-  num  Israel  judicabo  vos,  et  scietis 
rael ;  and  ye  shall  know  that  I  am  quod  ego  sim  lehovah. 

the  Lord. 

11.  This  cih/  shall  not  be  your  11.  Ipsa  non  erit  vobis  in  ollam : 
caldron,  neither  shall  ye  be  the  tiesh  et  vos  non  eritis '  in  medio  ejus  in 
in  the  midst  thereof;  but  I  will  judge  carnem  :  in  termino  Israel  judicabo 
you  in  the  border  of  Israel.  vos. 

We  ought  to  join  these  verses  together,  because  the  Pro- 
phet treats  the  same  thing  in  many  words.  First  he  de- 
nounces that  they  shoidd  jjei^ish  by  the  sword  since  they  feared 

^  The  negative  must  be  understood. — Calvin. 


356  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVIII. 

the  sword.  By  these  words  lie  admonislies  them,  that  even 
if  God  shoukl  draw  them  out  of  the  city,  yet  Jeremiah's 
prophecy  wouki  prove  true,  since  the  Chaldeans  would  con- 
sume them  as  if  the  pot  was  Lolling-  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,  he- 
cause  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  Projjhet's  sense,  and 
thought  themselves  clever  and  shrewd  when  they  corruj^ted 
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:  /,  says  he,  will  bring  the  siuord 
ujjon  you,  which  ye  feared:  he  says,  /  will  draiu  you  out 
from  the  midst  of  it.  He  declares  the  manner :  namely,  that 
he  will  bring  them  into  an  open  j^lain,  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  wrath  to  one  kind  of  punishment,  when 
he  thus  spoke  by  Jeremiah.  For  we  know  that  the  Pro- 
phets set  before  us  God's  judgments  in  various  ways,  and 
thus  use  various  figures.  Since  therefore  the  Prophets  do 
not  alwaj's  teach  in  tlie  same  manner,  it  is  not  surj^rising  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  judgment,  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  de- 
prived them  of  tlieir  country,  then  he  already  began  to  be 
their  judge.  But  here  he  begins  to  treat  of  a  severer  judg- 
ment. 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  liis 


CHAP.  XT.  8-11.  COMMENTARIES  ON  EZEKIEL.  357 

sons  slain  :  then  lie  liimself  was  rendered  blind  and  dragged 
into  Chaldea,  and  all  the  nobles  slain.  (2  Kings  xxv. ;  Jer. 
xxxix.)  Hence  we  may  gather  that  the  people's  blood  was 
poured  out  without  discrimination.  Now  therefore  we  un- 
derstand what  God  means  when  he  threatens  to  judge  them 
in  the  borders  of  Israel,  that  is  Avithout  their  country.  Lastly, 
he  hero  denounces  a  double  penalty,  first  because  God  would 
cast  them  out  of  Jerusalem  in  which  tliey  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  heaviei"  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. 
/  ivill  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  hioiv  thai  I  am  Jehovah. 

Doubtless  Ezekicl  reproves  the  sloth  which  was  the  cause 
of  such  great  contumacy :  for  they  had  never  dared  to  con- 
tend so  perseveringly  Avith  God,  unless  their  minds  had 
been  stupified  ;  for  were  we  to  reflect  that  we  arc  striving 
with  God,  horror  would  immediately  seize  upon  us  ;  for  who 
labours  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  man- 
ner of  sinning,  they  put  away  as  far  as  possible  all  teaching : 
nay  they  willingly  endeavoured  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, 


858  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVIII. 

tliey  liacl  stupified  themselves  with  determined  and  sponta- 
neous 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  imj^ious  are  said  to  know  God  when, 
being  struck  by  his  hand,  they  unwillingly  acknowledge  his 
power :  because  whether  they  will  or  not  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  dark- 
ness, lest  they  should  behold  the  light  which  was  oifered 
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  ;  (Zecli.  xii.  10  ;)  that  is, 
they  shall  know  that  it  is  I  whom  they  have  wounded,  when 
they  so  proudly  despised  my  servants,  and  abjured  all  con- 
fidence 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  tlie  impious  forsooth,  who  while  they 
make  for  themselves  blandishments,  and  fancy  that  they 
have  made  a  covenant  with  death,  as  is  said  in  Isaiah, 
(xxviii.  15  ;  xlviii.  22  ;  and  Ivii.  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  he 
their   caldron,  but    he  would  punish  them  in  the   border 


CHAP.  XI.  12.  COMMENTARIES  ON  EZEKIEL.  S59 

of  Israel     But  I  have   sufficiently  explained  this  clause. 
It  follows — 

12.  And  ye  shall  know  that  I  am  12.  Et  cognoscetis  quod  ego  sini 
the  Lord  :  for  ye  have  not  walked  in  lehovah  ;  quia  in  statutis  meis  non 
my  statutes,  neither  executed  my  ambulastis,  et  judicia  mea  non 
judgments,  but  have  done  after  the  fecistis  :  sed  secundum  judicia  gen- 
manners  of  the  heathen  that  are  tium  quse  in  circuitu  vestro  sunt, 
roimd  about  you.  fecistis. 

He  repeats  what  he  had  said,  that  they  would  acknow- 
ledge too  late  how  impiously  and  wickedly  they  had  de- 
spised 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 :  becmise  indeed  they 
have  not  walked  in  his  law  and  his  precepts  ;  but  have  en- 
tangled themselves  in  the  superstitions  of  the  nations.  Here 
we  see  that  God  could  not  possibly  be  accused  of  too  much 
rigour,  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  :  be- 
cause nothing  was  wanting  to  complete  their  impiety  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  Jevjs  did  not  walk  in  the  law,  and  did 
not  perform  the  judgments  of  God.  (Deut.  v.  83  ;  Isaiah 
XXX.  21.)  Since  therefore  God  has  shown  the  way,  so  that 
they  had  no  excuse  for  wandering,  how  great  was  their  in- 
gratitude in  leaving  the  way  and  willfully  casting  themselves 
into  wanderino-s  ? 


360  COMMENTARIES  ON  EZEKIEL.  LECT.  XXVIII. 

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  unbelieving 
neighbours,  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  imj)ious  obstinacy  by  a 
proof  of  his  power,  because  we  were  unwilling  to  submit  to 
his  teaching.      It  follows — 

13.  And  it  came  to  pass,  when  I  13.  Et    fuit    cum    prophetarem, 

prophesied,   that  Pelatiah   the   son  tunc  Phalatias   fiUus  Benaise  mor- 

of  Benaiah  died :  then  fell  I  down  tuus  est :    et   cecidi   super   faciem 

upon  my  face,  and  cried  with  a  loud  meam,  et  clamavi  voce  magna,  et 

voice,  and  said,  Ah  Lord  God  !  wilt  dixi,     Heus     Dominator     lehovah, 

thou  make  a  full  end  of  the  remnant  tu     consumptionem    facies    residui 

of  Israel  ?  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  sec  at  the  end  of  the  chapter  that  the  Prophet  was 
always  in  exile  ;  but  then  he  seemed  to  himself  caught  wp 
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  Avas  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  tlie  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 


CHAP.  XI.  13.  COMMENTARIES  ON  EZEKIEL.  361 

a  man  of  good  reputation  :  hence  his  death  was  a  presage  of 
a  general  destruction.  Hence  this  exclamation  of  the  Pro- 
phet, Ah  Lord  God,  wilt  thou  utterly  consume  the  remnant 
of  Israel  ?  for  now  only  a  small  number  out  of  an  immense 
multitude  remained.  Plialatias  is  seized,  and  in  this  way 
he  shows  that  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  agree- 
able 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  impmiity,  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  pvmishments  which 
otherwise  hang  over  us,  but  also  show  thyself  a  merciful  and 
gracious  Father  toAvards  us,  until  at  length  we  enjoy  the  fulness 
of  thy  fatherly  love  in  thy  heavenly  kingdom,  through  Christ 
our  Lord. — Amen. 


In  the  last  Lecture  the  Prophet's  complaint  and  lamenta- 
tion 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  cor- 
rupters 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.^  He  re- 
gards also  the  reputation  and  dignity  of  Phalatias,  for  there 
is  no  doubt  that  he  excelled  the  otlier  elders,  as  the  greater 

*  "  Ex  proprio  sensu :" — in  contrast  to  prophetic  inspiration. 


S62  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIX. 

part  of  the  people  thouglit  tlieir  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  Proj^het,  according  to  the  com- 
mon opinion,  asks  with  wonder  whether  God  is  about  to  con- 
sume every  remnant  of  the  people.  And  he  alludes  to  the 
man's  name.  For  t07S,  phelet,  is  to  escape  ;  whence  D''I0  vS 
{phelitim)  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 — 

14.  Again  the  word  of  the  Lord  14.  Et  fuit  sermo  lehovah  ad  me, 
came  unto  me,  saying,  dicendo, 

15.  Son  of  man,  thy  brethren,  15.  Fili  hominis,  fratres  tui,  fra- 
even  thy  brethren,  the  men  of  thy  tres  tui,  viri  propinquitatis  tua;,  et 
kindred,  and  all  the  house  of  Israel  omni.s  domus  Israel  tota  ipsa :  qui- 
wholly,  are  they  imto  whom  the  in-  bus  dixerunt  ip^is  incola;  lerusalem, 
habitants  of  Jerusalem  have  said,  Procul  discedite  a  lehovah,  nobis 
Get  you  far  from  the  Lord ;   unto  data  est  terra  in  hsereditatem. 

us  is  this  land  given  in  possession. 

16.  Therefore  say,  Thus  saith  the  16.  Propterea  die,  Sic  dicit  Do- 
Lord  God,  Although  I  have  cast  minator  lehovah,  Quia  procul  ejecti 
them  far  oft'  among  the  heathen,  estis  inter  gentes,  et  quia  dispersi 
and  although  I  have  scattered  them  estis  per  terras :  ideo '  ero  ipsis  in 
among  the  countries,  yet  will  I  be  sanctuarium  parvum-  in  terris  ad 
to  them  as  a  little  sanctuary  in  the  quas  venerunt. 

countries  where  they  shall  come. 

Here  God  seems  to  rebuke  the  thoughtlessness  of  his  ser- 
vant, 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  complaint  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 

*  "  Therefore  " — the  copula  ought  to  be  resolved  into  the  causative. — 
Calvin. 
'  Or,  "of  fewness." — Calvin. 


CHAP.  XI.  14--16.       COMMENTARIES  ON  EZEKIEL,  S63 

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  nevertheless  re- 
main 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,  thi/  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  re- 
peats the  name  of  brethren,  and  adds,  men  of  thy  relation- 
ship, 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,  there- 
fore, thy  brethren,  thy  brethren,  says  he,  and  the  men  of  thy 
7'elatlonship.  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.  Be- 
cause 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. 


364  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIX. 

And  so  witli  respect  to  the  splendour  which  too  often  Llinds 
the  eyes  of  the  simple.  For  it  will  so  happen,  that  we  think 
we  have  found  the  Church  where  there  is  none,  and  we  de- 
sjjair  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  in  the  Papacy.  There  the  name  of 
"  The  Church"  keeps  flying  bravely  in  the  face  of  all :  there 
also  its  marks  are  brouglit  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  splendour  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-i)laces :  for  its 
members  are  not  luxurious  men,  or  such  as  win  the  venera- 
tion 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  there- 
fore that  some  remnants  were  left  even  in  Chaldea. 

Now  it  follows,  to  luhovi  the  inhahitants  of  Jerusalem  said, 
depart  ye  far  from  the  sanctuaiy  of  Jehovah,  the  land  is 
given  to  us.  Here  God  inveighs  against  the  arrogance  of  the 
peojjle,  which  remained  at  home  quiet  and  careless.  For 
he  here  relates  the  words  of  the  citizens  of  Jerusalem,  be- 
cause, 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  sa^nng,  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  thej^  still  enjoyed  their  country,  worshipped  God  in  the 


CHAP.  XI.  14-16.       CUMMENTAKIES  ON  EZEKIEL.  365 

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  Avith  pride,  since  he  had  not  en- 
tirely 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  hap- 
pened 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  j)erceive  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  acknow- 
ledged 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  de- 
filements, addicted  to  cruelty,  fraud,  and  perjury,  being  foul 
in  their  abominations,  and  infamous  in  their  intemperance  ? 
Since  therefore  we  see  that  they  so  boldly  insulted  their 
brethren,  can  we  wonder  that  at  this  day  the  Pa2:)ists  also 
are  fierce,  because  they  retain  the  ordinary  succession  and 
the  title  of  the  Church,  and  that  they  say  that  we  are  cast 
away  and  cut  oiF  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  Avhy  their  haughtiness  should  disturb  us  ;  but 
in  this  mirror  we  may  learn  that  it  always  Avas  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 


366  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIX. 

others,  wlien  their  life  was  more  wicked  ?  Lastly,  since  God 
had  already  passed  sentence  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  oppor- 
tunity must  be  given  for  the  mei'cy  of  God.  And  we  must 
diligently  mark  what  follows.  For  after  the  Prophet  lias 
related  that  the  citizens  of  Jerusalem  boasted  when  they 
thouglit  themselves  the  sole  survivors,  God  answers  on  the 
contrary,  because  they  were  cast  away  far  among  the  nations, 
and  dispersed  among  the  lands,  or  through  the  lands,  there- 
fore 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  liad  exerised  the  rigour  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  sen- 
tence 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  in- 
cluded 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  dispersion  with  calmness 
and  composure,  therefore  God  would  be  a  sanctuary  to  them. 
But  this  was  a  gracious  approval  of  their  modesty  and  sub- 
jection, because  they  not  only  suffered  exile  but  also  disper- 
sion, which  was  more  severe.  For  if  they  had  all  l)een  drawn 
into  a  distant  region  tliis  had  been  a  severe  trial,  but  still 
they  might  have  united  more  easily,  had  they  not  been  dis- 
persed. 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. 


CHAP.  XI.  1  4-1 6.       COMMENTARIES  ON  EZEKIEL.  367 

And  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  Tim.  ii.  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  tvere  dis- 
persed through  the  lands,  hence,  says  he,  /  ivill  be  to  them  a 
small  sanctuary. 

The  third  person  is  here  used.  Interpreters  make  tD^tt,  meg- 
net,  mean  the  noun  toar,  and  understand  it  as  "  a  small  sanc- 
tuary," 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  sanctuary  to  the  captives,  so  there  will 
be  an  antithesis  between  the  splendour  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 
magnificent  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,  0  God, 
liast  always  been  a  tabernacle  to  us,  (ver.  1,)  and  yet  God 
had  not  always  cither  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  really  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,  there- 
fore, 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  luas  their 
sanctuary,  not  that  he  had  erected  an  altar  there,  but  be- 
cause the  Israelites  were  destitute  of  any  external  pledge 
and  symbol,  he  reminds  them  that  the  thing  itself  was  not 


868  COMMENTARIES  ON  EZEKIEL.  LECT.  XXIX. 

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  be- 
fore them  with  royal  ensigns  to  preserve  them,  yet  they 
need  not  conclude  themselves  altogether  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  wliich  in  this  our  age  Ave  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 
otlier  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 — • 

17.  Therefore  say,  Thus  saith  the  Lord         17.  Propterea  dices,  Sic  dicit 

God,  I  will  even  gather  you  from  among  Doniinator  lehovah,  coiigrega- 

the  people,  and  assemble  you  out  of  the  bo  vos  e  populis,  et  colligam  vos 

countries  where  ye  have  been  scattered,  et  terris,  ad  quas  expulsi  estis, 

and  I  will  give  you  the  land  of  Israel.  et  dabo  vobis  terram  Israel. 

Now  God  exjjresses  the  eifect  of  his  grace.  In  tlie  last 
verse  he  had  said  that  he  would  be  a  sanctuary.  I  have  re- 
minded you  that  these  Avords  ought  not  to  be  understood  of 
a  visible  place  in  which  God  was  worshipped,  but  of  that 
hidden  influence  by  which  he  cherishes  his  people.  But  if 
the  exile  had  been  perpetual,  that  j^romise  might  seem  vain. 
Why  then  did  God  protect  his  people  in  exile,  if  he  wished 
them  to  be  consumed  there  ?  because  otherwise  his  covenant 


CHAP.  XL  18.  COMMENTARIES  ON  EZEKIEL.  369 

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,  /  will  collect  you  from  the  j^eojyle,  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  Churcli  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.  (Gen. 
xiii.  15  ;  and  xvii.  8.)  God,  therefore,  to  show  his  covenant 
still  remaining  entire  and  secure,  which  he  had  interrupted 
for  a  short  time,  here  speaks  concerning  tliis  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  mes- 
sage, because  in  such  a  desperate  state  of  things  it  was  dif- 
ficult 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 — 

IS.  And  they  sliall  come  thither,  and  they         18.  Et  venient  ilhic,  et 

shall   take   away  all   the  detestable  things  toUent  omnia  idola  ejus,  et 

thereof,  and  all   the  abominations  thereof,  omnes    aboniinationes    tjus 

from  thence.  ex  ea. 

Here  he  adds  something  more  important — that  when  the 
Israelites  had  returned  to  their  country  they  would  be  sin- 
cere worshippers  of  God,  and  not  only  oifer  sacrifices  in  the 
temple,  bvit  purge  the  land  of  all  its  pollutions.  Here  also 
the  Prophet  admonishes  them  how  great  and  detestable  was 
the  impiety  of  the  ten  tribes,  because  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 

VOL.  L  2  a 


S70  COMMENTARIES  ON  EZEKIEL.  LECT.  XXI X 

countrymen  to  repentance,  when  lie  shows  that  they  were 
not  cast  out  of  the  land  before  it  was  polluted ;  and  there- 
fore 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,  and  are  testimonies  of  his  paternal  fa- 
vour 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  de- 
ceivers ;  for  when  he  says  that  the  Israelites  after  their  re- 
turn should  be  devoted  to  piety,  he  indicates  it  by  this  mark 
— that  they  shall  take  away  all  their  ahoininations,  and  all 
their  idols  from  the  land.     It  afterwards  follows — 

19.  And  I  will  give  them  one  heart,  19.  Et  dabo  illis  cor  unum,  et 
and  I  will  put  a  new  spirit  within  you ;  spirituni  noviun  ponam  in  visceribus 
and  I  will  take  the  stony  heart  out  of  eorum,  et  tollam  cor  lapideiuii  e 
their  flesh,  and  will  give  them  an  came  ipsorum,  et  dabo  ipsis  cor 
heart  of  flesh  :  carneum. 

20.  That  they  may  walk  in  my  20.  Ut  in  statutis  meis  ambulent, 
statutes,  and  keep  mine  ordinances,  et  judicia  mea  custodiant,  et  laciant 
and  do  them :  and  they  shall  be  my  ea :  et  erunt  mihi  in  populum,  et 
people,  and  I  ^\'ill  be  their  God.  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  Israel- 
ites ;  but  because  men  too  eagerly  claim  as  their  own  what 
has  been  given  them  from  above,  now  God  claims  to  himself 


CHAP.  XI.  1,9,20.       COMMENTARIES  ON  EZEKIKL.  371 

the  glory  of  tlieir  virtues,  of  wliicli  lie  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  fervour  of  zeal  to  free  the  worship  of  God  from  all  cor- 
ruptions ;  but  lest  they  should  boast  that  they  had  done  it 
in  tlieir  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  at- 
tending to  their  duty,  and  intent  on  promoting  his  glory, 
even  with  ardour  in  the  pursuit  of  his  worship ;  and  yet 
they  were  nothing  by  themselves.  Hence  it  is  added  im- 
mediately afterwards — /  will  give  them  one  heart,  and  will 
jmt  a  new  spirit  in  their  breasts.  But  we  must  defer  the  rest 
to  the  next  lecture. 

PRAYER. 

Grant,  0  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  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 
Loi'd. — Amen. 


372  COMMENTARIES  ON  EZEKIEL.  LECT.  XXX. 


Hectitre  OTjiittttlj. 

In  tlie  last  lecture,  after  Ezekiel  had  announced  the  con- 
version of  tlie  people,  at  the  same  time  he  taug-ht  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  can- 
not return  to  him  by  himself  We  then  touched  shortly  on 
this  doctrine  :  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  Zeplianiah, 
at  verse  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  bo  unanimous,  and  that  each  would 
excite  his  neighbour.  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  con- 
tent 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  husband,  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  wan- 
dering harlot.  We  sec,  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  obedi- 
ence 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  agitated  by  many  tempta- 


CHAP.  XI.  19,  20.       COMMENTARIES  ON  EZEKIEL.  873 

tions,  yet  as  in  the  meantime  tliey  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  xxxvi.,  where  he  repeats  the  same  sentiment, 
for  one  heart  he  puts  a  new  spirit,   as  also  he  says  a  little 
afterwards,  /  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  s 
called  the  seat  of  all  the  affections,  it  is  in  truth  the  very  will   i 
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  faculty  of  choosing  and  yet  want 
free  will.     But  this  principle  must  be  held,  that  the  soul  of 
man  excels  first  in  intelligence  or  reason,  then  in  judgment, 
on  which  choice  and  will  dej)cnd.     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  Avhicli  they  once  began  to  wander. 

Afterwards  he  adds,  I  will  take  away  the  heart  of  stone,  or 
the  stony  heart,  from  their  flesh,  and  tuill  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  a 
part  of  the  human  body,  when  he  says,  /  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  in- 


374  COMMENTAllIES  ON  EZEKIEL.  LECT.  XXX. 

scribed  or  engraven  on  it.  The  Propliet  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  obedi- 
ent— that  is,  by  correcting  their  hardness  he  rendered  their 
heart  soft. 

He  adds  afterwards,  that  they  may  walk  in  my  statutes, 
and  kee^:)  iny  judgments,  and  do  them,  and  they  shall  he  my 
'people,  and  /  will  he  thei?'  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  con- 
sider more  attentively  the  whole  matter  of  which  the  Proj^het 
treats.  When  God  speaks  of  a  stony  heart,  he  doubtless 
condemns  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  inclinations.  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  awaj^  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  rc2:)roacli  to  God. 
But  as  we  have  said,  the  will  of  Adam  was  upright  from  the 
beginning,  and  flexible  to  follow  the  righteousness  of  God  ; 
but  when  Adam  corrupted  himself,  we  j)erished  with  him. 
Hence,  therefore,  the  stony  heart,  because  we  have  put  off 
that  integrity  of  iiature  which  God  had  conferred  upon  us  at 
the  beginning.  For  whatever  Adam  lost  we  also  lost  by  the 
Ml :  because  he  was  not  created  for  his  own  self  alone,  but 


CHAP.  XI.  19,  20.       OOMMENTARIES  ON  EZEKIEL.  S75 

in  his  person  God  showed  what  would  be  the  condition  of  the 
human  race.  Hence  after  he  liad  been  spoiled  of  the  excel- 
lent gifts  by  which  he  was  adorned,  all  his  posterity  were  re- 
duced to  the  same  want  and  misery.  Hence  our  heart  is  stony ; 
but  through  original  depravity,  because  we  ought  to  attri- 
bute this  to  our  f\ither  Adam,  and  not  to  throw  the  fault  of 
our  sin  and  corruption  on  God.  Finally,  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  a 
neio  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  it- 
self after  the  prescribed  rule  :  that  is  free  will.  The  Paj)ists 
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  inclina- 
tion 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  diiier  at  all  from  brute  beasts  ?     But  experi- 


376  COMMENTARIES  ON  EZEKIEL.  LECT.  XXX. 

eiice  proves  that  men  are  endued  with  some  reason.  I 
answer,  as  it  is  said  in  the  first  chapter  of  John,  (ver.  5,) 
that  light  shines  in  darkness  ;  that  is,  that  some  sparks  of 
intelligence  remain,  hut  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  sjDarks  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.  There- 
fore 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  any- 
thing right  and  what  God  apj^roves  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  betraj^s  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 
the  affections  of  men,  we  shall  find  them  hostile  to  God. 
For  that  passage  of  St.  Paul  (E,om.  viii.  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  signify- 
ing the  whole  man  as  he  is  by  nature  and  is  born  into  the 
world.  Since,  therefore,  all  our  aflections  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,  (Rom.  vii.  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, 


CHAP.  XI.  19,  20.      COMMENTARIES  ON  EZEKIEL.  377 

Paul  !  But  tins  passage  also  with  sufficient  clearness  re- 
futes comments  of  this  kind,  where  God  jDronounces  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  ro  Troiij/xa,  his  fashioning 
or  workmanship,  and  explains  that  we  are  created  unto  good 
works.  (Eph.  ii.  10.)  To  the  same  purpose  is  the  language 
of  the  Psalm,  (c.  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  endeavoured  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  vigour  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  aftei'iA'ards  add  that  the  grace  of  the  Holy  Spirit  is 
not  efficacious  without  the  concurrence  or  co-operation  of 
our  free  Avill.  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  any- 
thing aright,  namely,   because  weakness  hinders  us  from 


J 


S78  GOMMENTAllIES  ON  EZEKIEL.  LECT.  XXX. 

willing  efficaciouslj.  But,  on  the  contrary,  they  imagine 
Grod'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  lioly  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  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 

I  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  rec- 
titude 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  will- 
ing and  acting  uprightly,  but  we  have  need  of  unconquered 
fortitude,  that  we  may  not  yield  to  temptations,  but  be  supe- 
rior to  the  devil,  and  subdue  all  depraved  and  vicious  affec- 
tions 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  abilit}^  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,  excej^t  in  the  case  of  a 
single  individual,  uidess  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  ?  Ezckiel  docs  not  say :  I  will  give  them 
a  new  spirit  or  a  new  heart,  that  they  may  walk  and  be  en- 


CHAP.  XI.  19,  20.       COMMENTARIES  ON  EZEKIEL.  379 

clued  with  that  moderate  faculty  :  what  then  ?  that  they  may 
ivalk  in  my  ^jrece/j^s,  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-,  ' 
(Phil.  ii.  12  ;)  here  he  exhorts  the  fiithful  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  confi- 
dence in  one's  own  strength,  because  if  we  are  intoxicated 
with  that  diabolical  pretence  that  we  are  fellow-Avorkers  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. 
(Phil.  ii.  13.)  He  does  not  say  there  that  it  is  God  who 
Avorks  the  ability,  and  who  excites  in  us  the  poAver  of  willing, 
but  he  says  that  God  is  the  author  of  that  upright  Avill,  and 
then  he  adds  also  the  effect ;  because  it  is  not  sufficient  to 
Avill  unless  Ave  are  able  to  execute.  As  to  the  Avord  "  jiower," 
Paul  does  not  use  it,  for  it  would  occasion  dispute,  but  he 
says  that  God  Avorks  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  ansAver,  that  the 
Avill  is  naturally  implanted  in  man,  whence  this  faculty  be- 
longs equally  to  the  elect  and  the  reprobate.  All  therefore 
Avill,  but  through  Adam's  fall  it  happens  that  our  will  is 
depraved  and  rebellious  against  God  :  Avill,  I  say,  remains  in 
us,  but  it  is  enslaA'cd  and  bound  by  sin.  Whence  then  comes 
an  upright  Avill  ?  Even  from  regeneration  by  the  Spirit. 
Hence  the  Spirit  does  not  confer  on  us  the  faculty  of  Avill-  / 
ing :  for  it  is  inherent  to  us  from  our  birth,  that  is,  it  is  / 
hereditary,  and  a  part  of  the  creation  Avhich  could  not  be 
blotted  out  by  Adam's  fall ;  but  when  the  Avill  is  in  us,  God 
giA^es  us  to  Avill  rightly,  and  this  is  his  Avork.  Besides,  Avlien 
it  is  said  that  he  gives  us  the  poAver  of  Avilling,  this  is  not 
understood  generally,  because  it  ought  not  to  be  extended 
to  the  bad  as  well  as  to  the  good  ;  butA\dien  Paul  is  treatino- 


o80  COMMENTARIES  ON  EZEKIEL.  LECT.  XXX. 

of  the  salvation  of  men,  lie  deservedly  assigns  to  God  our 
willing  uprightly.  We  now  understand* what  the  Pro^illet's 
words  signify,  and  it  seems  that  he  denotes  perseverance 
when  he  says,  that  they  may  walk  in  my  precejjts,  and  keep 
m,y  judgynents  and  do  them.  The  whole  matter  had  been 
exjjlained  in  one  word,  tliat  they  may  walk  in  Tny  statutes  : 
but  because  men  always  sinfully  consider  how  they  may 
lessen  the  grace  of  God,  and  by  sacrilegious  boldness  endea- 
vour 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,  pre- 
serving his  statutes,  and  obeying  his  whole  law.  Hence  let 
us  leave  entirely  his  own  praise  to  God,  and  thus  acknow- 
ledge that  in  our  good  works  nothing  is  our  own ;  and  espe- 
cially 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  therefoi-e  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  suf- 
ficiently 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  uj)rightness  and  praise,  we  must  learn  to  leave 
to  God  what  is  his  own,  lest  we  wish  to  be  partakers  in 
sacrilege. 

Now  it  follows,  ajid  they  shall  he  my  people,  and  I  will  he 
their  God.  Under  these  words  the  Prophet  doubtless  in- 
cludes that  gratuitous  pardon  by  which  God  reconciles  sin- 
ners 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  pardons  our  infirmities, 


CHAP.  XI.  19,  20,       COMMENTAIIIES  ON  EZEKIEL.  381 

is  added.  This  is  expressed  more  clearly  by  Jeremiah, 
(ch.  xxxi.  33,)  and  Ly  our  Prophet,  (ch.  xxxvi.  25-27,)  but 
it  is  the  mark  of  a  Scripture  phrase.  For  as  often  as  God 
promises  the  sons  of  Abraham  that  they  sliould  be  his 
people,  that  promise  lias  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  con- 
tained in  these  two  members,  that  God  follows  us  with  his 
paternal  favour,  while  he  bears  with  us,  and  does  not  call 
us  up  for  judgment,  but  buries  our  sins,  as  is  said  in  Psalm 
xxxii.  1,  2,  Blessed  is  the  man  to  whom  God  does  not  im- 
pute 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  fulfil  the  law  of  God.  They  aspire  to  keep  his  commands, 
and  that  too  with  a  serious  and  sincere  aifection  ;  but  be- 
cause 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  Avas  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,  there- 
fore, who  through  relying  on  the  Indulgence  of  God  permit 
themselves  to  give  way  to  sin,  rend  his  covenant  and  im- 
piously 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. 


S82  COMMENTARIES  ON  EZEKIEL.  LECT.  XXX. 

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  liappens  that  God  docs  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  the  Sod  Psalm,  "  Happy 
is  the  people  to  whom  Jehovah  is  their  God,"  (ver.  12.) 
There  solid  happiness  is  described,  namely,  when  God  deems 
any  people  worthy  of  this  honour  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 — 

21.  But  as  /or  ^/«?m  whose  heart  walk-         21.  Et  quorum  cor  pergit^  ad 

eth  after  the  lieart  of  tlieir  detestable  cor  abominationuni^  et  spurciti- 

thmg'S  and  their  abominations,   I  will  arum   ipsorum,   viam  eorum  in 

recompense  their  way  u])on  their  own  caput   ipsoriun  rependam,  dicit 

heads,  saith  the  Lord  God.  Dominator  lehovah. 

The  phrase  wliicli  the  Prophet  uses  is  indeed  harsh :  he 
says,  their  heart  goes  after  heart,  so  that  some  interpret  this 
of  imitation :  namely,  since  God  jjromises  that  he  will  be  an 
avenger  if  any  of  the  people  conduct  themselves  after  bad 
exami^les  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  Pro- 
phet 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  un- 
derstand the  reason  why  the  Prophet  uses  this  sentiment. 
God  had  liberally  i)oured  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  mem- 
bers 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 
to  themselves  promiscuously.  For  there  were  always  many 
reprobate  among  the  elect  people,  because  not  all  who  sprang 
from  father  Abraham  were  true  Israelites.     (Rom.  ix.  6,  7.) 

1  Or,  "walks."— CaZuii!.  «  « Foulness."— Ca/wj. 


CHAP.  XI.  21.  COMMENTARIES  ON  EZEKIEL.  383 

Since  therefore  it  was  so,  the  Prophet  properly  shows 
here  that  what  he  had  previously  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  unregcnorated  by  the  true  and  incorruptible 
seed.  This  is  the  Prophet's  intention.  But  lest  there 
might  seem  to  be  too  much  rigour  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,  be- 
cause tlieir  heart  walks  after  their  heart,  that  is,  thine  heart 
draws  itself,  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  to- 
wards superstitions.  Hence  I  will  be  an  avenger,  says  God. 
Hence  as  often  as  God  proposes  to  us  testimonies  of  his 
favour,  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. 

PRAYEK. 

Grant,  Almighty  God,  since  we  have  utterly  perished  in  our  father 
Adam,  and  there  remains  in  us  no  single  part  which  is  not  cor- 
rupt, 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  ^\■ithdraw  ourselves  from  our  own 
Avill  and  our  own  spirit,  and  so  submit  ourselves  to  thee,  that  thy 
Spirit  may  tnily  reign  within  us  :  And  afterwards,  grant  that  we 
may  not  be  ungrateful,  but  considering  how  inestimable  is  this 
benefit,  may  we  dedicate  oiu-  whole  life  and  apply  ourselves  to 
glorify  thy  name,  in  Jesus  Christ  our  Lord. — Amen. 


)84  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXI. 


22.  Then  did  the  cherubims  Hft  up  22.  Et  sustulerimt  cherubim 
their  Avings,  and  the  wheels  beside  them ;  alas  suas,  et  rotse  e  regione 
and  the  glory  of  the  God  of  Israel  was  ipsorum  :  et  gloria  Dei  Israel 
over  them  above.  super  ipsos  sursum. 

23.  And  the  glory  of  the  Lord  went  up  23.  Et  ascendit  gloria  le- 
from  the  midst  of  the  city,  and  stood  upon  liovje  e  medio  urbis,  et  stetit 
the  mountain  which  is  on  the  east  side  super  montem  qui  est  ab  oriente 
of  the  city.  urbis. 

Here  Ezekiel  repeats  what  we  saw  before,  namelj,  that 
God  as  he  had  chosen  Mount  Zion  had  at  length  rejected  it, 
because  that  place  had  been  polluted  by  the  many  wicked- 
nesses of  the  people.  Tlie  Jews  fancied  that  God  was,  as  it 
were,  held  captive  among  them,  and  in  this  confidence  they 
gave  themselves  up  to  licentiousness.  Hence  the  Prophet 
shows  them  that  God  was  not  so  bound  to  them  as  not  to  e-o 
wherever  he  pleased,  and  what  is  more,  he  announces  that 
he  has  migrated,  and  tliat  the  temple  is  deprived  of  his  glory. 
This  indeed  was  almost  incredible.  For  since  God  had  pro- 
mised to  dwell  there  perpetually,  (Ps.  cxxxii.  14,)  his  faith- 
ful 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  opj)osite  promise  concerning 
his  return  must  be  kept.  Since  then  the  exile  was  tempo- 
rary, 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  sacred,  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  Avere  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  Pro- 


CHAP.  XI.  24,25.       COMMENTARIES  ON  EZEKIEL.  385 

phet  says,  The  cherubim  had  floivn  away  elsewhere,  and  that 
at  the  same  time  God  was  carried  upon  their  wings.  Now 
lie  adds — 

24.  Afterwards  the  spirit  took  me  24.  Et  Spiritus  sustulit  me,  et 
up,  and  brought  me  in  a  vision  by  the  reduxit  me  in  Chaldfeam  ad  cap- 
Spirit  of  God  into  Chakiea,  to  them  of  tivitatem,  in  visione,  in  Spiritu 
the  captivity:  so  the  vision  that  I  Dei.  Et  ascendit  desuper  me » 
had  seen  went  up  from  me.  visio  quam  videram. 

Let  US  add  also  the  next  verse — 

25.  Then  I  spake  unto  them  of  the  25.  Et  locutus  sum  captivitati 
capti^^ty  all  the  things  that  the  Lord  cunctos  sermones  lehovse,  quos 
had  shewed  me.  mihi  ostenderat.^ 

The  Prophet  here  confirms  what  he  had  said  at  the  be- 
ginning, viz.,  that  this  vision  was  divinely  presented  and  was 
not  an  empty  and  deceptive  spectre.  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  tvas  raised  up  by  the 
Spirit  of  God  and  brought  into  Chaldea.  We  have  already 
asserted,  tliat  the  Prophet  did  not  change  his  place,  though 
I  am  unwilling  to  contend  for  this,  if  any  one  think  other- 
wise. But  still  it  appears  to  me,  that  when  the  Prophet  re- 
mained 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  SjDirit,  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  illumi- 
nates us,  a  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  brouglit  back  into  Chaldea 
by  the  Sjnrit  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  mean- 

1  That  is,  "  left  me."— G/7i'/». 
-  "  Which  he  had  made  me  see." — Vtlvin. 
VOL.   I.  2  B 


386  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXI. 

ing  of  these  words,  in  a  vision  in  the  Spirit  of  Ood.  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  Avhich  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  after- 
wards brought  back  into  captivity.  He  adds,  that  the  vision 
departed  froin  him,,  by  which  words  he  commends  his  own 
doctrine,  and  extols  it  beyond  all  mortal  speeches,  because 
he  sej)arates  between  what  was  human  in  himself  and  what 
was  divine  when  he  says,  the  vision  departed  fro')n  me. 
Hence  the  Prophet  wishes  himself  to  be  considered  as  two- 
fold :  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,  be- 
cause 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  sujjerfluous.  For  to 
what  purpose  had  the  Prophet  been  taught  concerning  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  chapter.  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  servilel}''  and 
insultingly.      Since,    then,    this  was   their  condition,    they 


CHAP.  XI.  24,  25.        COMMENTARIES  ON  EZEKIEL.  387 

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  7-elated  the 
words  of  Jehovali  to  the  captives.  Nor  was  this  admoni- 
tion less  needful  for  the  exiles,  than  for  the  Jews  who  as 
yet  remained  safe  in  the  city.  He  says,  the  words  tuhich  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,  tliat  ivords  had  been  shown  to  him  that  he  might 
behold,  them.  I  have  already  said  that  this  language  is  im- 
proper for  words,  because  it  applies  to  the  sight,  for  eyes  do 
not  receive  words,  but  ears.  But  here  the  Propliet  signifies 
that  it  was  not  the  naked  and  simj)le  word  of  God,  but 
clothed  in  an  external  symbol.  Augustine  says  that  a  sacra- 
ment is  a  word  made  visible,  and  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,  Avhen  bread  and  wine  are  set  before  us.  For  this 
reason  also  the  Propliet  now  says,  that  he  saw  the  word  of 
God,  because  it  was  clothed  in  outward  symbols.  For  God 
appeared  to  his  Prophet,  as  I  have  said,  and  showed  him  the 
temple,  and  there  erected  a  theatre,  as  it  were,  in  which  he 
beheld  the  whole  state  of  the  city  Jerusalem.^  Let  us  go 
on — 

^  See  Augustine's  Homily  on  John,  Ixxxix.  bk.  19,  coh.  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  feehngly  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  ^'isible  and  tangible  means  of  conveyance  to  the  outward  senses  of  the 
recipients ;  but  who  shall  mark  off  any  palpable  boimdary  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  lumian  are  atj  present  untraceable  by  mortal  vision.     As  the 


388  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXI. 


CHAPTER  XII. 

1 .  The  word  of  the  Lord  also  came  1 .  Et  I'uit  sermo  lehovfe  ad  me 
unto  me,  saying,  dicendo, 

2.  Son  of  man,  thou  dwellest  in  the  2.  Fili  honiinis,  in  medio  domus 
midst  of  a  rebellious  house,  which  rebellis  tu  habitas,  oculi  iUis  ad 
have  eyes  to  see,  and  see  not :  they  videndura,  et  non  vident :  aures 
have  ears  to  hear,  and  hear  not:  for  illis  ad  audiendum,  et  non  audiunt : 
they  are  a  rebellious  house.  quia  domus  rebellis  ipsi.' 

Because  God  was  about  to  give  a  command  to  his  servant, 
lie  wished  to  inspire  him  Avith  fortitude  of  mind,  lest,  when 
he  saw  that  he  was  consuming  his  labour  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  unmanage- 
able the  Israelites  were,  but  God  confirms  by  his  judgment 


revelations  to  Ezekiel  were  progressive,  differing  in  immediate  character 
and  object,  so  together  with  them  something  extrinsic  was  needed,  to  be- 
come a  suitable  vehicle  for  the  majesty  and  purity  of  the  truth  con- 
veyed. 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  colourless  water  of  life,  instinct 
though  it  be  with  the  spirit  of  Deity,  comes  to  us  tinctured  with  the  pecu- 
liarity of  the  earthen  vessel  through  which  it  flo\vs.  Our  attention  ought 
often  to  be  drawn  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  mediiun,  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, 
Avhich  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  Clirlstian  views  of  Divine  truth  as  a  whole,  will 
suffice  for  deciding  on  such  abstruse  questions  with  a  sufficient  degree  of 
precision  and  correctness. 

'  That  is,  "  they  are."— Cct^um. 


CHAP.  XII.  1,  2.         COMMENTARIES  ON  EZEKIEL.  389 

Avliat  tlio  Piopliet  had  discovered  sufficiently  in  practice. 
Then  we  must  observe  another  reason,  for  God  not  only 
commanded  his  Prophet  what  to  say,  hut  he  added  an  out- 
ward symbol,  as  we  shall  see.  But  the  Prophet  might  ob- 
ject, that  it  would  be  ridiculous  to  take  a  staiF,  and  scrip, 
and  hat,  as  a  traveller  about  to  commence  a  journey.  Nor 
is  it  doubtful  that  the  Israelites  derided  through  perverse- 
ness  what  he  was  doing,  as  a  boyish  amusement. 

Lest,  therefore,  the  Prophet  should  think  what  he  was 
commanded  to  do  absurd,  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  contumacy,  namely,  that  they  are  deaf,  though  endued 
with  ears :  that  they  are  blind,  and  yet  do  not  tvant  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,  unbelievers  pretend  that  they  have  not  been  il- 
luminated 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  blind- 
ness 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  blinded  without  any 
reason  apparent  to  us  ;  but  as  far  as  the  ten  tribes  are  con- 
cerned, 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  sig- 
nificantly, they  hear  not,  says  he,  since  they  are  a  rebellious 
house  ;  he  does  not  say,  because  their  senses  do  not  pene- 
trate to  the  secrets  of  God,  are  not  sufficiently  acute,  are  not 


390  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXI. 

endued  with  such  great  prudence  ;  but  because  they  are  a 
rebellious  house,  that  is,  because  they  have  stupiiied  them- 
selves. Hence  it  happens  that  they  neither  hear  nor  see. 
It  follows — 

3.  Therefore,  thou  son  of  man,  pre-  3.  Et  tu  fill  hominis,  fac^  tibi 
pare  thee  stuff  for  removing,  and  re-  vasa  transmigrationis  :  et  trans- 
move  by  day  in  their  sight ;  and  thou  migra  interdiu  in  ocuUs  ipsorum  : 
shalt  remove  from  thy  place  to  another  migrabis  autem  a  loco  tuo  ad 
place  in  their  sight :  it  may  be  they  locum  alium  in  ocuUs  ipsorum,  si 
will  consider,  though  they  he  a  rebel-  forte  videant,  quia  domus  rebellis 
lious  house.  sunt. 

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  Proj)het  is  advised  to  gird  him- 
self 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  travel- 
ling. The  Latins  call  garments  as  well  as  other  goods  "  ves- 
sels :"  whence  proverbially  to  collect  goods  is  to  remove 
baggage  in  a  military  phrase,  or  to  take  away  one's  stuif. 
But  he  orders  this  to  be  done  in  the  day-time,  that  the  Israel- 
ites may  see  what  is  done. 

Then  the  Prophet  is  ordered  to  reiyiove  from  one  place  to 
another.  As  I  have  said,  this  might  appear  puerile.  Cicero 
describes  tliose  legal  fictions,^  how  those  who  went  to  law 
about  a  field  when  called  upon  to  plead,  had,  so  to  speak, 
an  imaginaiy  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  cere- 

^  Or,  "  prepare." — Calvin. 

*  Orat.  pro  Mnrcend,  sect.  xii.  p.  129;  and  Edit.  Lond.  1819,  tom.  ii. 
p.  760.  It  is  needless  to  quote  the  passage,  as  Calvin's  allusion  to  it  is 
sufficiently  copious,  and  the  reader  wiU  readily  perceive  how  our  own 
obsolete  law  forms  are  open  to  the  same  objection,  and  illustrate  the  text 
in  a  similar  wny. 


CHAP.  XII.  3.  COMMENTARIES  ON  EZEKIEL.  891 

mony :  the  plaintiff  said,  tlio  land  which  you  say  is  yours, 
I  claim  for  myself  and  say  is  mine,  and  if  you  wish  to  dis- 
pute 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  Proj^het ; 
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,  ifhy  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  labour, 
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  jirosperous  issue.  Because, 
therefore,  we  are  always  too  attentive  to  the  fruit  of  our 
labour,  hence  this  passage  should  be  diligently  regarded, 
when  God  sends  his  Projohet  and  yet  adds,  if  by  chance  they 
should  listen.  Whatever  may  be  the  event,  we  must  obey 
God ;  if  our  labour  should  not  profit,  yet  God  wishes  us  to 
obey  him.     It  follows — 

4.  Then  slialt  thou  bring  forth  thy  4.  Et  effervasa  tanquam  vasa 
stuff  by  day  in  their  sight,  as  stuff  for  captivitatis  interdiu  in  oculis 
removing  :  and  thou  shalt  go  forth  at  ipsorum :  et  tu  egredieris  vespere 
even  in  their  sight,  as  they  that  go  in  ocuUs  ipsonun  secvnidum  egres- 
forth  into  captivity.  sus  captivitatis. 

The  other  verses  must  now  be  added — 

5.  Dig  thou  through  the  wall  in  5.  In  oculis  ipsorum  perfodies 
their  sight,  and  carry  out  thereby.       tibi  parietem,  et  educes  per  ipsum. 


S92  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXI. 

6.    In  their  sight  shalt  thou  bear  it         6.  In  ocnlis  ipsorum   super 

upon  tJir/  shoulders,  and  carry  it  forth  humerum  gestabis,  in  tenebris 

in  the  twilight :    thou  shalt  cover   thy  egredieris  ;     facieni    tuam    oc- 

face,  that  thou  see  not  the  ground ;  for  I  cultabis  et  non  aspicies  terram, 

have  set  thee  for  a  sign  unto  the  house  quia    portentum    constitui     te 

of  Israel.  domui  Israel. 

Ezekiel  is  verbose  in  tliis  narration.  But  in  the  begin- 
ning of  the  book  we  said,  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  tvall,  and  bring  out  his  vessels  by  him- 
self 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,  thoit  shalt  bear  upon  thy  shoulder,  that  is,  thou 
shalt  be  prepared  and  girt  for  a  journey  as  a  traveller,  and 
this  shall  be  done  in  the  day-time  :  but  in  darkness,  says  he, 
thoti  shalt  bring  them  forth :  after  thy  vessels  have  been  jwepared, 
wait  for  the  evening  :  in  the  darkness  afterivards  thou,  sJialt  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 
oif  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  l)y  this  phrase,  as  when 


CHAP.  XII.  4-6.  COMMENTARIES  ON  EZEKIEL.  393 

lie  says,  thou  shalt  hide  thy  face,  it  signifies  tliat  tlio  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  ex- 
pressed when  he  says,  thou  shalt  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  ear^th,  because  I  have  set  thee,  says  he, 
for  a  sign  to  the  house  of  Israel.  Here  God  meets  the  petu- 
lance of  those  who  otherwise  would  laugh  at  what  the  Pro- 
phet was  doing  :  what  do  you  mean  by  that  fictitious  emi- 
gration ?  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  unfavourable  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,  (chap.  viii.  18,)  where  he  ssljs.  Behold 
me,  and  the  children  wliom  God  has  given  me,  for  signs  and 
wonders.  He  puts  niHi^,  athoth,  "  signs,''  in  the  first  place, 
then  DTlSID,  mophthim,  "portents.''  Here  the  Prophet 
speaks  in  the  singular  :  /  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  thciy  turned  away  their  eyes  as  from  a  for- 
midable prodigy.  But  now  the  Prophet  speaks  simply,  that 
he  had  been  placed  for  apr'odigy  to  the  house  of  Israel:  because 
in  truth  this  action  was  a  presage  of  that  future  ca])tivity 


894  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXI. 

whicli  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  j^ortent,  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  vindi- 
cates 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 — 

7.  And  I  did  so  as  I  was  command-  7.    Atqiie  ita  feci   quemadmo- 

ed  :  I  brought  forth  my  stuff  by  day,  as  dum    jussus    fueram,    vasa    mea 

stuff  for  captivity,  and  in  the  even  I  eduxi  tanquam   vasa  captivitatis 

digged  through    the  wall  with    mine  interdiu  :    et   vespere   perfodi  in 

hand  ;  I  brought  it  forth  in  the  twi-  parietem'  manu  ;  in  tenebris  eduxi, 

light,  and  I  bare  it  upon  mi/  shoulder  super  humerum  extuli^  in  oculis 

in  their  sight.  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 
imjjosed  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  cajitivity,  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  pre- 
pared 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  mifjlit  understand  that  all  egress  was 
blocked  up  to  the  Jews,  so  that  no  safety  remained  but  in  con- 
cealed flight.    He  says  also,  hy  the  hand,  whence  it  appears  to 

'  Verbally,  "  but  I  dug  through  a  wall  for  myself." — Calvin. 
''■  Or,  "  I  carried  forth." — Calvin. 


CHAP.  XII.  8-11.       COMMENTARIES  ON  EZEKIEL.  895 

be  done  suddenly  and  timiultuously.  He  says,  that  he  ivent 
out  in  darkness,  and  carried  things  on  his  shoiddet — 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  eveiy  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  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  tliy 
heavenly  rest,  that  we  may  truly  contemplate  that  eternal  in- 
heritance, and  apply  to  it  all  oiu*  endeavours :  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. 


8.  And  in  the  morning  came  the  word  8.  Et  fuit  sermo  lehovse  ad 
of  the  Lord  unto  me,  saying,  me  mane,  dicendo, 

9.  Son  of  man,  hath  not  the  house  of  9.  Fill  hominis,  an  non  dix- 
Israel,  the  rebellious  house,  said  imto  erunt  tibi,  domus  Israel,  domus 
thee.  What  doest  thou  ?  rebellis,i  Qiiid  tu  facis  ? 

10.  Say  thou  unto  them.  Thus  saith  10.  Die  illis,  sic  dicit  Domina- 
the  Lord  God,  This  biu"den  concerncth  tor  lehova,  Principis  onus  hoc* 
the  prince  in  Jerusalem,  and  all  the  in  lerusalem,  et  totius  domus 
house  of  Israel  that  are  among  them.  Israel  qute  in  medio  ipsorum. 

11.  Say,  I  am  your  sign:  like  as  I  11.  Die  eis.  Ego  portentum 
have  done,  so  shall  it  be  done  unto  vestrum  sicuti  feci  ita  fiet  illis, 
them;  they  shall  remove,  and  go  into  in  transmigrationeni,  in  capti- 
captivity.  vitatem  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 

^  Or,  as  we  have  elsewhere  said,  "  exasperating,"  or  "  bitter." — Calvin. 
'  "  This  sorrowful  prophecy." — Calvin. 


396  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXII. 

inquired  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  ej)ithet,  then,  refers  to  the  pre- 
sent 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  yester- 
day that  this  seemed  a  childish  spectacle.  Hence  the  Is- 
raelites seemed,  not  without  I'eason,  to  reject  what  the  Pro- 
phet was  doing  as  a  thing  of  nought.  But  God  does  not 
sufter  his  servants  to  be  reviled  in  this  way.  He  now  signi- 
fied 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  inquired 
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  inquire  into  it ;  but  as  I 
have  said,  docility  and  modesty  ought  always  to  precede. 
But  what  did  the  Israelites  do  ?  they  inquii^ed,  indeed,  the 
meaning  of  the  Prophet's  conduct,  but  only  to  reject  it  with 
ridicule.  For  this  reason  God  is  angry,  and  announces  him- 
self a  severe  avenger  of  that  audacity,  because  they  perse- 
cuted the  sacred  Prophet.  Hence  this  must  be  read  empha- 
tically— 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 
oflended  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  pro2)hecy  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 


CHAP.  XII.  8-11.         COMMENTARIES  ON  EZEKIEL.  397 

does  he  speak  of  any  king  indefinitely,  but  points  out  Zcdo- 
kiah,  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  tliey  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  fol- 
lowed 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  wdiat  no  one  would  expect  to 
liappen.  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  ob- 
stinacy, which,  as  we  have  said,  was  the  cause  of  their  im- 
pious 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  no- 
thing. 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  lec- 
ture. For  he  says,  as  I  have  done,  so  shall  it  be  done  to  you  ; 
that  is,  what  you  now  think  to  be  cliild's  play,  shall  be  seri- 
ously fulfilled  in  yourselves.  For  the  Prophet  seemed  to  act 
a  part  like  a  player,  and  on  this  account  was  derided.      He 


398  COMMENTARIES  ON  EZEKIEL.  LEOT.  XXXII. 

now  declares  that  it  should  not  be  fabulous,  since  the  Is- 
raelites, who  were  left  in  Judea  among  the  Jews,  and  the 
king  himself,  should  not  act  a  part ;  for  Grod  would  com- 
pel them  to  collect  their  baggage,  and  to  take  flight  by 
stealth  in  the  darkness  of  the  night,  which  he  follows  up 
through  the  whole  verse.  Into  hanishment  and  exile,  says 
he,  shall  they  go.  When  therefore  the  Prophet  was  com- 
manded 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. 

12.  And  the  prince  that  is  among  12.  Et  princeps  qui  in  medio 

them   shall   bear   upon   liis   shoulder  ipsorum  est  super  humerum  por- 

in  the  twilight,   and  shall  go  forth  :  tabit  in  tenebris,  et  ingredietur  in 

they  shall  dig  through  the  wall  to  car-  pariete  quem  effoderint  ad  edu- 

ry  out  thereby :    he  shall  cover   his  cendumi   in   ipso :    faciem   suam 

face,  that  he  see  not  the  ground  with  occultabit,  ne    (ut  non)   aspiciat 

his  eyes.  oculo  terram. 

We  have  said  that  two  things  were  shown,  both  the 
people's  exile  and  their  clandestine  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  endeavour  to  escape  secretly  and 
carry  their  own  baggage ;  but  the  prince  himself,  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 
tlie  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  imjily  any 
escape  of  the  multitude  from  similar  punishment :  but  be- 

^  Or,  "  for  carrying  out." — Calvin. 


CHAP.  XII.  12.  COMMENTARIES  ON  EZEKIEL.  399 

cause  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  theii-  pi^ince  was 
in  the  midst  in  another  sense,  because  in  truth  the  eyes  of 
all  were  turned  towards  him,  as  if  when  a  standard  is  erect- 
ed, 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  pretence 
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  hea- 
vens. (Ps.  Ixxxix.  36,  37.)  And  hence  Jeremicih's  lament- 
able complaint :  the  Christ,  or  anointed  of  God,  in  whose 
breath  our  life  consisted.  (Lament,  iv.  20.)  The  Prophet 
does  not  speak  there  after  the  usual  mode,  and  obtrusively 
remind  God  of  his  promise,  as  hypocrites  do,  but  he  has  re- 
spect to  God's  counsel.  For  David,  since  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,  tliey 
still  hoped  to  be  safe  under  their  monarch's  shadow.  But 
their  confidence  was  perverse;  since  they  had  impiously  de- 
parted from  the  true  worship  of  God.  Hence  the  Prophet, 
to  deprive  them  of  that  vain  source  of  pride  and  boasting, 
says,  noio  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. 


•iOO  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXII. 

as  the  sacred  liistorj  narrates.  For  Zedekiah  escaped  tlirougli 
the  gardens  bj  subterraneous  passages :  he  thought  the 
enemy  would  be  ignorant  of  his  flight,  but  he  was  seized. 
(2  Kings  XXV.  4,  5  ;  and  Jer.  xxxix.  4,  5.)  We  see,  then, 
the  meaning  of  this  conceahnent  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  disas- 
trous follows. 

13.  My  net  also  will  I  spread  upon  13.  Et  extendara  rate  meum 
him, and  he  shall  be  taken  in  my  snare:  super  ipsum,  ct  capietur  in  plagis 
and  I  will  bring  him  to  Babylon,  to  the  meis,^  et  educam  eum  uiquit  Baby- 
land  of  the  Chaldeans ;  yet  shall  he  lonem  in  terram  Chaldasa},  et  ip- 
not  see  it,  though  he  shall  die  there.  sam  nun  videbit,  et  illic  morietur. 

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  exti'emities.  But  the  Prophet  now  adds,  that  it 
would  be  useless,  hecause  notwithstanding  this  he  should  he 
taken  hy  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 :  /,  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  aflair  was  under  the 
government  of  heaven.  Men  lent  their  aid,  and  seemed  to 
carry  on  the  work  by  their  own  labour ;  but  unless  God  had 
provided  for  the  event,  all  their  endeavours  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  i)er- 

'  "  In  nets,"  some  translate  "  a  drag-net,"  but  erroneously,  and  this  has 
given  rise  to  mistake,  because  some  have  thought  the  simile  derived  from 
fishes,  while  it  is  clear  that  the  same  thing  is  indicated  by  different  words : 
he  shall  be  taken  therefore  in  my  net.  —  Cdvin. 


CHAP.  XII.  IS.  COMMENTARIES  ON  EZEKIEL.  401 

sist  in  tlio  siege  of  tlie  city,  and  afterwards  opened  tlieir 
eyes,  and  sent  persons  to  disclose  tlic  plans  of  the  king,  so 
tliat  he  might  be  seized  in  a  cave,  as  it  really  happened.  The 
Avhole  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  some  refuge  in  perplexity,  and  on  whatever  side  we 
look  around,  some  hope  deceives  us.  But  God  announces 
that  he  has  7iets  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  incloses  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  endeavour  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  /  luill  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  ven- 
geance should  alight  on  Zedekiah  and  the  whole  people.  It 
was  already  most  miserable  to  be  taken  by  the  enemy  and 
subjected  to  tlieir  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  ej^es  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 

VOL.  I.  2  c 


402  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXII. 

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  tlien  how  God  thunders 
against  the  Israelites,  who  thought  themselves  hardly  treated 
in  exile,  since  they  might  have  remained  safe  at  Jerusalem. 

14.    Aud    I  will    scatter   toward         14.  Et  onines  qui  in  circuitu  ejus 

every  wind  all  that  are  about  him  sunt  in  auxilium  ejus,  et  omnes  alas 

to  help  him,  and  all  his  bands ;  and  ejus  i  dispergam  ad  omnem,  vel  ad 

I  will    draw  out    the  sword   after  qaemlibet,  ventum :  et  gladium  eva- 

them.  ginabo  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  defence  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  in- 
stitute a  comparison — "  it  is  true  indeed  that  the  Chaldeans 
are  besieging  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 
defence."  Lest  this  opinion  should  foolishly  deceive  the 
disbelievers,  God  comes  into  the  field  and  turns  their  atten- 
tion away  from  the  Chaldeans.  For  this  reason  he  ascribes 
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  draAvn  swords  ;  the  Chaldeans  do 

■  That  is,  "  all  his  garrison." — C'a'uin. 


CHAP.  XII.  15.  COMMENTARIES  ON  EZEKIEL.  .403 

that;  but  as  it  is  said  in  Isaiali,  (cli.  x.  15,)  Shall  the  axe 
boast  itself  against  its  owner?  Since  thus  the  vigour  of  the 
Chaldeans  was  nothing  in  itself,  God  armed  them,  and  then 
afforded  them  the  success  which  he  wished.     It  follows — 

15.  And  they  sliall  know  that  I         15.  Et  cognoscent  quod  ego  leho- 

am  the  Lord,  when  I  shall  scatter  vah,  postquam  expulero  ipsos  inter 

them  among  the  nations,  and  dis-  gentes,'  et  dispersero  ipsos  per  ter- 

perse  them  in  the  countries.  ras.- 

Ilere  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  some- 
times 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  aban- 
doned, who  do  not  acknowledge  God  except  in  death.  Yet 
Zedekiah  was  not  entirely  without  the  fear  of  God :  he  reve- 
renced 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  favour,  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  dili- 
gently notice  this.  For  the  impious  do  not  think  themselves 
so  stupid  as  to  refuse  to  God  his  just  honour ;  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  Jcnoiv,  because  this  contempt  hindered 
them  from  ascribing  praise  to  God  for  his  power ;  for  they 
had  been  terrified  by  even  his  nod.     Jeremiah  had  assidu- 

*  Or,  "dissipate,"  or,  "scatter  abroad;"  ""VDn^,  beJiephitzi,  signifies 
violent  expulsion. — Caloin. 

-  That  is,  "  through  different  regions." — Calcia. 


404  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXIT. 

ously  instructed  tliem  in  Grod's  word,  but  tliey  were  so  hard- 
ened tliat  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,  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 — ■ 

16.  But  I  will  leave  a  few  men  of  them  16.     Et   resicluos    faciam   ex 

from  the  sword,  from  the  famine,  and  illis  homines  numeri '  a  gladio,  a 

from  the  pestilence ;  that  they  may  de-  fame,  a  peste,  ut  enarrent  cunc- 

clare  all  their  abominations  among  the  tas  abominationes  suas  in  genti- 

heathen  whither  they  come ;  and  they  bus,  ad  quas  venient ;  et  cogno- 

shall  know  that  I  am  the  Lord.  scent  quod  ego  lehovah. 

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  ven- 
geance. 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  Avovdd  be  in- 
exorable 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  nar- 
rate, he  does  not  mean  that  they  Avould  be  witnesses  to  their 

'  That  is.  '•  few  men." — Calriii. 


CHAP.  XII.  ]  G.  COMMENTARIES  ON  EZEKIEL.  405 

own  sinSj  as  the  pious  are  accustomed,  as  M^e  shall  see  else- 
where, 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.^  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  gua.rdian  of  the  city,  and 
would  have  been  their  perpetual  preserver,  if  their  perverse- 
noss  had  not  jDrevented  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  ex- 
treme 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  that  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  favour ;  and  at  length 
they  should  be  compelled  to  feel  him  as  their  judge,  even  to 
their  eternal  destruction. 

PRAYER. 

Grant,  Almighty  God,  since  thou  fleclarest  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  be- 
coming to  thy  children,  so  that  we  may  repent  of  our  sins,  and 

1  "  Realis  sermo." — Calvin.  "  Une  parole  par  cil'cct,  c'est  a  dire,  reelle." 
—Fr. 


406  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXIII. 

obtain  their  pardon,  luitil  at  length  we  are  freed  from  all  cor- 
ruptions of  the  tlesh,  and  become  partakers  of  that  eternal  and 
celestial  glory  which  thy  only-begotten  Son  has  purchased  for 
us  by  his  blood. — Amen. 


17.  Moreover,  the  word  of  the  17.  Et  fuit  sermo  lehovfe  ad  me 
Lord  came  to  me,  saying,  dicendo, 

18.  Son  of  man,  eat  thy  bread  IS.  Fill  hominis,  panem  tuam  in 
with  quaking,  and  drink  thy  water  tremore  comedo,  et  aquas  tuas  in 
with  trembling  and  with  carefulness ;  tumultu  et  dolore '  bibe  ; 

19.  And  say  unto  the  people  of  10.  lit  dices  ad  populum  terrse, 
the  land,  Thus  saith  the  Lord  God  Sic  dicit  Dominator  lehovah  habi- 
of  the  inhabitants  of  Jerusalem,  and  tatoribus^  Hierosolymaj  super  terram 
of  the  land  of  Israel,  They  shall  eat  Israel,  Panem  suam  in  anxietate* 
their  bread  with  carefulness,  and  comedent,  et  aquas  suas  in  desola- 
drink  their  water  with  astonishment,  tione  bibent,  ut  vastetur*  terra  a  sua 
that  her  land  may  be  desolate  from  plenitudine,  propter  violentiam  em- 
ail that  is  therein,  because  of  the  vio-  nium  qui  habitant  in  ea. 

lence  of  aU  them  that  dwell  therein. 

The  Propliet  is  now  ordered  to  represent  the  famine  which 
awaited  the  Jews  in  both  the  siege  and  exile.  But  this 
prophecy  ouglit  to  he  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  im^n'egnable. 
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 
attemjDt  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 

^  Either  "  torture,"  or,  "  anxiety." — Calvin. 

^  Or,  "inhabitants." — Calvin. 

^  Either  "  torture,"  or,  "  i^ain,"  for  he  repeats  the  same  word. —  Calvin. 

■•  Or,  "  be  made  desolate." — Calvin. 


CHAP.  XII.  17-19.       CiiM-MENTAllIES  ON  EZEKIEL.  407 

and  the  Jews,  hence  an  outward  symbol  is  added.  The  Pro- 
phet therefore  is  the  image  of  the  bcsieg-cd  people,  and  hence 
he  is  ordered  to  eat  his  hi^ead  with  trembling,  that  the  spec- 
tacle 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  re- 
gions through  which  the  exiles  were  dispersed.  As  we  have 
before  seen,  it  was  to  their  advantage  to  hear  this,  because 
thev  thouo-ht  that  the  Jews  remaininof  at  home  were  treated 
well,  and  themselves  miserably.  Hence  not  only  their  com- 
plaint but  even  their  outcry  against  God  and  his  servants, 
especially  Jeremiah.  This  then  is  tlie  reason  why  the  Pro- 
phet 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  captivit}^  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  plun- 
dered whatever  it  contained,  and  so  the  region  was  despoiled 
of  its  wealth.  The  reason  follows,  through  the  violence  of 
those  tvho  dwell  in  it.     Some  explain  this  erroneously  of  the 


408  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXIII. 

Clialdees,  because  they  lost  tlie  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 
ujD  to  violence,  cruelty,  and  rapacity.  D/^DPl,  chemes,  signifies 
all  kinds  of  injury,  but  usually  means  violence  and  rapine. 
Hence  we  understand  the  Prophet's  intention,  namely,  that 
the  Jews  sviffered  this  slaughter  deservedly,  because  the  just 
reward  of  their  wickedness  was  measured  out  to  them.  And 
thus  Ezekiel  represses  all  complaints,  in  whicli  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 — 

20.     And   the    cities   that   are   in-         20.  Et   urbes    liabitatiB    redi- 

habited  shall  be  laid  Avaste,  and  the  land  gentur   in   solitudinem,   et   terra 

shall  be  desolate  ;  and  ye  shall  know  vasta  erit,^  et  cognoscetis  quod  ego 

that  I  am  the  Lord.  lehovah. 

He  pursues  the  same  sentiment.  He  had  threatened  de- 
struction 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  ven- 
geance 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  Avas  rendered  subject  to  the  lust  of  the  enemies. 
He  afterwards  adds  what  we  have  noticed  previously,  ye 
shall  know  that  I  am  Jehovah.  They  had  heard  this  instruc- 
tion 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  succours  by  which  that  wretched  people  had  been 
snatched  from  even  immediate  death.  But  as  their  impiety 
had  stupified  them,  so  that  they  carelessly  despised  not  only 
the  Proj^het's   teacliing,    but   the  veiy  judgments   of   God, 

1  Or,  ''  desert." — Calvhi. 


CHAP.  XII.  21-23.     COMMENTARIES  ON  EZEKIEL.  409 

when  he  openly  punished  them,  this  knowledge  is  not  men- 
tioned 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  con- 
trast is  always  to  be  observed  between  that  knowledge  which 
sjirings  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 — 

21.  And  the  word  of  the  Lord  21.  Et  fait  seriiio  lehovie  ad  me 
came  unto  me,  saying,  dicendo, 

22.  Son  of  man,  what  is  that  22.  Fill  hominis,  quodnam  pro- 
proverb  tiiat  ye  have  in  the  hind  of  verbium  hoc  vobis  in  terra  Israel 
Israel,  saying,  The  days  are  pro-  dicendo,  prorogati  sunt  dies,^  et 
longed,  and  every  vision  faileth  ?  evaniut  omnis  prophetia  ? 

23.  Tell  tlieni  therefore,  Thus  23.  Propterea  dices  illis,  sic  dicit 
saith  the  Lord  God,  I  will  make  Dominator  Ichovah,  Quiescere^  fa- 
this  proverb  to  cease,  and  they  shall  ciam  proverbium  hoc,  et  non  pro- 
no  more  use  it  as  a  proverb  in  Israel ;  verbiaiiunt  amplius  in  Israel :  quin 
but  say  unto  them.  The  days  are  at  potius  loquere  ad  eos,  A])propinqua- 
hand,  and  the  etfect  of  every  vision,  runt  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- 
belled 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  Proi^hets.  For  this  was 
their  boasting  :  Oh  !  the  days  are  proloyiged  :  therefore  every 
vision  has  passed  away  and  failed.  From  this  delay  they 
argued  that   tliey  had    no   cause  for   fear,   since  wliatever 

*  Or,  "  protracted." — Calvin.  ^  Or,  "cease." — Calvin. 


410  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXIII. 

Jeremiah  and  the  rest  had  predicted  had  passed  aAvay.  We 
perceive  then  how  unbelievers  turn  the  patience  of  God  into 
material  for  obduracy  and  stupidity.  God  sjoares  them,  gives 
them  leisure,  and  invites  them  to  repentance  ;  but  what  do 
they  do  ?  They  count  the  days  and  years,  and  when  they 
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  people,  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  threatenings  ?  In  this  way  all  reli- 
gion 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 
liis  servant  among  the  others,  because  he  was  one  of  the 
people  :  hence  he  particij)ates  in  that  which  did  not  belong- 
to  him  personally.  Moreover,  this  passage  must  be  diligently 
noticed,  when  the  impious  conclude  that  they  have  no  occa- 
sion 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  in- 
stantly appear,  since  they  treat  his  teaching  without  the 
slightest  respect.  Since,  therefore,  unbelievers  are  never 
afraid  unless  terrified  by  the  power  of  God,  and  arc  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  ho  saw  the  whole  world  immersed. 
(Heb.  xi.  7.)  Although,  therefore,  God  conceals  his  hand 
for  the  time,  let  us  learn  so  to  fear  the  whole  of  his  instruc- 
tions that  delay  may  not  lead  us  into  such  sloth  as  this. 


CHAP.  XII.  24.  COMMENTARIES  ON  EZEKIEL.  411 

Now  liG  adds,  Thou  shalt  tell  them,  therefore,  thus  saith  the 
LordJehovah  :  I  will  make  this  proverb  cease  from  the  land 
of  Israel.  Here  God  shows  that  his  anger  was  more  and 
more  inflamed  by  their  contemi^t.  And  the  impious,  by 
pretending  that  he  is  not  true  to  his  word,  produce  the  effect 
of  hastening  the  accomplisliment  of  those  judgments  which 
otherwise  God  was  prepared  to  suspend.  Lastly,  the  im- 
pious stimulate  God  to  exercise  his  vengeance,  while  they 
infer  that  they  have  escaj)ed  through  delay,  and  that  the 
vision  was  so  fleeting  and  evanescent  that  they  provoke  him 
purposely  to  a  contest.  For  the  confirmation  of  this  senti- 
ment follows  directly,  that  veynly  the  days  were  a,pproachittg. 
Since  time  gave  the  Jews  confidence  in  escape  from  punish- 
ment, God  announces  that  the  end  was  at  hand,  that  they 
may  feel  themselves  to  have  been  too  long  blinded  while 
they  abused  his  continued  forbearance.  The  days  then  ap- 
p)roached  :  also  the  word  of  every  vision  :  "  the  word"  is  here 
taken  for  the  "  effect."  We  know  that  1^*1,  deber,  is  often 
taken  for  "  thing,"  "  business,''  "  result ;"  but  in  this  place 
the  Prophet  takes  the  word  for  the  effect  of  the  A^'ision,  as  if 
he  had  said,  that  whatever  the  Prophets  had  spoken  should 
be  firm  and  stable.     It  follows — 

24.  For  there  shall  be  no  more  any  24.  Quia  non  crit  aniplius  omnis 
vain  A-ision  nor  flattering  divination  vision  mendacii/  et  divinatio  blan- 
witliin  the  house  of  Israel.  dientis  in  medio  domus  Israel. 

Here  God  deprives  the  Jews  of  another  source  of  confi- 
dence ;  for  they  flattered  themselves,  and  had  their  own 
agitators,  that  is  false  Prophets,  who  puffed  them  up  with 
flatteries :  hence  when  they  heard  j)rophecics  of  sadness 
they  despised  them,  and  afterwards  hardened  themselves  as 
if  the  Prophets  had  frightened  them  needlessly.  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  de- 
struction of  the  city  and  temple  were  at  variance  with  many 
promises.     We  see  then  that  the  Prophets  were  desj)ised  by 

•  That  is,  "  any  vision." — Calvin.  -  Or,  "  vanity." — Calvin. 


412  COMMENTARIE.S  ON  EZEKIEL.  LECT.  XXXIII- 

the  voluntary  contumacy  of  tlic  people,  and  also  Ly  the  per- 
verse acts  of  the  false  Prophets.  Afterwards  God  asserted, 
that  the  days  ajiproached  :  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  Avickedness.  Since  then 
the  people  were  made  ashamed  by  slaughter,  in  this  sense 
and  for  this  reason  it  is  said,  that  2^i'ophecies  of  vanity  must 
he  taken  away :  afterwards,  divination  of  flattery  from  the 
midst  of  the  house  of  Israel.  For  in  ease  and  shade  they  pro- 
mised 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  confidence  of  the  peo2:)le  by 
their  vain  enticements.  Now  we  understand  the  Prophet's 
genuine  sense.     It  follows — 

2.5.  For  1  am  the  Lord :  I  will  speak,  2").  Quia  ego  lehovali  loquar : 

and  the  word  that  I  shall  sipeak  shall  quod   loquar  verbuni,   faciam  ;' 

come  to  pass  ;  it  shall  be  no  more  pro-  non  protrahetur  aniplius,  quia  in 

longed  :  for  in  your  days,  O  rebellious  diebus  vestris  domus  exasperans,^ 

house,  will  I  say  the  word,  and  will  per-  quod  loquar  verbum, faciam  illud, 

form  it,  saith  the  Lord  God.  dicit  Dominator  lehovah. 

He  confirms  the  last  verse.  Tliere  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,  because  God  who  speaks  is  not  divided  against 
himself  Whenever  he  opens  his  mouth,  he  stretches  out 
his  hand  to  fulfil  his  words.  Now  we  understand  the  Pro- 
phet's moaning  ;  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. 

1  "  The  copula  is  not  redvmdant." — Calvin. 
^  Or,  "rebellious." — Calvin. 


CHAP.  XII.  2G-28.      COMMENTARIES  ON  EZEKIEL.  413 

"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  some  Avay  included  in 
his  word.  This  is  the  meaning  of  the  whole  verse,  /  Jehovah 
will  utter  a  ivord,  and  whatever  I  shall  titter  that  ivill  I  do  : 
it  shall  be  no  longer  delayed,  but,  as  I  have  often  said,  it 
shall  return,  nay  in  your  days,  0  rebellious  house,  I  ivill  do 
what  I  have  spoken  by  my  servants.  Here  he  expresses  what 
might  yet  aj^pear  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  destroj^ed  with  the 
temple  for  thirty  years.  But  now  God,  after  the  manner  of 
men,  defines  the  time  to  be  near,  because  those  who  were 
then  alive  should  see  the  accomplishment  of  the  prophecies 
which  they  had  despised.     It  follows — 

2fi.  Again  the  word  of  the  Lord  26.  Et  fuit  sermo  lehova;  ad  me, 

came  to  nfe,  saying"?  dicendo, 

27.   Son  of  man,  1)ehold,  they  of  27.  Fili  hominis,  ccce  domns  Is- 

tlie  liouse  of  Israel  say,  The  vision  rael  dicimt,^  visio  quam  hie  vidit, 

that  he  seeth  /.•>  for  many  days  to  ad   dies    mnltos    extenditiir,    et  in 

come,    and   lie   prophesieth   of  the  tempora  longinqua  ipse  proplietat. 
times  ill  at  are  far  oft". 

2.S.  Thereforesayimto  them,  Thus  28.  Propterea   dices   ad  eos,  Sic 

saith   the   Lord    God,   There   shall  dicit  Dominator  leliovah,  non  proro- 

none  of  my  words  be  prolonged  any  gabitm*   amplius ;    omnes   sermones 

more ;  but  the  word  which  I  have  quos  locutus  fucro,  sermonem  eliam 

spoken  shall  be  done,  saith  the  Lord  faciam,^  dicit  Dominator  lehovah. 
God. 

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  confi- 
dence in  Prophecy,  and  then  to  get  rid  of  all  heavenly  doc- 
trine. 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  frivol- 
ous, because  the  time  was  put  off,  they  said — it  may  happen 
that  God  will  accomplish  what  he  has  denounced  against  us 
by  bis  servant :  meanwhile  let  us  feast  securely  as  we  shall 
be  dead  before  these  things  can  happen.     We  see,  therefore, 

1  «  Saying."- Cuiff)?.  «  Or,  "  I  will  fulfil."— ra/r/n. 


414  COMMENTARIES  ON  EZEKIEL.  LECT.  XXXIII. 

that  tliere  were  two  classes  of  men :  some  who  utterly  re- 
jected God's  Prophets,  and  wantonly  derided  their  threats : 
this  gross  impiety  has  heen  already  exposed.  But  others 
neither  openly  nor  distinctly  pronounced  God  to  be  a  liar, 
hut  put  far  away  from  them  the  performance  of  the  prophetic 
announcement.  We  see  that  the  former  were  so  abandoned, 
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  oj^en  contemj^t  of  God  is 
easy.  Those  then  who  feign  themselves  quiet  and  without 
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  2')rophesied  for  many  days  and  a  long  period. 
Now  he  adds,  thou  shalt  say  unto  them,,  it  shall  not  be  any 
longer  put  off.  Some  thus  interpret  these  woi'ds — 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  he  put  off  any  longer,  for  the  words  which  I 
utter  I  will  execute.  Here  again  he  confirms  what  we  for- 
merly 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  perforin,  and  to  change  their 


CHAP.  XII.  26-28.    COMMENTARIES  ON  EZEKIEL,  415 

plans  ;  notliing  of  the  kind  ouglit  to  bo  imagined  of  God, 
for  his  hand  is  always  in  union  with  his  speech.^ 

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  disposi- 
tions, 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. 

1  The  reader  may  profitably  peruse  the  comment  of  CEcolampadius  on 
this  chapter.  He  spiritualizes  it  more  than  Calvin,  and  treats  it  allegori- 
cally,  thus  giving  it  a  personal  and  practical  bearing  on  oiu-selves.  He  says, 
"  Unica  et  perpetua  allegoria  est,  propter  contemptum  verbi  Dei  instare 
captivitatem  conscientiarum,  et  alienationem  a  Jerusalem,  a  vero  Dei  cultu, 
qui  est  in  spiritu  et  veritate  ;  unde  servilia  opera  peccatorum  in  sabbatismo 
Christi  vetantur."  His  explanations  are  always  sound,  and  his  practical 
reflections  very  instructive. 


END  OF  VOLUME  FIRST. 


rtlNHUnOH  :    T.  CONSTABLE,  PRINTER  TO  HER  MAJESTV. 


Princeton  Theological  Semmary-Speer 


1    1012  01147  5706 


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