--- title: "Commentary on Ezekiel, Volume 1" author: "John Calvin" translator: "Thomas Myers" languages: [en] shelf: "Commentaries" section: 39 of 41 url: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/39/ cite: "John Calvin, tr. Thomas Myers, Commentary on Ezekiel, Volume 1, section 39. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/39/" --- # Commentary on Ezekiel, Volume 1 *John Calvin, tr. Thomas Myers* Calvin on the prophet Ezekiel, volume 1 of 2. ## 39. Prayer Lecture 31 Source: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/39/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/39/#p-N ### Prayer [¶1] Grant, Almighty God, since thou so wishest us to live in this world, that we may travel onwards till thou gatherest us into thy heavenly rest, that we may truly contemplate that eternal inheritance, and apply to it all our endeavors: and next, that we may so travel in this world that we may not wander nor stray from the way; but being always intent on the mark which thou settest before us, grant us to proceed on our way, until we finish our course, and enjoy that glory which thine only-begotten Son has prepared for us through his own blood. — Amen. ### Lecture thirty second [¶3] Lecture Thirty-second ### Ezekiel 12:8-11 [¶5] Ezekiel 12:8-11 8. And in the morning came the word of the LORD unto me, saying, 8. Et fuit sermo Iehovae ad me mane, dicendo, 9. Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? 9. Fili hominis, an non dixerunt tibi, domus Israel, domus rebellis, Quid tu facis? 10. Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. 10. Dic illis, sic dicit Dominator Iehova, Principis onus hoc in Ierusalem, et totius domus Israel quae in medio ipsorum. 11. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove, and go into captivity. 11. Dic els, Ego portentum vestrum sicuti feci ita fiet illis, in transmigrationem, in caprivitatem ibunt. [¶6] We gather from these words of the Prophet, that he was himself derided when he began to migrate: then that he dug through the wall by night secretly, and thus carried away his baggage. For those who think that the Israelites enquired about this, as if it were unknown to them, do not sufficiently consider the Prophet’s words. For the repetition of the epithet rebellious house is not in vain; for if this question had proceeded from mere folly, God would not have called them rebellious. This epithet, then, refers to the present passage, and thus we may determine that the Israelites asked the Prophet deridingly, what does this mean? For he seemed to them to be trifling, and thus they jeered at him; for we know the audacity of the nation in despising their Prophets. It is not, then, to be wondered at, when they obtained a plausible ground for it, if they commented rather freely upon what the Prophet was doing. We said yesterday ‘that this seemed a childish spectacle. Hence the Israelites seemed, not without reason, to reject what the Prophet was doing as a thing of nought. But God does not suffer his servants to be reviled in this way. He now signified to the Prophet that his calling ought to be deservedly held sacred. Since therefore Ezekiel bore certain marks of the prophetic office, although at first sight his conduct could not appear serious, yet the people ought to have enquired modestly. For whatever we know to flow from God should be reverently received without controversy. But if there is any obscurity we may wonder and enquire into it; but as I have said, docility and modesty ought always to precede. But what did the Israelites do? they enquired, indeed, the meaning of the Prophet’s conduct, but only to reject it with ridicule. For this reason God is angry, and announces himself a severe avenger of that audacity, because they persecuted the sacred Prophet. Hence this must be read emphatically — what doest thou? as if they said that the Prophet was foolish, and carried and prepared his goods, and dug through the wall, in vain, since all these things were of no moment. But the answer, when it shows that God is greatly offended with such trifling, sufficiently demonstrates that they did not ask the question through ignorance, or want of thought, but through mere wantonness. [¶7] He now says, this prophecy relates to the prince, and the whole house of Israel which is in the midst of them. Without doubt he understands the king, as we shall soon see: nor does he speak of any king indefinitely, but points out Zedekiah, as will be immediately evident from circumstances. He says, therefore, this burden, or this sorrowful prophecy, looks towards the prince, and to the house of Israel, which dwell at Jerusalem. But it is probable that some had fled that they might not fall into the hands of the enemy, since Jerusalem was a safe receptacle for them. The captives thought themselves bad managers, because they had not followed those leaders, since Jerusalem was a safe refuge for them, and hence the greater sorrow at their captivity. Hence God pronounces that the Israelites were comprehended with their king in this prophecy. It is indeed true that this was a common name to all the posterity of Abraham; for the twelve tribes sprung from the patriarch Jacob, but it was then becoming customary for the ten tribes to retain the name of Israel, and for that of Judah to have their own proper and peculiar name. Afterwards he confirms his teaching, that he was as a sign to them. We explained this expression yesterday, showing how the Prophet was placed before them as a sign, so that God represented what was as yet unknown to them; for signs divinely sent are called portents, when they foretell what no one would expect to happen. God, indeed, often shows what he is going’ to do by many, yet ordinary signs; but an extraordinary one, which cannot be considered natural, is called a portent. So therefore the Prophet is ordered to say to the Israelites that he was to them for a wonder, namely, to reprove their obstinacy, which, as we have said, was the cause of their impious contempt. For it was no part of their religion for a Prophet to deride them, so that they should suppose him to be trifling with them, as if frightening children about nothing. God, therefore, that the Israelites might at length be roused up at his own time, pronounces his servant to be a wonder to them. And we gather from the reason which is added, what the name portent meant in yesterday’s lecture. For he says, as I have done, so shall it be done to you; that is, what you now think to be child’s play, shall be seriously fulfilled in yourselves. For the Prophet seemed to act a part, like a player, and on this account was derided. He now declares that it should not be fabulous, since the Israelites, who were left in Judea among the Jews, and the king himself, should not act a part; for God would compel them to collect their baggage, and to take flight by stealth in the darkness of the night, which he follows up through the whole verse. Into banishment and exile, says he, shall they go. When therefore the Prophet was commanded to collect and prepare his goods, he was a sign of the exile of which he now speaks. But the explanation of the second part is added. ### Ezekiel 12:12 [¶9] Ezekiel 12:12 12. And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes. 12. Et princeps qui in medio ipsorum est super humerum portabit in tenebris, et ingredietur in pariete quem effoderint ad educendum in ipso: faciem suam occultabit, ne (ut non) aspiciat oculo terram. [¶10] 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 endeavor 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 the most hostile enemies; it often preserves kings, although an extended carnage may take place; and we know that kings are often preserved on account of their dignity, after they have been led in triumph. What therefore the Prophet pronounces concerning king Zedekiah does not imply any escape of the multitude from similar punishment: but because the king himself, together with his subjects in general, would be compelled to escape by stealth, and would be sure to fall into the hands of the enemy. [¶11] Next, the prince who is in the midst of them Here the words, the midst of them, are taken in a different sense from that in which the Israelites were lately said to be in the midst of the people who inhabited Jerusalem, because they had been mixed with the Jews from the time when they had dwelt within their territories. But he says their prince was in the midst in another sense, because in truth the eyes of all were turned towards him, as if when a standard is erected, it is beheld by all, and retains the whole multitude in their ranks, so also the king was in the midst, that the people might not disperse, for a miserable dispersion follows when the head is taken away. But the intention of the Holy Spirit must be observed. For the Jews, as we have formerly seen, were hardened in their wickedness by the false pretense that God would always maintain his dwelling among them. For it had been said of the throne of David, that it should stand as long as the sun and moon should shine in the heavens. (Psalm 89:36, 37.) And hence Jeremiah’s lamentable complaint: the Christ, or anointed of God, in whose breath our life consisted. (Lamentations 4:20.) The Prophet does not speak there after the usual mode, and obtrusively remind God of his promise, as hypocrites do, but he has respect to God’s counsel. For David, since he was a type of Christ, was truly the soul of the people, even among the Gentiles, as he is there reckoned to be. For they not only looked to their king for safety while included within the city walls, but although dispersed among the nations, they still hoped to be safe under their monarch’s shadow. But their confidence was perverse, since they had impiously departed from the true worship of God. Hence the Prophet, to deprive them of that vain source of pride and boasting, says, now their king was in the midst of them: but it would not always be so, for God would drive him out, and even compel him to fly into secret hiding-places. [¶12] He afterwards adds, he shall hide his face, that he shall not see the ground with his eyes This also was accomplished, the sacred history narrates. For Zedekiah escaped through the gardens by subterraneous passages: he thought the enemy would be ignorant of his flight, but he was seized. (2 Kings 25:4, 5; and Jeremiah 39:4, 5.) We see, then, the meaning of this concealment of his face or countenance, namely, because Zedekiah distrusted any he might meet. But this was very bitter, and also base and disgraceful, for a king so to conceal himself, and not to dare to look upon the ground with his eyes. And now something far more disastrous follows. ### Ezekiel 12:13 [¶14] Ezekiel 12:13 13. My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon, to the land of the Chaldeans; yet shall he not see it, though he shall die there. 13. Et extendam rete meum super ipsum, et capietur in plagis meis, et educam eum inquit Babylonem in terrain Chaldaeae, et ipsam non videbit, et illic morietur. [¶15] That was no slight slaughter, when Zedekiah at length, in his desperation, thought of flight, and thus descended into hidden trenches, as if seeking life in the tomb: thus was he reduced to extremities. But the Prophet now adds, that it would be useless, because notwithstanding this he should be taken by his enemies Besides, what God executed by means of the Chaldeans he properly transfers to himself. The Chaldeans laid their snares when advised of the king’s flight: they knew its direction, and hence they apprehended him. So God announces himself as the author: I, says he, will stretch out my net. This we know, that the Chaldeans did not leave their own country of their own accord, nor carry on the war in their own strength, nor take the king by their own counsel; but the whole affair was under the government of heaven. Men lent their aid, and seemed to carry’ on the work by their own labor; but unless God had provided for the event, all their endeavors had proved fruitless. Hence, as God had stirred up the Chaldeans to exact punishment from the king and the people, so he raised their minds to confidence, then he strengthened them to persist in the siege of the city, and afterwards opened their eyes, and sent persons to disclose the plans of the king, so that he might be seized in a cave, as it really happened. The whole of this was done by the secret providence of God. So diligently ought we to observe those places in which God shows that what seems to be the work of men is really his own. Even likeness does not want its weight; for we seem always to have some refuge in perplexity, and on whatever side we look around, some hope deceives us. But God announces that he has nets spread, by which we are surrounded on every side: hence when we seem to have a way of escape, God has hidden nets in which he encloses us. So that this place compares God to a hunter, and ourselves to wild beasts; for when a huntsman follows wild beasts, they seek for a way of escape and rush out there, but they are caught in nets: so also when we endeavor to elude God’s hands, we are entrapped and held by him: because when we wish to withdraw ourselves from his providence, we deserve that blindness which leads us to rush on our own destruction. [¶16] Hence I will spread my net for him, and he shall be taken in my snares, I will lead him away, says he, to Babylon The Prophet shows by degrees how formidably God’s vengeance should alight on Zedekiah and the whole people. It was already most miserable to be taken by the enemy and subjected to their lust and cruelty. If he had been slain, this would have been accomplished in a single moment, but God wished him to be drawn into exile; meanwhile he says that he should die at Babylon, without seeing the city, both of which were accomplished. Zedekiah then wasted away in exile, for he lay even to his death in filth and defilement. And although he was buried, as we saw in Jeremiah, yet this condition was most sorrowful — to fear through one’s whole lifetime some fresh wrath of an enemy. Then he was barbarously and inhumanly treated: his eyes were put out on the journey; and here it is said, he shall not see Babylon, and yet he shall arrive there and die there. Afterwards he saw his sons strangled in his sight: then his eyes were dug out — a spectacle more grievous than death. Now we may reflect on the kind of life a man must spend in exile, in prison, and in chains — since he was bound with chains, as the sacred narrative informs us — there to consume away by a slow death in a foul prison and in total darkness; yet all this happened to Zedekiah. We see then how God thunders against the Israelites, who thought themselves hardly treated in exile, since they might have remained safe at Jerusalem. ### Ezekiel 12:14 [¶18] Ezekiel 12:14 14. And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them. 14. Et omnes qui in circuitu ejus sunt in auxilium ejus, et omnes alas ejus dispergam ad omnem, vel ad quemlibet, ventura et gladium evaginabo post ipsos. [¶19] He confirms the verse above, and says, that although Zedekiah had many soldiers as a garrison, and accustomed the people to bear arms, yet all this would not profit him, since God would disperse all the guards in whom he trusted. He says then, that he would scatter to every wind all who were around Zedekiah For unbelievers were deceived when they saw the king surrounded by auxiliaries, and the people of the city trained to warfare: and since Zedekiah was so armed for the defense of the city, they thought it could never be taken by the Chaldeans. God, therefore, here first of all teaches that the war was carried on under his auspices, and then that there was no doubt of his taking the city. He does not speak of the Chaldeans, lest unbelievers should institute a comparison — “it is true indeed that the Chaldeans are besieging 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 defense.” Lest this opinion should foolishly deceive the disbelievers, God comes into the field and turns their attention away from the Chaldeans. For this reason he 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 commands. God does not draw his sword from heaven, nor do angels openly appear with drawn swords; the Chaldeans do that; but as it is said in Isaiah, (Isaiah 10:15,) Shall the ax boast itself against its owner? Since thus the vigor of the Chaldeans was nothing in itself, God armed them and then afforded them the success which he wished. It follows — ### Ezekiel 12:15 [¶21] Ezekiel 12:15 15. And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries. 15. Et cognoscent quod ego Iehovah, postquam expulero ipsos inter gentes, et dispersero ipsos per terrag. [¶22] Here God insults both Jews and Israelites who had united themselves. He says that he would so display his power that they should be compelled to acknowledge him, but to their own destruction. Experimental knowledge is sometimes attributed to the faithful; because when we are too slow, God shows us his power by sure proofs. But what is here said ought to be restricted to the reprobate and abandoned, who do not acknowledge God except in death. Yet Zedekiah was not entirely without the fear of God: he reverenced Jeremiah, and the seed of piety was not altogether extinct in his mind. As regards the people, inasmuch as they offered the daily sacrifice, they certainly cherished some opinion of God’s favor, and also of his power. But because they despised the Prophets, they were altogether unsubdued, and made a laughing-stock of their threats, and for this cause they are said not to acknowledge God. And we must diligently notice this. For the impious do not think themselves so stupid as to refuse to God his just honor; but yet when God calls them they turn their backs: when he sets before them his message, even for their own advantage, they are not only deaf and stop their ears, but they are even riotous, and deride all his threats like idle stories. But it is certain that no knowledge of God can flourish when such contempt of his doctrine prevails. For this reason he says now, at length the Jews shall know, because this contempt hindered them from ascribing praise to God for his power; for they had been terrified by even his nod. Jeremiah had assiduously instructed them in God’s word, but they were so hardened that they treated it as a thing of nought. The threat then is most grievous: as if God had said, When I smite you with my hand, you shall feel me to be God. Let us learn then to acknowledge God betimes by faith, because this is the fitting opportunity for salutary knowledge. Let us not abuse his patience while he rages against us with a stretched out hand, and pursues us fiercely. Sometimes, indeed, he chastises his own people for their good, 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 —