---
title: "Commentary on Ezekiel, Volume 2"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 21 of 69
url: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/21/
cite: "John Calvin, tr. Thomas Myers, Commentary on Ezekiel, Volume 2, section 21. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/21/"
---

# Commentary on Ezekiel, Volume 2

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Ezekiel, volume 2 of 2.

## 21. Ezekiel 17:19

Source: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/21/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/21/#p-N

[¶0] Ezekiel 17:19 19. Therefore thus says the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head. 19. Propterea sic dicit Dominator Iehovah, Vivo ego, si non jusjurandum meum quod sprevit, et foedus meum quod irritum fecit, rependam in ejus caput.

[¶1] The former sentence is confirmed. The Prophet had spoken after the usually received manner when he said that Zedekiah’s perfidy would not be unrevenged; but he now brings forward God as the speaker, because, unless he appeared as an avenger of perfidy, mankind would scarcely ever be seriously persuaded that punishment was prepared for perjurers and truce-breakers. As I have said that this opinion was fixed in the hearts of all, so it must be understood that this opinion was received, and that men were fully persuaded of it: but persuasions which are called “common” vanish away; there are common thoughts which are almost born with us, and follow nature, but they are not firm, because the profane do not hold the principal point, that God is the judge of the world: this sentence, therefore, is added of necessity. Now God swears that Zedekiah should suffer punishment, because he had despised the oath and rendered the covenant void. But we must notice the epithet; for God calls the oath and the covenant his own: he has despised, says he, not simply the oath, but mine: he has violated my treaty. The reason of this language is, that God wishes fidelity between man and man to be cultivated: and so he detests all perjury and all frauds. Now, since there is no more sacred method of contracting a treaty than by solemn rites, there also God shows his judgment in a peculiar manner. In fine, we may deservedly call him the guardian of treaties; for when heathens entered into treaties, they were accustomed to bring forward the name of Jupiter the supreme, because they thought he would inflict vengeance on all who violated their pledge. But God here comes forward, not like an imaginary Jupiter, but because he wished confidence to flourish in human society; since, unless men act sincerely to each other, all society would be broken up. This, then, is the reason why Ezekiel says that the treaty struck with King Nebuchadnezzar was divine, since God would be its vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to God. (Jeremiah 27:17.) And we see from Jeremiah 28 and Jeremiah 29., that God wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he had truly discharged his office, was an image of the Messiah, the first-born among the kings of the earth: Hence it was unworthy of him to become tributary to a profane monarch and a cruel tyrant. But since God had so imposed slavery on his own people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to King Nebuchadnezzar and live; that is, there is no other method of obtaining safety, unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly, since Nebuchadnezzar is God’s scourge. This covenant, as I have said, was approved by God, otherwise he could not have been its avenger. We know that there are three kinds of treaties. When there has been war between two kings, if the conqueror wishes to spare his enemy, he receives him into covenant, but imposes conditions at his own discretion. We know that the Romans followed that custom, since it was too difficult for them to hold in subjection all whom they had subdued, and especially at the beginning; and thus they entered into treaties with many tribes under many circumstances. Another sort of agreement is, that between either kings or people when at variance with each other; but before they actually engage, they make a truce with each other, and so remove the occasion of the war — this is another kind. Lastly, those who never were enemies enter into an alliance; and such was the treaty between Zedekiah and the king of Egypt. For they wished to be cautious, and to anticipate the danger which he feared from the Chaldaeans; and hence he entered into the agreement,. Thus the Israelites were formerly joined with the Syrians, and afterwards with the Assyrians. So we saw that the Jews committed adultery when they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty, of which mention is now made, was necessary; for Zedekiah could not escape from embracing the conditions imposed on him by King Nebuchadnezzar. For this reason God pronounces himself the avenger of perfidy.

[¶2] It is now asked, Whether we may never break our word when any one has been violently attacked, and promised what was otherwise unjust? The reply is at hand, that God’s name is more precious than all human advantages. If any one, therefore, object that he was deceived, and oppressed by unjust conditions, still God’s name must prevail. Hence we must always weigh what is due to the name of God; and hence we shall readily conclude that those can never be excused who violate their engagements on the pretext of being violently compelled, or induced by fraud, or not allowed the liberty of considering whether their promise was according to equity. For this reason, also, it is said in the 15th Psalm, (Psalm 15:4,) that the sons of God swear and suffer loss, because when God’s, name has been interposed, no utility ought to be of such importance as to outweigh the oath that has been taken. And so not without reason God now pronounces that he would avenge the perjury which Zedekiah had committed, since, in truth, we cannot depart from promises which have been sanctioned by an oath in God’s name, without seeming to slight the Almighty himself. Meanwhile, it is certain that there was another reason why God punished the Jews; but here, as I have previously shown, the Prophet mentions what was more familiar to men. The first cause of the destruction of the city and of the whole kingdom, was idolatry, as we saw before, and then the many crimes of the people were added. For from the period of the corruption of true religion, the pollution of many vices increased through the city and the whole land. Hence it happened that God destined his people to destruction; hence also King Zedekiah was deprived of sight. For, as the sacred history testifies, God wished to destroy the whole people: for this reason Zedekiah fell, and provoked the Chaldaeans against him. We see, therefore, that there is a continued series of causes in the eternal providence of God, but not as the Stoics supposed; for they concocted their fate from complex windings or implicit causes, without any will of Deity in that confusion. But God, as I have said, has different reasons why he does one thing or another. Some causes are remote and incomprehensible to us, and others manifest to us: so the proximate cause of the destruction of the people was the revolt of Zedekiah from King Nebuchadnezzar; but there was another more important reason, namely, that the people deserved to perish. Hence Zedekiah was rendered blind by the just judgment of God, since he passed over perfidiously to the king of Egypt, and so armed himself against King Nebuchadnezzar. But we must hold that the reason universally manifest is here reviewed. It follows —

### Ezekiel 17:20

[¶4] Ezekiel 17:20 20. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. 20. Et extendam super ipsum rete meum, et capietur in plagis meis, et venire faciam ipsum Babylonem, et judicabo cum eo illic de transgressione qua praevaricatus est contra me.

[¶5] Here he points out the kind of punishment which he was about to inflict on King Zedekiah. He had said generally that his perfidy should fall upon his own head, but he now proceeds further, namely, that Zedekiah should be a captive. For God might chastise him by other means, but the prophecy was thereby confirmed, since the Prophet had clearly threatened Zedekiah as we see. But he speaks in the person of God that his language may have more weight. I will spread my net, says God, and he shall be taken in my snares. The passage is metaphorical, but it best explains what often occurs in Scripture, namely, that while the impious take first one course and then another, they are agents of God who governs them by his own secret virtue, and directs them wherever he wishes. As, therefore, men false up all things confusedly, and are, as we see, driven about hither and thither by their lusts, and disturb heaven and earth; yet God moderates their attacks by his secret providence. We gather this from the Prophet’s words when he calls the army of the king of Babylon, and his plans, and the apparatus of war, God’s net and snares. Although Nebuchadnezzar was impelled by his own ambition and avarice, and did not suppose himself under the divine sway, yet we see what the Spirit pronounces. And we must diligently observe this doctrine, because, if we repose on the paternal solicitude of God, although armies surround us on all sides, yet we may confide securely, and await the end with quiet and tranquil minds, since men can do nothing without God. But when we provoke God’s wrath against us, we must bear in mind, that while men have their reasons for being hostile to us, yet God governs them, or that they are his nets or snares, as the Prophet here says.

[¶6] I will bring him, says he, to Babylon, and there will I dispute with him in judgment, according to the prevarication by which he has prevaricated. Not only did God dispute with Zedekiah there, but he inflicted a heavy and formidable judgment upon him in Riblah, when he saw his own sons put to death first, and then his own eyes were put out, and then he was bound by chains. But he almost pined away in his captivity, and was treated shamefully even unto death; for this reason God says that he would judge him at Babylon: and yet there will be nothing out of place if we comprehend Riblah also. For although Zedekiah had been partially punished before he entered Babylon, yet God there inflicted his own sentence, after he was dragged from his country and led into exile. He was buried indeed not without honor, as we saw in Jeremiah, (Jeremiah 34:5,) for they bewailed him at his burial — Alas, my brother! alas, O master! as the Prophet says: yet till his death he was like the vilest prisoner, for he pined away in his chains, and was meanly clothed, when the king treated Coniah nobly and splendidly: hence Zedekiah’s captivity was the seal of this prophecy for Ezekiel could not have pronounced this sentence, unless he had been the organ of the Holy Spirit. It follows —

### Ezekiel 17:21

[¶8] Ezekiel 17:21 21. And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it 21. Et omnes profugi ejus in omnibus copius ejus in gladio cadent: et qui residui erunt ad omnem ventum dispergentur: et cognoscetis quod ego Iehovah loquutus sim.

[¶9] The Prophet now descends to the whole people, especially to the soldiers, whom Zedekiah himself thought would be fit guardians of the city. He says, then, thus shall all his forces be dissipated, so that they shall be dispersed hither and thither and all by the sword. By these words he means the slaughter of the army, since as long as soldiers stand in their own ranks they sustain and repel a hostile attack; but when they are dispersed, every one is subject to the enemy, and hence a promiscuous slaughter arises. He says, therefore, that Zedekiah’s soldiers would be fugitives amidst all their bands: that is, although he had a large army, yet all his forces should be dispersed, and while each should consult his own advantage, he should fall into the enemy’s hands: thus, all shall fall by the sword; then those who remain shall be dispersed towards every wind. We saw the same thing before, for when the Prophet had declared that all the people should suffer by the sword, he added, at the same time, that all the survivors should be fugitives, just as if any one should throw out refuse or hair which the wind would blow hither and thither. Hence he repeats the same now, namely, that the whole people would be like a torn body, since if they escaped the sword, yet they would find no place of rest. Hence while a few would flee to Egypt, some to the Moabites, and others to the neighboring nations, the whole body of the people, would be dissipated. He adds, and you shall know that I Jehovah have spoken. We have explained the meaning of this, and why the Prophet repeats it so often, namely, because the Jews were untractable and derided all God’s threats: the Prophet teaches that they should really feel that he had spoken, and this is the wisdom of fools, as the common proverb expresses it. For because they do not obey any counsels, nor admit any admonitions, and receive no teaching, they are instructed only by the event itself. It follows —

### Ezekiel 17:22

[¶11] Ezekiel 17:22 22. Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent: 22. Sic dicit Dominator Iehovah, Et assumam e summitate cedri excelsae, et ponam e capite propaginum ejus, tenerum evellam, et plantabo ego super montem excelsum et elevatum.

[¶12] Here the Prophet begins to treat of the restoration of the nation and kingdom. Thus this prophecy without doubt refers to Christ, because although in some sense God had pity on the people when they enjoyed the liberty of returning under Cyrus and Darius, yet what is here written was never fully exhibited except under Christ. It is indeed true, as I have elsewhere expressed, that when the prophets promise restoration to the Church, that they do not restrict their discourse to the person of Christ, but begin with the return of the people for that was the beginning of the full and solid liberty which was at length made manifest in Christ. And Christian writers have erred in urging so precisely that anything said about the restitution of the Church must be understood of the person of Christ, and thus they make themselves ridiculous to the Jews. But, as it has been said already, as often as the Prophets hold out the hope of liberty to the elect and the faithful, they embrace the whole of the time from the return of the people, or from the end of their exile to the end of the kingdom of Christ. When, therefore, the reign of Christ is treated, we must date its commencement from the period of the building of the temple after the people’s return from their seventy years captivity: and then we must take its boundary, not at the ascension of Christ, nor yet in the first or second centuries, but through the whole progress of his kingdom, until he shall appear at the last day. Now let us come to the Prophet’s words, thus says the Lord Jehovah, I will take from the top of the lofty (or tall) cedar. God pursues the allegory which we saw: for as he said that the top was torn off, or that the highest branch was plucked from the cedar of Lebanon, so he now says, that he would take from the top of the cedar, and after he had plucked or wrenched off a bough, and planted it, such would be the increase, that all the trees would acknowledge that to be a wonderful work. Now this restoration is described to us variously, because after God had spoken of a lofty bough, he descends to a low and abject one; he then pronounces that such should be the beginning of the new kingdom, that he would make the dry tree to bud and humble the lofty one. These things at first sight seem to be opposite to each other, but they agree very well, because God took from the top of a lofty cedar when he planted a new king. For Christ, as respects God’s eternal decree, was always more excellent than heaven and earth; at the same time God afterwards says that he was humble, as he certainly was. But let us follow up the words, I will take, says he, from the top of a lofty cedar, and I will set it: from the top of its twigs I will pluck a tender one, and I will plant it upon a lofty and elevated mountain. Here, as I have said, he speaks of a tall and lofty cedar, and then he speaks of a high branch, but he adds afterwards, I will pluck a tender one from it, by which he means that the twig which he should pluck and plant would be without strength. Here, therefore, is shown the contemptible beginning of the reign of Christ, as the Prophet afterwards more clearly explains himself.

### Ezekiel 17:23

[¶14] Ezekiel 17:23 23. In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell. 23. In monte excelso Israel plantabo illud, et tollet ramum, et faciet fructum, et erit in cedrum elegantem: et habitabit sub eo omnis avis omne pennatum in umbra surculorum ejus habitabit.

[¶15] When God announces that the twig which he will plant shall become a lofty cedar, he shows by lofty words that the increase of Christ’s kingdom shall be so wonderful, that it shall surpass the common rule of nature; which indeed was shadowed forth in the person of Zerubbabel, who was chosen to bring back the people from their sad and disgraceful captivity. (Ezra 2:2; Haggai 1:14.) For it does not naturally happen that a twig increases in a short time to a lofty cedar, for we know how slowly cedars grow, and hence we see the Spirit’s intention in saying that a tree should spring from a very small twig. And this prophecy answers to one of Isaiah’s, where he says, (Isaiah 11:1,) A branch shall spring from the root of Jesse: for the house of Jesse was cut off, and he names the house of an obscure and private man as if the remembrance of David were utterly lost. The house of Jesse then was cut off like a tree: that twig, says he, shall spring from its root. Now the Prophet signifies the same thing, and almost under the same similitude. I leave the rest for the next lecture.

### Prayer Lecture 52

### Prayer

[¶18] Grant, Almighty God, since you have deigned to enter into a perpetual and inviolable covenant with us which you have sanctioned by the blood of your only-begotten Son, that we may faithfully stand to it: and may we be so obedient to thee unto the end, that we may experience thee a propitious Father to us, until we enjoy that eternal inheritance which you have prepared for us in heaven, through the same Christ our Lord.-Amen.

### Lecture Fifty Third

[¶20] Lecture Fifty-Third.

[¶21] In the last lecture we began to explain that passage of the Prophet in which God. promises that he would take from the boughs of the lofty cedar a tender branch, which should soon grow into a tall tree. We said that the restoration of the people was the foretaste of this grace, since God already showed that he cared for his people whom he seemed utterly to reject when he suffered them to be dragged into exile. We said also, that although Zerubbabel was a captive and an exile, yet that he was the twig plucked from the tall tree, as he was of the royal stock whence Christ would at length spring forth. But at the same time we added that this prophet was not complete until the kingdom of Christ of which it was the beginning, when he was manifest in the flesh, and thence it made daily progress until the end of the world. Thus then we see that the twig was plucked from the cedar, and from a tall or lofty one, and it was planted upon a mountain. The mountain on which the branch was to be planted was called sublime and lofty, and there is no doubt that God meant Mount Zion: it is indeed a small hill, but Isaiah shows us the reason why it was called lofty, because it excelled in dignity and eminence all the heights of the world. (Isaiah 2:2, 3.) It is there said, I will make Mount Zion conspicuous above all lofty mountains: that eminence indeed was not perceptible by the eye, but the Prophet at the same time declares what he means, since a law should go forth from Zion and God’s word from Jerusalem. We see, therefore, that Mount Zion, although low among hills, was eminent and conspicuous among the highest mountains, since God’s glory shone forth from it, and it was rendered conspicuous to even the ends of the earth. Hence the Prophet repeats a second time, On a, lofty mountain of Israel will I plant it, namely, the twig, and it shall raise or bear a bough, and produce fruit, and it shall be a magnificent or elegant cedar, as we said, and every bird, that is, all birds, shall dwell under it, every winged thing, or flying thing, shall dwell under the shadow of its branches or boughs. The repetition shows that something rare is here denoted, and what would scarcely be comprehended in an ordinary sense, when God speaks of a high and elevated mountain. So that it confirms what we said, that this place thought to be understood of Mount Zion, which was supernaturally elevated when Christ’s scepter went forth from it, by which he reduced the whole world under his yoke. He now adds, that it should be a magnificent cedar, so that the birds of the air should nestle in it and rest under its shadow. This simile is used by Daniel when treating of the sway of Nebuchadnezzar, (Daniel 4:8, 9, 17-19,) it is common to all kingdoms to protect men under their shadow, as birds find their dwelling-place only in trees, and repair and collect themselves there. But meanwhile the Prophet shortly states that the kingdom of which he is would be for the common safety and advantage of the whole people. For as kings usually think the human race created for their sakes, they are taken up with their own private reasoning, and do not consult the interests of the wretched people whom they are divinely appointed to cherish under their wings. The Prophet therefore shows that the kingdom which God had determined to set up in his chosen people would be useful to all, when he says, under its shadow there would be safety for all birds. It now follows —