Ezekiel 11:14-16 14. Again the word of the LORD came unto me, saying, 14. Et fuit sermo Iehovah ad me, dicendo, 15. Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession. 15. Fili hominis, fratres tui, fratres tui, viri propinquitatis tuae, et omnis domus Israel tota ipsa: quibus dixerunt ipsis incolae Ierusalem, Procul discedite a Iehovah, nobis data est terra in haereditatem. 16. Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. 16. Propterea dic, Sic dicit Dominator Iehovah, Quia procul ejecti estis inter gentes, et quia dispersi estis per tetras: ideo ero ipsis in sanctuarium parrum in terris ad quas venerunt.
Here God seems to rebuke the thoughtlessness of his servant, or rather the error of the people, because we said that the Prophet announced not what he privately thought, but what was commonly received. Whatever it is, God answers his 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 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 remain safe: and so he teaches that the remnant must not be sought in that rank which was then conspicuous, but rather among men ordinary and despised. Now we understand the intention of God in this answer.
He says therefore, thy brethren, thy brethren, and the men of thy relationship. He here recalls his servant to the exiles and the captives, of whom he himself was one, as if he would say that they were not cast out of the Church, as they were still in some estimation. For God seemed to east them off when he banished them from the promised land; but he now shows that they were reckoned among his sons although disinherited from the land of Canaan. Hence he twice repeats the name of brethren, and adds, men of thy relationship, that the Prophet might rather reckon himself also to be among the number. Those who refer this to the three exiles, weaken the vehemence of the passage, whilst they obtrude an inappropriate comment, and turn away the reader from the genuine sense of the Prophet. But rather, as I lately hinted,. God here chastises the Prophet because he perversely restricts the body of the Church to the citizens at Jerusalem; as if he said, although the Israelites are captives, yet do they seem to you foreigners? and so will you not leave them a place in the Church? They are, therefore, thy brethren, thy brethren, says he, and the men of thy relationship Hence the repetition is emphatic, and tends to this purpose, that the Prophet may cease to measure God’s grace by the safety of the city alone, as he had done. Because one man had suddenly died, he thought that all must perish. Meanwhile he did not perceive how he injured the miserable exiles, whom God had so expelled from the land of Canaan, that yet some hope of pity remained, as all the Prophets show, and as we shall soon see. This passage then is worthy of observation, that we may learn not to estimate the state of the Church by the common opinion of mankind. And so with respect to the splendor which too often blinds the eyes of the simple. For it will so happen, that we think we have found the Church where there is none, and we despair if it does not offer itself to our eyes; as we see at this day that many are astonished by those magnificent pomps which are conspicuous in the Papacy. There the name of “The Church” keeps flying bravely in the face of all: there also its marks are brought forward: the simple are attracted to the empty spectacle: so under the name of the Church they are drawn to destruction; because they determine that the Church is there where that splendor which deceives them is seen. On the other hand, many who cannot discern the Church with their eyes and point to it with the finger, accuse God of deceiving them, as if all the faithful in the world were extinct. We must hold, therefore, that the Church is often wonderfully preserved in its hiding — places: for its members are not luxurious men, or such as win the veneration of the foolish by vain ostentation; but rather ordinary men, of no estimation in the world. We have a memorable example of this, when God recalls his own Prophet from the chief leaders at Jerusalem, not to other leaders, who should attract men to wonder at themselves, but to miserable exiles, whose dispersion rendered them despicable. He shows therefore that some remnants were left even in Chaldea.
Now it follows, to whom the inhabitants of Jerusalem said, depart, ye far from the sanctuary of Jehovah, the land is given to us Here God inveighs against the arrogance of the people, which remained at home quiet and careless. For he here relates the words of the citizens of Jerusalem, because, forsooth, they preferred themselves to the exiles, nay boasted that they were alienated from the holy people because they had been dragged into exile, or had left the city of their own accord. As to their saying, depart afar off, it ought not to be taken strictly in the imperative mood; but the speech ought so to be understood, that while they depart far from the sanctuary, the land will remain as an inheritance for us. We see, therefore, that the citizens of Jerusalem pleased themselves, and were satisfied with their own ease, since they still enjoyed their country, worshipped God in the temple, and the name of a kingdom was still standing. Since therefore they so enjoyed themselves, God shows that on the contrary they were blinded with pride, since he had not entirely cast away his captives, although he afflicted them with temporal punishment. But this their boasting was very foolish, in congratulating themselves on their escape from exile. For meanwhile what was their state? In truth their king’ was treated with ignominy, and we know what happened to themselves afterwards; for they were reduced to such straits, that mothers devoured their children, and those nourished in great, luxury consumed their dung. Nay even before the city was besieged, what reason was left them for boasting in themselves! but we here perceive how great was their obstinacy in which they hardened themselves against the scourge of God. Hence they stupidly supposed that God could not subdue them. Now what is their ferocity, that they insult over the miserable exiles as if they were cast away far from God? since Ezekiel and Daniel and their companions were among these exiles. We know that Daniel’s piety was so celebrated at Jerusalem, that they all acknowledged him as the peculiar gift and ornament of his age. When, therefore, Daniel was in such estimation for superior piety, how could they erect their crests against him — since they were Conscious of many crimes, profane, full of all defilements, addicted to cruelty, fraud, and perjury, being foul in their abominations, and infamous in their intemperance?
Since therefore we see that they so boldly insulted their brethren, can we wonder that at this day the Papists also are fierce, because they retain the ordinary succession and the title of the Church, and that they say that we are cast away and cut off from the Church, and so are unworthy of enjoying either a name or a place among Christians? If, therefore, at this day the Papists are so hot against us, there is no reason why their haughtiness should disturb us; but in this mirror we may learn that it always was so. But there was another reason why the citizens of Jerusalem said that their captives were cast far away. For it was clear that their exile was the just penalty for their crimes; but meanwhile how did they dare separate themselves from others, when their life was more wicked? Lastly, since God had already passed 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 opportunity must be given for the mercy of God. And we must diligently mark what follows. For after the Prophet has related that the citizens of Jerusalem boasted when they thought themselves the sole survivors, God answers on the contrary, because they were cast away far among the nations, and dispersed among the lands, or through the lands, therefore I shall be to them as a small sanctuary
We see that God even here claims some place for sinners in the Church, against whom he had exercised the rigor of his judgment. He says, by way of concession, that they were cast away and dispersed, but he adds, that he was still with them for a sanctuary; nay, because they bore their exile calmly and with equanimity, they pronounce this to be a reason why he should pity them. For neither is their sentence so general that God overlooked his own elect. This promise then ought not to be extended to all the captives without discrimination, because we shall see that God included only a few. Without doubt then, this was a peculiar promise which God wished to be a consolation to his elect. He says, because they bore exile and dispersion with calmness and composure, therefore God would be a sanctuary to them But this was a gracious approval of their modesty and subjection, because they not only suffered exile but also dispersion, which was more severe. For if they had all been drawn into a distant region this had been a severe trial, but still they might have united more easily, had they not been dispersed. This second punishment was the sadder to them, because they perceived in it the material for despair, as if they could never be collected together again in one body.
thus their wrestling with these temptations was a sign of no little piety; and as some of the faithful did not demonstrate their obedience at once, yet because God knows his own, (2 Timothy 2:19,) and watches for their safety, hence he here opposes to all their miseries that protection on which their safety was founded. Because, therefore, they were dispersed through the lands, hence, says he, I will be to them a small sanctuary
The third person is here used. Interpreters make מעט, megnet, mean the noun toar, and understand it as “a small sanctuary,” although it may be taken for a paucity of men, and we may, therefore, fairly translate it “a sanctuary of security.” Although the other sense suits the passage best, that God would be a small sanctuary to the captives, so there will be an antithesis between the splendor of the visible temple and the hidden grace of God, which so escaped the notice of the Chaldeans that they rather trod it under foot, and even the Jews who still remained at Jerusalem despised it. The sanctuary, therefore, which God had chosen for himself on Mount Zion, because it deservedly attracted all eyes towards it, and the Israelites were always gazing at it, since it revealed the majesty of God, might be called the 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, O God, hast always been a tabernacle to us, (Psalm 90:1,) and yet God had not always either a temple or a tabernacle from which he entered into a covenant with the fathers. But Moses there teaches what God afterwards represented by a visible symbol, that the fathers 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, therefore, in the name of the fathers, celebrates the grace of God which was continual even before the sanctuary was built. So also in this place God says by a figure, that he was their sanctuary, not that he had erected an altar there, but because the Israelites were destitute of any external pledge and symbol, he reminds them that the thing itself was not entirely taken away, since God had his wings outstretched to cherish and defend them. This passage is also worthy of notice, lest the faithful should despond where God has no standard erected: although he does not openly go before them with royal ensigns to preserve them, yet they need not conclude themselves 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 which in this our age we have a very remarkable proof. The world indeed thinks us lost as often as the Church is materially injured, and the greater part become very anxious, as if God had deserted them. Then let this promise be remembered as a remedy, God is to the dispersed and cast away a small sanctuary; so that although his hand is hidden, yet our safety proves that he has worked powerfully in our weakness. We see then that this sense is most suitable, and contains very useful doctrine. Yet the other sense will suit, that God is “the sanctuary of a few,” because in that great multitude but few remain who are really the people of God, for the greater part was ignorant of him; since then God does not regard that multitude of the impious which was already within the Church, but only here directs his discourse towards his own elect, it is not surprising that he asserts them to be but few in number. Now it follows —
Ezekiel 11:17
Ezekiel 11:17 17. Therefore say, Thus saith the Lord GOD, I will even gather you from among the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. 17. Propterea dices, Sic dicit Dominator Iehovah, congregabo vos e populis, et colligam vos et terris, ad quas expulsi estis, et dabo vobis terrain Israel.
Now God expresses the effect of his grace. In the last verse he had said that he would be a sanctuary. I have reminded you that these words ought not to be understood of a visible place in which God was worshipped, but of that hidden influence by which he cherishes his people. But if the exile had been perpetual, that promise might seem vain. Why then did God protect his people in exile, if he wished them to be consumed there? because otherwise his covenant would have been in vain. Therefore lest any one should object that God deceives his faithful ones, when he pronounces that he would be their sanctuary, he now points out its result, viz., that he would restore them to their country. Therefore, says he, I will collect you from the people, and gather you from the nations to which ye have been, driven, and I will give you the land of Israel Since therefore a return to their country was a certain pledge of God’s love, hence he announces that they should at length return On the whole the restitution of the Church is promised, which should confirm God’s covenant. In it had been said to Abraham, I will give this land to thee and to thy seed for ever. (Genesis 13:15; and Genesis 17:8.) God, therefore, to show his covenant still remaining entire and secure, which he had interrupted for a short time, here speaks concerning this restoration. And as to the Prophet so often inculcating the name of God, and relating his orders in God’s name, and directing his discourse to the captives, this tends to confirm his message, because in such a desperate state of things it was difficult to wait patiently for what the Prophet taught, viz., that a time would come when God would collect them again, and recall them home. Hence the faithful were admonished that they must consider God’s power, and put their trust in this prophecy. It follows —
Ezekiel 11:18
Ezekiel 11:18 18. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. 18. Et venient illuc, et tollent omnia idola ejus, et omnes abominationes ejus ex ea.
Here he adds something more important — that when the Israelites had returned to their country they would be sincere worshippers of God, and not only offer sacrifices in the temple, but purge the land of all its pollutions. Here also the Prophet admonishes them how great and detestable was the impiety of the ten tribes, 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 countrymen to repentance, when he shows that they were not cast out of the land before it was polluted; and therefore that they were justly punished for their sacrilege. This is one point. Afterwards we must remark, that we then truly and purely enjoy God’s blessings, when we direct their use to that end which is here set before us, namely, pure and proper worship. Nothing more frequently meets us than this teaching — that we have been redeemed by God that we may celebrate his glory; that the Church was planted that in it he may be glorified, and we may make known his attributes. Hence let us learn that God’s benefits then issue in our safety, and are testimonies of his paternal favor when they excite us to worship him. Thirdly, we must remark, that we do not rightly discharge our duty towards God, unless when we purge his worship from all stain and defilement. Many so worship God, that they corrupt with vicious mixtures whatever obedience they seem to render. And to this day even, those who seem to themselves very wise, are shamefully divided between God and the devil, as if they could satisfy God with half their allegiance. Hence let us learn from this passage, that God abhors such deceivers; for when he says that the Israelites after their return should be devoted to piety, he indicates it by this mark — that they shall take away all their abominations, and all their idols from the land It afterwards follows —
Ezekiel 11:19-20
Ezekiel 11:19-20 19. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: 19. Et dabo illis cor unum, et spiritum novurn ponam in visceribus eorum, et tollam cor lapideum e carne ipsorum, et dabo ipsis cor carneum. 20. That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. 20. Ut in statutis meis ambulent, et jndicia mea custodiant, et faciant ea: et erunt mihi in populum, et ego ero ipsis in Deum.
As God had already spoken concerning the piety of the Israelites, he shows that they could not forsake their sins until they were renewed, and so born again by his Spirit. Therefore he seemed in the last verse to praise the Israelites; but because men too eagerly claim as their own what has been given them from above, now God claims to himself glow of their virtues, of which he had formerly spoken. Their zeal in purging the land of all abominations was worthy of praise; hence the survivors of the people of Israel are deservedly celebrated, because they were impelled by the fervor of zeal to free the worship of God from all corruptions; but lest they should boast, that they had done it in their own strength, and from the impulse of their own hearts, God now modifies his former assertions, and shows that such pursuit of piety would exist among the Israelites, after he had regenerated them by his Spirit. And this plea alone may suffice to refute the Papists, as often as they seize upon such passages from the Scriptures, where God either exacts something from his people, or proclaims their virtues. David does this; hence he does it of his own free will: God requires this; hence it is in the will of men that they are equal to the performance of all things. Thus they trifle. But we see that the Prophet unites two things together, namely, the faithful elect of God strenuously attending to their duty, and intent on promoting his glory, even with ardor in the pursuit of his worship; and yet they were nothing by themselves. Hence it is added immediately afterwards — I will give them one heart, and will put a new spirit in their breasts But we must defer the rest to the next lecture.
Prayer Lecture 29
Prayer
Grant, O Almighty God, that we may learn to cast our eyes upon the state of thine ancient Church, since at the present day the sorrowful and manifest dispersion of thy Church seems to threaten its complete destruction: Grant also, that we may look upon those promises which are common to us also, that we may wait till thy Church emerges again from the darkness of death. Meanwhile, may we be content with thy help, however weak as to outward appearance, till at length it shall appear that our patience was not delusive, when we enjoy the reward of our faith and patience in thy heavenly kingdom, through Jesus Christ our Lord. — Amen.