---
title: "Commentary on Ezekiel, Volume 1"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 29 of 41
url: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/29/
cite: "John Calvin, tr. Thomas Myers, Commentary on Ezekiel, Volume 1, section 29. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/29/"
---

# Commentary on Ezekiel, Volume 1

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Ezekiel, volume 1 of 2.

## 29. Ezekiel 8:18

Source: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/29/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/29/#p-N

[¶0] Ezekiel 8:18 18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. 18. Ego etiam vicissim faciam in iracundia mea: non parcet oculus meus et non miserebor: et cum elamaverint ad aurem meam voce magna, non audiam ipsos.

[¶1] This seems to me a confirmation of the last clause. For he had said, that they sent forth their boughs or east them forth, but yet to their destruction. He now repeats the same thing in other words. Therefore I will also act in, my turn — that is, as they now boldly increase their superstitions, and so continually provoke me, at length I will act, says he. There is a tacit contrast, since God forsooth had ceased for a long time, because there is a certain form of rest when he ceases from his judgments: God seems to rest when he does not take vengeance on man’s wickedness, when he indulges them and passes them by for a time. Since, therefore, he had so 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 proved by all methods that they were desperate in their wickedness. For truly nothing had been omitted towards curing them, unless they had been of an abandoned disposition and of most obstinate manners. Since, therefore, they were such, it is not surprising that God was extremely enraged against them, so that he left them no hope of pardon. But this ought to be referred generally to the whole body of the people: meanwhile it is by no means doubtful, as we shall afterwards see, that God excepts his elect from the ordinary multitude. If any one object, that God always hears prayers, I reply that he never rejects prayers which spring from faith: but here that tumultuous clamor is alluded to which necessity occasions to unbelievers. For although they fly to God as their natural sense impels them, yet they do not this with composed minds, nor even relying upon the promises of God: but because the torture of their minds does not suffer them to rest, so that by a natural impulse they are carried to God and cry to him without any faith or sincere affection. He speaks, therefore, concerning that kind of ejaculation which is described to us in the case of Esau, and hence he says with a loud voice, (Genesis 27:34; Psalm 3:4; Psalm 22:2; and Psalm 32:3, and 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 incredulous to utter their clamor 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 —

### Ezekiel 9:1

[¶3] Ezekiel 9:1 1. He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. 1. Et clamavit voce magna in aure mea dicendo, appropinquate praefecturae urbis: et quisque instrumentum perditionis suae in manu sua.

[¶4] Now the manner of that vengeance which was lately mentioned is expressed. Hence the Prophet says, God exclaimed, so that his command reached to the Chaldeans, who were to be executors of his vengeance, and therefore the 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, approach ye the prefecture: the thing is put for the persons, or the name of the men may be understood, and thus פקדות, phekdoth, may be taken in the genitive case. As to the general meaning, God commands his servants who held authority over the devoted city, to approach, or apply themselves, or be ready to fulfill his work, and let each, says he, have his instrument of destruction: here destruction is taken actively. For God does not mean that the Chaldeans were armed for their own destruction, but for that of the Jews, and the ruin of the city. It follows —

### Ezekiel 9:2

[¶6] Ezekiel 9:2 2. And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter-weapon in his band; and one man among them was clothed with linen, with a writer’s inkhorn by his side: and they went in, and stood beside the brasen altar. 2. Et ecce sex viri venientes e via portae superioris quae est e regione aquilonis: et cuique instrumentum mallei sui in manu sua: et vir unus in medio ipsorum vestitus lineis, et atramentarium scribae in lumbis ejus: et venerunt, et steterunt e regione altaris aenei.

[¶7] Now the Prophet writes that God’s command was not vain or empty, because the effect appears directly by vision. Therefore six men offered themselves. Why again he names six, rather than more or fewer, I have not found out. For some cite the thirty-ninth chapter of Jeremiah, where eight leaders are referred to who were in Nebuchadnezzar’s army, and had the chief authority; but first they vary in number, then they twist themselves in many ways. But I am not so anxiously curious, nor does it seem to me of any consequence, unless perhaps God wished to show his servant that a little band was sufficient, and that there was no need of a large army: or by six men he confusedly designated the whole army. It is certain indeed that Nebuchadnezzar came surrounded with a large force to destroy the city; but in the meantime God wished to destroy that pride and contumacy of the people, since he only shows to his servant six men who could destroy the whole city. He says therefore, that he came by the gate, or by way of a lofty gate, or higher one, which was towards the north, because Babylon lay towards that region with respect to Jerusalem. It appears therefore that the Chaldeans were here pointed out, to whom the way was direct through that gate, since it ascended from the north over against Jerusalem. He says, each man had an instrument of destruction, or of pounding. This word is derived from נפף, 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 he says that they stood near the altar For it was a sign of their readiness to obey God’s commands when they placed themselves before the altar. But this passage is worthy of notice, because it shows us how anxiously we ought to give heed to God’s threats, which are for the most part directed against us. In order that we may learn to rouse ourselves from our torpor, here as in a glass the conjunction of God’s vengeance with his threats is proposed to us. For as soon as he had spoken, we see that there were six men armed and drawn up for destroying the city. But God wished to show his Prophet this vision, because his business was with a hard and stupid people, as we have already seen. God’s voice was as it were their final doom: just as if a trumpet resounded, and announced that there was no hope of pardon unless the enemy gave himself up directly. So therefore God exclaimed with a loud voice, but this was no empty cause of fright, because he directly joined the execution of it, when six men appeared before the altar. But he calls the altar which Solomon had built of square stones brazen: even the brazen altar was not sufficient, but it looks to its first origin.

[¶8] Now he says that there was among them, one man clothed with a linen garment (1 Kings 8:64.) He is not placed among the multitude, as one among the others, but he is separated, because his signification is distinct. This man then doubtless sustained the character of an angel, and it is sufficiently customary in Scripture that angels, when they take a visible form, should be called men: not because they are really men, but because God endues them with such forms as he sees fit. Some, whose opinion I do not altogether reject, restrict this to Christ. But because the Prophet adds no remarkable traits, I had rather receive it generally of any angel. He says therefore, that there was among the Chaldeans, who were prepared to execute God’s vengeance, one man clad in a linen garment A distinct mark is sometimes given to angels which separates them from men. The linen garment was then a remarkable ornament. And the sacrificing Papists, as if they were apes, have imitated that custom in their garments called surplices. But since priests were accustomed to be clad in linen robes, here the angel was represented to the Prophet in this garb. Now let us go on, because in the next verse it will be evident why mention was made of that angel.

### Ezekiel 9:3-4

[¶10] Ezekiel 9:3-4 3. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; 3. Et gloria Dei Israel ascendit a cherub super quem residebat ad limen domus: et clamavit ad vi-rum indutum vestibus lineis, eujus atramentarium seribae in lumbis erat. 4. And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. 4. Et dixit Iehovah ad ipsum, transi per medium urbis, per medium Hierosolymae: et signa signum super frontes virorum qui gemunt, et clamant super omnibus abominationibus quae patiuntur in medio ejus.

[¶11] Now the Prophet shows why the angel was added to the Chaldeans, namely, to put a bridle on them, lest they should rage promiscuously and without selection against the elect and the reprobate. This is a remarkable passage, because from it we learn, first, that God effectually threatens the impious, so that he may have attendants always at hand to obey him; then, that even unbelievers make war under the direction of God, and are governed by his rod, and do nothing except at his will. Nor are the Chaldeans said to have come to the temple in vain, and to have placed themselves before the altar of God. This is not related to their praise, as if they obeyed God spontaneously, or as if they had purposed to themselves to carry out his commands, but the secret providence of God is here treated. Although, therefore, the Chaldeans gave the rein to their self-will, and did not think themselves divinely governed; yet God here pronounces that they were under his hand just as if God had them as hired soldiers: as Satan is said to have joined himself to the sons of God: this was not a voluntary obedience, but because his machinations could not attack the holy Job, unless by God’s command. (Job 1:6.) God’s sons appear in a very different way, since they offer a free obedience, and desire him only to reign. But how great soever is the difference between the sons of God and Satan, and all the reprobate, yet it is equally true that Satan and the wicked obey God. This, therefore, we must learn in the second place. But, thirdly, we are taught that God never rashly executes his vengeance without sparing his elect. For this reason in the slaughter of Jerusalem he has an angel, who opposes a shield, as it were, to the Chaldeans, lest their cruelty should injure them beyond God’s pleasure, as we shall by and bye see. Therefore I said that the place was remarkable, because when God puts forth the signs of his wrath, the sky is, as it were, overclouded, and the faithful no less than the unbelieving are frightened, nay terrified with fear. For as to outward condition, there was no difference between them. Because therefore the sons of God are subject to that terror which obscures all sense of God’s favor in adversity, so this doctrine must be held diligently, namely, when God gives the rein to furious men, so that they dissipate, overthrow, and destroy all things, then the angels are always united, who restrain their intemperance with a hidden bridle, since otherwise they would never be moderate.

[¶12] He says, therefore, that the glory of the God of Israel ascended from the cherub to the threshold He takes the glory of God for God himself, as we may readily collect from the next verse; for he says that Jehovah had spoken. But this speech agrees very well, because God cannot be comprehended by us, unless as far as he accommodates himself to our standard. Because therefore God is incomprehensible in himself, nor did he appear to his Prophet as he really is, (since not angels even bear the immense magnitude of his glory, much less a mortal man,) but he knew how far it was expedient to discover himself, therefore the Prophet here takes his glory for himself; that is, the vision, which was a sign or symbol of the presence of God. But he says that it ascended from the cherub Here also is a change of number, because God is said everywhere to sit between the cherubim. (2 Samuel 6:2; 2 Kings 19:15; Isaiah 37:16.) But here only one cherub is put, but this figure of speech is well understood, as it is so common, for God resided between the cherubim: it is said that he went thence to the threshold of the temple This was a prelude to departure, as we shall afterwards see. And this testimony was needful to the Jews, because they thought that God was bounded by the visible temple. Hence the Prophet shows that God was not fixed to a place, so as to be compelled to remain there. This is the reason why it is said that he came from his seat to the threshold of the temple Now, he adds, that he cried out to the man clad in the linen garment, and whose inkhorn was by his side, though others translate it writing-tablets: but as he afterwards says, write on their foreheads, it is very probable that the ink was in his girdle, that he might mark the elect of God, that the Chaldeans should not touch them. Again he calls the angel a man, but on account of the form which he put on, as I said before. I cannot proceed further.

### Prayer Lecture 23

### Prayer

[¶15] Grant, Almighty God, since thou hast deigned to approach us so familiarly, that in return we may also desire to approach thee, and remain in firm and holy union; so that whilst we persevere in that lawful course which thou prescribest for us in thy word, thy blessings may increase towards us, until thou leadest us to fullness, when thou shalt gather us into thy celestial kingdom, by Christ our Lord. — Amen.

### Lecture twenty fourth

[¶17] Lecture Twenty-fourth.

[¶18] 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 תו, tho, 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. תו, 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 תורה, thoreh, which signifies the doctrine of the law, begins with the same letter. Jerome brings forward another figment: he says that in his time, among the Samaritans, the letter ת 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 unworthy of mention. If puzzles please you, it would be a better reason why the faithful were marked with the last letter, because they were last among men, and as it were the offscouring of the world. Since therefore from the beginning, the world has treated the sons of God as if they were castaways, therefore I have said that they may be signed with the last letter: but we may be content with the simple and genuine sense of the Prophet: therefore God orders their foreheads to be signed. We yesterday explained the cause, and said that a most useful doctrine could be collected from this place, namely, when all things seem mingled on the earth, and turned upwards and downwards, yet that God never casts away the care of his own, but protects them from all harm. God therefore always restrains his judgments, so that he really proves that the safety of his people is dear and precious to himself. We gather also that angels are ministers of this grace, because they watch over the safety of the faithful, as Scripture everywhere testifies. (Psalm 91:11, 12, and elsewhere often.) Now, if any one asks what this sign was? it must be simply answered, that this vision was presented to the Prophet for the common perception of all; for if we wish to single out a few in a crowd, we need some sign. God therefore here borrows what we read concerning a sign from the customs of men: for the faithful could not otherwise understand that they were beyond the reach of weapons, when mixed with the unbelieving. Because therefore it seems the common condition of all, they might be frightened just as if God should raise his hand to chastise their sins. Therefore he says here, that they were signed in some way. It is true then that we daily bear a sign by which God distinguishes us from the reprobate. For the blood of Christ reconciles us to the Father, as is sufficiently known; but perhaps that also may be too far-fetched. It is also true that when God struck the land of Egypt, the Israelites were passed over by the angel, since the blood of a lamb was sprinkled on the door-posts. (Exodus 12:22, 23.) Every house which had the mark of blood was secure and safe, when God’s vengeance was inflicted upon all the Egyptians. But as to this passage, I interpret it thus: when God gives liberty to unbelievers, so float they seem to be able to overturn the whole world, the angels are at the same time sent forth, who hinder their lust that they should not touch the sons of God. This then is sufficient for us.

[¶19] 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, אנך, anek, and אנה, aneh; but one is written by K final, and the other by ה. He says then, that the faithful groan over the abominations: and then, that they cry out: for thus they translate the latter clause, although it may also be taken for bewailing, if we only understand outward sorrow, and that which openly appears. Hence we gather how God receives us under his guardianship, and sends us his angels as protectors, so that if mixed with the impious, we may yet keep ourselves undefiled by their pollutions, and then when we cannot correct their wickedness, yet we bear testimony by grief and sorrow that they displease us. When the Apostle commends to us the patience of Lot, he says, that he tormented his heart while he dwelt in Sodom. A single stranger could not recall those abandoned ones to a sound mind, who had given themselves over to all wickedness. (2 Peter 2:7.) But he did not grow hardened to the foulness of so much sin, but continually groaned before God, and Was in perpetual grief. The Prophet now bears the same witness concerning other believers. Whatever it is, God here shows what he wishes his sons to be. Therefore if we allow ourselves to approve the sins of the impious, and take pleasure in them and applaud them, we boast ourselves in vain to be God’s sons, because he does not reckon any among his own who do not groan at abominations. And truly this is the sign of too much sloth, when we see the sacred name of God made the subject of ridicule, and all order overthrown, and yet are not affected with grief. Nor is it surprising if we are involved in the punishment of sins which our own connivance has fostered, instead of their being a torment to us. For that exhortation must be remembered, that the zeal of God’s house may eat us up, and the reproaches of those who reproach God may fall upon us, (Psalm 69:10,) as it is said elsewhere, May my tongue cleave to my palate, if I am unmindful of thee, O Jerusalem, at the summit of my mirth. (Psalm 137:6.) Therefore when we see on one side the name of God trodden as it were under foot, and all justice violated, we see on the other side the Church of God miserably and cruelly afflicted, if we smile in security, by this very thing we sufficiently show that we have nothing in common with God, and in vain we call him Father. Hence these titles must be marked, by which the Prophet marks all God’s elect, when he says, whosoever groan over the abominations: then he adds the word, crying out, the better to express the ardor and vehemence of their zeal, — just as if he said that groaning was not sufficient, as many groan in a corner, when they see the whole order of God so perverted, but when they come to the light and the sight of men, they dare not give any sign of the least suspicion, because they are unwilling to incur hatred and ill-will. The Prophet therefore here exacts more from the sons of God than secret groaning, when he wishes them to groan openly and vociferate; so that they bear witness that they abominate those things which God has condemned in his law. Now it follows —

### Ezekiel 9:5-6

[¶21] Ezekiel 9:5-6 5. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 5. Illis autem dixit in auribus meis, Transite per civitatem post eum, percutite: et ne parcat oculus vester, et ne misereamini: 6. Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house. 6. Senem, adolescentem, puellam, puerum et mulieres percutite ad internecionem: tamen ad omnem virum super quem fuerit signum, ne accesseritis, et a sanctuario meo incipite: et inceperunt a viris sentortbus qni erant coram domo.

[¶22] Now the Prophet adds, that the Chaldeans were sent to destroy the city and its inhabitants, but the order must be observed, because they are ordered to go behind the angel. The grace of God therefore precedes to the safety of all the pious: then he opened the gate, and made a way open for his wrath, long and wide, after he had removed the faithful from all danger: for this reason it is said, that he went through the city yet after him. And Patti also signifies this, when he says, after that your obedience has been fulfilled, then wrath is at hand against all rebels and proud ones. (2 Corinthians 10:6.) God therefore first cares for his own; but after he has received them into his keeping, and hid them as it were under his wings, then he permits the flame of his wrath to burn against all the wicked. In fine, we see that as often as God revenges man’s wickedness, he regards his Church, and treats all as worthy of peculiar care who are endued with true and serious piety.

[¶23] 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 boys or girls; as if he said, that he must rage against all promiscuously, without any choice of age or sex. He here opposes women to men, because that sex bends even the most cruel to pity, and we know that when men are slain, women are preserved. Now girls seem to hold a better position and boys also: and decrepit old men, because nothing is to be feared from them, are preserved safe. But God wishes the Chaldeans so to attack the whole city, that they respect neither age nor sex. Meanwhile he excepts the faithful of whom he had spoken, upon whomsoever the mark shall be, do not approach him. Here it is asked, were all the good preserved free from slaughter? for we know that Jeremiah was drawn into Egypt, to whom Chaldaea would have been a preferable place of banishment. Already Daniel and his companions had been snatched away before him, many were faithful in that multitude. On the other hand, we see many despisers of God either escaped or left in the land, as Nebuchadnezzar wished the dregs of the people to remain there. But we saw of what sort they were in Jeremiah. It follows therefore that God neither spared all the elect, nor made a difference in consequence of the mark, because the wicked obtained safety as well as the faithful. (Jeremiah 39:10; Jeremiah 43:2, 3, 4; Jeremiah 44:15, 16.) But we must observe, although God apparently afflicts his people with the ungodly, yet they are so 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 spare his own as not to exercise their faith and patience, but he does spare them so that no destruction happens to them, while he is always their protector. But when he seems to give license to the impious, he grants this to their destruction, because they are rendered more and more inexcusable. And this daily experience teaches us. For we see that the very best are so afflicted, that God’s judgment begins with them. We see meanwhile that many reprobate exult with joy, even when they wantonly rage against God. But God has the care of his own as if they had been sealed, and separates them from the ungodly; but their own destruction remains for the ungodly, and they are already held within its folds, although it is not yet perceptible by the eye.

[¶24] It follows, begin at my sanctuary. By the word “sanctuary” the priests and Levites are doubtless intended, and their fault was clearly greater. There was indeed a small number who worshipped God purely, and stood firm in their duty, but the greater part had revolted from the worship of God. Hence this passage ought to be understood of those impious priests who had despised God and his servants. Nor is it surprising that God’s wrath should begin with them. For they sin doubly; because if any private man fall away, his example is not so injurious as that of the eminent, who thus draw all men into the same ruin. For we know that the eyes of the multitude are turned towards their superiors. Since therefore the priests sinned more severely than all the rest, it is not surprising if God should punish them in the first place. Those who interpret this sentence generally, as if God ordered the Chaldeans to begin from his Church, extenuate the sense of the Prophet too much. For this is not a comparison between the Church of God and profane nations, but God rather compares the ministers of his temple with the people in general, and a clearer explanation follows directly after, that the Chaldeans began from the men, the elders who were before the house; that is, who were set over the temple Now it follows —