---
title: "Commentary on Ezekiel, Volume 1"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 38 of 41
url: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/38/
cite: "John Calvin, tr. Thomas Myers, Commentary on Ezekiel, Volume 1, section 38. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/38/"
---

# Commentary on Ezekiel, Volume 1

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Ezekiel, volume 1 of 2.

## 38. Ezekiel 11:24

Source: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/38/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/38/#p-N

[¶0] Ezekiel 11:24 24. Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. 24. Et Spiritus sustulit me, et reduxit me in Chaldaeam ad captivitatem, in visione, in Spiritu Dei. Et ascendit desuper me visio quam videram.

[¶1] Let us add also the next verse —

### Ezekiel 11:25

[¶3] Ezekiel 11:25 25. Then I spake unto them of the captivity all the things that the LORD had shewed me. 25. Et locutus sum captivitati cunctos sermones Iehovae, quos mihi ostenderat.

[¶4] The Prophet here confirms what he had said at the beginning, viz., that this vision was divinely presented and was not an empty and deceptive specter. This prophecy was difficult of belief, so that all doubt ought to be removed, lest any one should object that God was not the author of the vision. He says, therefore, that he was raised up by the Spirit of God and brought into Chaldea. We have already asserted, that the Prophet did not change his place, though I am unwilling to contend for this, if any one think otherwise. But still it appears to me, that when the Prophet remained in exile he saw Jerusalem and the other places about which he discourses, not humanly but by a prophetic spirit. As then he had been carried to Jerusalem by the Spirit, so was he brought back into exile. But Spirit is here opposed to nature, since we know that our prospect is limited within a definite space. Now if the least obstacle occur our sight will not pass over five or six paces. But when God’s Spirit illuminates us, a new faculty begins to flourish in us, which is by no means to be estimated naturally. We now see in what sense Ezekiel says, that he was brought back into Chaldea by the Spirit of God, because he was in truth like a man in an ecstasy. For he had been carried out of himself, but now he is left in his ordinary state. And this is the meaning of these words, in a vision in the Spirit of God For a vision is opposed to a reality. For if the Prophet had been brought back by a vision, it follows that he had not really been at Jerusalem so as to be brought back into Chaldea. Now he meets the question which may be moved, viz.: “What was the efficacy of the vision?” For the Prophet recalls us to the power of the Spirit which we must not measure by our rule. Since, therefore, the operation of the Spirit is incomprehensible, we need not wonder that the Prophet was carried to Jerusalem in a vision, and afterwards brought back into captivity. He adds that the vision departed from him, by which words he commends his own doctrine, and extols it beyond all mortal speeches, because he separates between what was human in himself and what was divine when he says, the vision departed from me. Hence the Prophet wishes himself to be considered as twofold: that is, as a private man, and but one of many, for in this capacity he had no authority as if he was to be heard in God’s stead. But when the Spirit acted upon him, he wished to withdraw himself from the number of men, because he did not speak of himself, nor treat of anything human, or in a human manner, but the Spirit of God so flourished in him that he uttered nothing but what was celestial and divine.

[¶5] Afterwards he says, that he spoke all those words to the captives, or exiles. This passage seems superfluous. For to what purpose had the Prophet been taught 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 servilely and insultingly. Since, then, this was their condition, they roared among themselves and were indignant, since they had to bear the manners of the Prophets, and especially Jeremiah. Since, therefore, the captives repented of their lot, it was needful for the Prophet to restrain their contumely. And this is the meaning of the words that he related the words of Jehovah to the captives. Nor was this admonition less needful for the exiles, than for the Jews who as yet remained safe in the city. He says, the words which God caused him to see, improperly, but very appositely to the sense; for not only had God spoken, but he had placed the thing itself before the eyes of the Prophet. Hence we see why he says, that words had been shown to him that he might behold them I have already said that this language is improper for words, because it applies to the sight, for eyes do not receive words, but cars. But here the Prophet signifies that it was not the naked and simple word of God, but clothed in an external symbol. Augustine says that a sacrament is a word made visible, and he speaks correctly; because in baptism God addresses our eyes, when he brings forward water as a symbol of our ablution and regeneration. In the Supper also he directs his speech to our eyes, since Christ shows his flesh to us as truly food, and his blood as truly drink, when bread and wine are set before us. For this reason also the Prophet now says, that he saw the word of God, because it was clothed in outward symbols. For God appeared to his Prophet, as I have said, and showed him the temple, and there erected a theater, as it were, in which he beheld the whole state of the city Jerusalem. Let us go on —

### Ezekiel 12:1-2

[¶7] Ezekiel 12:1-2 1. The word of the LORD also came unto me, saying, 1. Et fuit sermo Iehovae ad me dicendo, 2. Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. 2. Fili hominis, in medio domus rebellis tu habitas, oculi illis ad videndum, et non vident: aures illis ad audiendum, et non audiunt: quia domus rebellis ipsi.

[¶8] Because God was about to give a command to his servant, he wished to inspire him with fortitude of mind, lest, when he saw that he was consuming his labor in vain, he should withdraw from his course. For we know how severe is that temptation to God’s servants when they speak to the deaf, and not only is their doctrine rejected but even refused with ignominy. They think, therefore, that nothing is better than silence, because where their word is so despised it only exposes the name of God to the reproaches of the impious. Now then we understand for what purpose God admonishes his Prophet about the contumacy of the nation. The Prophet had tried enough, and more than enough, how unmanageable the Israelites were, but God confirms by his judgment what the Prophet had discovered sufficiently in practice. Then we must observe another reason, for God not only commanded his Prophet what to say, but he added an outward symbol, as we shall see. But the Prophet might object, that it would be ridiculous to take a staff, and scrip, and hat, as a traveler about to commence a journey. Nor is it doubtful that the Israelites derided through perverseness what he was doing, as a boyish amusement.

[¶9] 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 want eyes God here shows that the Israelites could not defend their error, as if they had sinned without consideration; but he assigns their neither hearing nor seeing to their obstinacy. And this must be diligently remarked, because hypocrites, when convicted, catch as much as possible at this excuse, that they fell through error or ignorance. But God on the contrary here pronounces that the Israelites were blind and deaf, and shows that their blindness was voluntary. When, therefore, unbelievers pretend that they have not been illuminated by the Lord, it may be conceded to them that they are blind and deaf: but we must often proceed beyond this, since their own obstinacy is the fountain of their blindness and deafness: and God blinds them, because they will not admit the light offered them, but stop their ears. In God’s judgments, indeed, the causes do not always appear, for we sometimes see a whole nation Minded without any reason apparent to us; but as far as the ten tribes are concerned, there can be no excuse for their error, since they were brought up from childhood in God’s law, so that their pride and contempt caused God to reject them. Hence they were so stupified that they neither saw with their eyes nor heard with their ears. And this the Prophet expresses significantly, they hear not, says he, since they are a rebellious house; he does not say, because their senses do not penetrate to the secrets of God, are not sufficiently acute, are not endued with such great prudence; but because they are a rebellious house, that is, because they have stupified themselves. Hence it happens that they neither hear nor see. It follows —

### Ezekiel 12:3

[¶11] Ezekiel 12:3 3. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. 3. Et tu fili hominis, fac tibi vasa transmigrationis: et transmigra interdiu in oculis ipsorum: migrabis autem a loco tuo ad locum alium in oculis ipsorum, si forte videant, quia domus rebellis strut.

[¶12] Now God instructs his Prophet in what he wishes him to do: he orders him to take vessels for journeying, that is, he orders him to prepare for a long journey, even for exile: for exile is the subject here. But he who is compelled to leave home to go into a foreign land, collects whatever he can carry with him, namely, his clothes, shoes, hat, scrip, and staff, and other things of that kind, if he have even a little money. Therefore the Prophet is advised to gird himself for his journey, by which he represents the character of those who were just about to be dragged into exile. For this reason he is ordered to prepare for himself vessels for traveling The Latins call garments as well as other goods “vessels:” whence proverbially to collect goods is to remove baggage in a military phrase, or to take away one’s stuff. But he orders this to be done in the day-time, that the Israelites may see what is done.

[¶13] Then the Prophet is ordered to remove from one place to another As I have said, this might appear puerile. Cicero describes those legal fictions, how those who went to law about a field when called upon to plead, had, so to speak, an imaginary way of going to see it; for since it was too troublesome to the judge to mount his horse and ride over various fields, they retained an ancient and customary ceremony: the plaintiff said, the land which you say is yours, I claim for myself and say is mine, and if you wish to dispute with me legally, I summon you to the spot: the defendant replied, as you summon me there, I in return answer your summons. The judge then arose and moved from his place, and so an imaginary action took place. Cicero derides that by-play, and says it is unworthy of the gravity of a court of law. But such was the action of the Prophet; he took his hat, cloak, staff, and shoes, and other things, and changed his place as if he were moving. But he only went a short distance. But God previously had said, that he was dealing with a perverse nation, and so had need of such assistances. And we must remark the particle, if by chance they should see, because they are a rebellious house For here God as it were suspends the event of his teaching, when he says, if perhaps they should hear And the reason is added, because the hardness of the people was so great, that they could scarcely be turned to obedience by any discourses or signs. Meanwhile let us learn from this place, that we must still go on, although success does not answer to our labor, when we spend our strength for God. And this instruction is peculiarly necessary, because when God imposes on us any duty, we dispute with ourselves as to its result, and thus all energy flags, because we are seldom willing to put forth a finger unless we perceive a prosperous issue. Because, therefore, we are always too attentive to the fruit of our labor, hence this passage should be diligently regarded, when God sends his Prophet and yet adds, if by chance they should listen. Whatever may be the event, we must obey God; if our labor should not profit, yet God wishes us to obey him. It follows —

### Ezekiel 12:4

[¶15] Ezekiel 12:4 4. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. 4. Et effer vasa tanquam vasa captivitatis interdiu in oculis ipsorum: et tu egredieris vespere in oculis ipsorum secundum egressus captivitatis.

[¶16] The other verses must now be added —

### Ezekiel 12:5-6

[¶18] Ezekiel 12:5-6 5. Dig thou through the wall in their sight, and carry out thereby. 5. In oculis ipsorum perfodies tibi parietem, et educes per ipsum. 6. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. 6. In oculis ipsorum super humerum gestabis, in tenebris egredieris; faciem tuam occultabis et non aspicies terram, quia portentum constitui to domui Israel.

[¶19] Ezekiel is verbose in this narration. But in the beginning 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 wall, and bring out his vessels by himself before their eyes Here follows another part of the vision, namely, that there should be no free egress but that the Jews would desire to depart by stealth. First, therefore, it is shown to the Prophet, that the Jews who when secure at Jerusalem boasted that all was well with them, should be exiles; then, that it would not be in their power to go forth when they wished, unless perhaps they stealthily escaped the hands of the enemy through their hiding-place, as thieves escape by digging through a wall. Then the application will follow, but yet it was worth while to state what God intended by this vision. Afterwards everything is embraced. In their sight, says he, thou shalt bear upon thy shoulder, that is, thou shalt be prepared and girt for a journey as a traveler, and this shall be done in the day-time: but in darkness, says he, thou shalt bring them forth: after thy vessels have been prepared, wait for the evening: in the darkness afterwards thou shalt go forth. Here he shows what I have already touched upon, when necessity expelled the Jews from their country, that their departure would not be free, because they would be well off if’ they could snatch themselves away from the sight of their enemies in hiding-places and the darkness of the night.

[¶20] He adds, thou shalt hide thy face, and the clause, neither shalt thou look upon the earth, means the same thing. Anxiety and trembling is marked by this phrase, as when he says, thou shalt hide thy face, it signifies that the Jews should be so perplexed that they should fear every event which happened. For those who fear everything veil their faces, as is well known. But this trembling is better expressed when he says, thou shaft not look upon the earth. For those who are in haste do not dare to bend down their eyes the least in either one direction or another, but are carried along to the place to which they are going, and press forward with their eyes, because they cannot hasten with their feet as quickly as they desire. Hence they seize their way, as it were, with their eyes. This is the reason why God says, thou shalt not look upon the earth, because I have set thee, says he, for a sign to the house of Israel. Here God meets the petulance of those who otherwise would laugh at what the Prophet was doing: what do you mean by that fictitious emigration? why do you not rest at home? why do you here frighten us with an empty spectacle? God, therefore, that the Jews should not obstinately despise what he shows them, adds, that the Prophet was a sign or a wonder to the house of Israel The word wonder is here taken in its genuine sense, though sometimes it has an unfavorable meaning. We say that anything portentous is disagreeable: but a “portent” properly designates any sign of the future. When therefore men predict what is hidden, it is called a portent. And this is the meaning of Isaiah, (Isaiah 8:18,) where he says, Behold me, and the children whom God has given me, for signs and wonders. He puts אתות, athoth, “signs,” in the first place, then מופתים, mophthim, “portents.” Here the Prophet speaks in the singular: I have given thee for a wonder. But since Isaiah treats of the rest of the faithful, he then uses signs and portents; since Isaiah seems to imply something more, namely, that the people were so stupid that they so feared and abhorred God’s servants, as if they had met, with a prodigy. Here, therefore, the depravity of the people is to be marked, because when they saw any pious and sincere worshipper of God they turned away their eyes as from a formidable prodigy. But now the Prophet speaks simply, that he had been placed for a prodigy to the house of Israel: because in truth this action was a presage of that future captivity which the Jews did not fear for themselves, and which was also incredible to the Israelites; whence that penitence and weariness of which I have spoken. But I do not object if any think that the Prophet speaks of a portent, because the Israelites were struck with astonishment; but the former sense is far more apposite. In this way then God distinguishes the action of the Prophet from all empty spectacles, and so vindicates his servant from all opprobrium. Meanwhile he signifies that although the Prophet was despised, yet that he would be true, and at the same time the avenger of contempt. It follows —

### Ezekiel 12:7

[¶22] Ezekiel 12:7 7. And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight. 7. Atque ita feci quemadmodum jussus fueram, vasa mea eduxi tanquam vasa captivitatis interdiu: et vespere perfodi in parletem manu; in tenebris eduxi, super humerum extuli in oculis ipsorum.

[¶23] Here the Prophet relates that he had executed what God had commanded: nor did it escape him that this action would be exposed to many jeers and reproaches. But he esteemed nothing of equal moment with pleasing God: hence we must remark the Prophet’s alacrity in executing God’s commands. For since to ingenuous natures nothing is more distasteful than reproach, he might reject the burden imposed upon him, because it provoked the laughter of all men. But because God was otherwise pleased he did as he was ordered. He says, therefore, that he carried away his vessels, as it were vessels of captivity, or of migration, and that in the day-time: as if he said that he had prepared whatever was necessary for the journey, as if he saw that a long march, even exile was before him. This then was the reason why he prepared his goods in the day-time. Now it follows, at evening he dug through the wall This belongs to the second clause, that the Israelites might understand that all egress was blocked up to the Jews, so that no safety remained but in concealed flight. He says also, by the hand, whence it appears to be done suddenly and tumultuously. He says, that he went out in darkness, and carried things on his shoulder — namely, that he may confirm what we have so often said, that the Jews had no hope of safety except under cover of the night: because they were besieged on every side, and could not move on one side or the other, lest the enemy should seize them. This is the reason why the Prophet says, that he went out in darkness through the wall which had been dug through