---
title: "Commentary on Ezekiel, Volume 2"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 5 of 69
url: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/5/
cite: "John Calvin, tr. Thomas Myers, Commentary on Ezekiel, Volume 2, section 5. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/5/"
---

# Commentary on Ezekiel, Volume 2

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Ezekiel, volume 2 of 2.

## 5. Ezekiel 13:21

Source: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/5/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/5/#p-N

[¶0] Ezekiel 13:21 21. Your kerchiefs also will I tear, and deliver my people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I am the LORD. 21. Et conscindam pepla vestra, et eruam populum meum e manibus vestris: et non erunt amplius in manibus vestris in praedam: et cognoscetis quod ego Iehovah.

[¶1] What the Prophet had said concerning the pillows he now pronounces of the veils, by which they were accustomed to cover either their own heads, or those of the persons who consulted them. The conclusion is, that God would put an end to such follies. For the people were so fascinated by these silly things, that it became necessary to strip away these masks, since these women were always ready to deceive. He adds also, that he would do that for the benefit of his own people. We have said that this ought not to be extended generally to all the sons of Abraham according to the flesh. For God suffered almost all to perish, as he had said by Isaiah:

[¶2] “Even if thy people had been as the sand of the sea-shore, a remnant only shall be saved,” (Isaiah 10:22.)

[¶3] When, therefore, God speaks here concerning his own people, this sentence ought to be restricted to the elect: as when it is said in the psalm, How soft and kind is God to his people Israel; and then he adds by way of correction, to those who are upright in heart, (Psalm 73:1,) Since many boasted themselves to be Israelites who are very unlike their father, and through being degenerate deprived themselves of that honor: hence the Prophet restricts God’s goodness peculiarly to the elect who are upright in heart, after he had spoken of the whole people. Although Ezekiel did not distinctly express what we have cited from the psalm, yet the sense is the same; and this is easily gathered from the eleventh chapter of the Epistle to the Romans (Romans 11:5, 6), where God sets before us the remnant preserved according to God’s gratuitous election. For the same sense it is added, that they should no longer be for a prey. We have said how these women hunted these wretched souls, not only for purposes of gain, but also because Satan abused their fallacies. So, therefore, it happened that these souls were enticed to their destruction. For this reason God pronounces that they should no longer be their prey. And he repeats what he had already said, ye shall know that I am Jehovah. Here God brings before us his power, because we know how safely hypocrites allude his sacred name; and this easily appears in the boldness and licentiousness of these women. Hence God here threatens them: he says that they should feel at length who had spoken, since they ridiculed Ezekiel and his other servants. There is, then, a silent antithesis between God and the prophets; not that God separates himself from his servants; for the truth, of which they are ministers and heralds, is an indissoluble bond of union between them; but the language is adapted to the senses of those with whom the Prophet treats. Now, since these women were so wanton, he says that he was not despised by them, but God himself. It follows —

### Ezekiel 13:22-23

[¶5] Ezekiel 13:22-23 22. Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life: 22. Quia contristastis cor justi mendacio, et ego non contristaveram ipsum; et roborastis manus impii, ut non converteretur a via sua mala, vivificando ipsum. 23. Therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand: and ye shall know that I am the LORD. 23. Propterea mendacium non videbitis, et divinationem non divinabitis amplius: et eruam populum meum e manu vestra: et scietis quod ego Iehovah.

[¶6] He explains in other words what we saw yesterday: but the repetition adds to the weight of the matter. The Prophet therefore shows that he had a just cause of complaint, because the women so deceived the people. He says now that they made the heart of the righteous sad, and strengthened the hands of the wicked: the sentiment is the same, though the words are changed. He had previously said that they gave life to those devoted to death, and slew those destined to life; but now he shows more clearly the meaning of killing the soul that should not, or ought not to die, when the heart of the righteous is made sorrowful. By the righteous he means those whom the false prophets inspired with causeless terror. But why, it is asked, does he say that the righteous are grieved, since we have formerly taught that no others were deceived unless those who spontaneously throw themselves into the snares and traps of Satan? I answer, that the false prophets thundered so, and their lies were so spread about here and there as to involve the simple: for they scatter their threats so as to reach all men. Hence they wound weak consciences; as at this day when the lies of Satan fly about; by which true religion is corrupted, many simple ones are frightened, for they are destitute of judgment, and do not distinguish whether God threatens, or man vaunts himself rashly.

[¶7] We see, then, how false prophets cause the righteous sorrow, when they suggest scruples, and, under the penalty of mortal sin, denounce first one thing and then another: then they deprive them of confidence in God’s favor, and strike them with various terrors, as we discern clearly in the papacy of this very day. Let us take that one point which is with them without controversy, that our confidence springs from our works, and hence that we cannot determine whether God is propitious to us or not., and thus they overthrow all assurance of faith. They retain, indeed, the name of faith, but meantime they wish wretched consciences to vacillate and be turned about with disquiet, since no one can know whether he can invoke God as a father. That confidence which Paul says is common to all Christians, they call presumption and rashness. (Ephesians 3:12.) We see, then, how that point not only grieves the righteous, but disturbs innocent consciences: for a series of traditions is afterwards added, and the penalty of eternal death is always annexed. hence it happens that those who wish to worship God in any other way, when they are thus rendered spiritless, know not which way to turn: hence also they lose all fear of God, since no one can seriously reverence God unless he who feels him to be easily entreated, as we learn from Psalm 130:6.

[¶8] We now understand what the Holy Spirit means when he reproves the women because they made the heart of the righteous sad. It is added, but I was unwilling to grieve them. For God’s faithful servants often inspire terror, but only when necessary. For they cannot otherwise subdue those who exult in their lusts, and they cannot bring them to obedience unless they overcome them with fear. Hence even true prophets and evangelists cause pain, as Paul says: If I have caused you sorrow, I do not repent of it: for so I thought to do: for there is salutary grief. (2 Corinthians 7:8.) Besides, true prophets do not afflict men for nothing; they only cause anxiety in the minds of those whom God wishes to grieve: hence they do not fabricate the material for sorrow and pain in their own brain, but receive it from God’s mouth and the spirit of revelation. Hence the word righteous is used, and falsely is added, by which particle the severity which true prophets are often compelled to use is distinguished from the roughness, or rather savage rudeness, of false prophets. For as I have said, they frighten wretched consciences. But by what right? by transferring God’s power to themselves; just as at the present day the Pope with swelling cheeks thunders forth that himself and his throne are apostolic, and therefore infallible. Since, therefore, false prophets thus contend by fallacies, the simple are overcome by fear.

[¶9] It is now added, that they strengthened the hands of the impious (literally, of the impious man in the singular). When the Prophet spoke of the righteous, he used the word heart: he now uses the word hand, and not without reason. For the false terrors in which the false prophets indulged, penetrate even to the intimate affections, and as each is affected by the fear of God, so he becomes afraid of those threats which he hears uttered in God’s name. We see, then, that it was said with very good reason that the mind of the righteous was sadly grieved; and now when he says that he had strengthened the hands of the impious, he means that audacity was added, so that not only the wicked always remain obstinate against God, but they break out in unbridled license, and hesitate not openly to violate God’s law: for strengthening the hands is more than grieving the mind. For it may and it does happen, that a man may swell with pride and contempt of God, and yet modesty may hinder him from basely contaminating himself with many crimes. But when the hands themselves are engaged in licentiousness, all evils are heaped together. Now, therefore, we understand the reason of this difference. In fine, Ezekiel means that the impious had been hardened by the blandishments of these women, so as not only to despise God in their minds, but to bear witness through their whole life, that they were openly and confessedly erecting the standard of war against God. In this sense, then, he says, that they had strengthened the hands of the impious.

[¶10] He adds, that he should not be converted. Here he more clearly defines how those souls which were devoted to death were kept alive, since such confidence was set before them as to lull and stupefy their consciences. He does not say, then, that the hands of the impious were strengthened, as in a conspiracy of the wicked one often assists another, as if they mutually bound their hands together. But the Prophet now speaks in another sense, namely, that these women so hardened the wicked that they went on securely in their wickedness, and made a laughing-stock of God and his law. You have strengthened the hands that they should not be converted: but how? by affording them life. Hence we gather that men cannot be humbled otherwise than by placing death before them, because all willingly indulge themselves, and hypocrisy is so ingrained in us by natural corruption, that every one readily persuades himself that all things will turn out well. Unless, therefore, death is presented before our eyes, and God himself appears as a judge to destroy us, we remain like ourselves, and proceed to still greater audacity. The Prophet signifies this when he says, that by giving life to the impious the false prophets strengthened their hands, and opposed their repentance altogether. How so? When the sinner thinks God propitious to him, he is not anxious about reconciliation, but abuses God’s forbearance, and is daily rendered bolder, until at last he puts off all sense of fear. Hence this is the true preparation for conversion, when the sinner is slain; that is, acknowledges himself liable to the judgment of God, and takes a formidable view of his wrath. When, therefore, he sees himself lost, then he begins to think of conversion; but when men sleep over their sins, as I have said, they persist till they arrive at constant apathy, as Paul says when he remarks that they have no longer any sense of sorrow. (Ephesians 4:19.)

[¶11] It follows, you shall not see a lie any more. He has hitherto explained the reason why God grew so warm against these women, because they destroyed miserable souls either by their cruelty or their flatteries, and thus were like false prophets: now he adds, you shall not see a lie any more. This ought not to be understood as if God promised these women a sound mind, so that they should cease to hurt the people by their lies: but he confirms the sentiment previously expressed, namely, that they should be subject to the taunts of all men, as boys themselves acknowledge that what they boasted to be oracles were mere imposture. It is just as if he had said — I will make you ashamed, so that hereafter you may be deprived of the use of the prophetic name, as you have hitherto used it. Although these women persisted in their madness, yet they saw vanity no more, since it became openly apparent that those wretched ones who trusted in them were deceived. Lastly, this thought to be adapted not to any change of feeling in these women, but rather to a failure in the effect. It is just as if any one were to say to a foolish fellow boasting himself to be a Lawyer or a physician, — I will take care that you profit no more as either a Lawyer or a physician; and yet that foolish person should not be able to put away the opinion which he had ever formed of his own skin. But this is said, because the mere vanity of his boasting should be evident to all. So also God now speaks. This addition has the same meaning: you shall not divine divination any more. And yet there is no doubt that they desired by all means to invent new prophecies, and to boast in new revelations: but they were despised, because God had detected their lies when Jerusalem was taken, and the people dragged into exile: then because they promised the people a speedy return, when the same God refuted them by prolonging their exile. When, therefore, any one suffers the just penalty of his impiety, then the vanity of those women was detected: in this way they ceased to divine. He repeats — I will free my people from your hand: and you shall know that I am Jehovah. Since I have lately explained this phrase I now pass it by. It follows —

### Ezekiel 14:1-3

[¶13] Ezekiel 14:1-3 1. Then came certain of the elders of Israel unto me, and sat before me. 1. Et venerunt ad me viri ex senioribus Israel, et sederunt coram facie mea. 2. And the word of the LORD came unto me, saying, 2. Et fuit sermo Iehovae ad me, dicendo, 3. Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them? 3. Fili hominis, viri isti ascendere fecerunt idola sua super cor suum, et offendiculum iniquitatis suae posuerunt coram facie sua. An quaerendo quaerar ipsis?

[¶14] Here Ezekiel relates an event worthy of notice. For this was not a mere vision, but a real transaction, since some of the elders of Israel came to him for the sake of consultation. He says that he sat, as men who are perplexed and astonished by evils are accustomed to do, when they see no remedy. The gesture then which the Prophet describes was a sign of anxiety and despair. A person wishing for an answer is said to sit before another; but since it is probable that they disputed among themselves about beginning, and did not immediately discover how they should commence, hence they became anxious to consult the Prophet. Ezekiel, indeed, might be touched and softened by pity when he saw them seeking God in this way. For this was a sign of repentance when they turned to the true and faithful servant of God. But since they had no sincerity, the Prophet is warned in time against supposing them to come with cordiality. Hence God instructs his servant not to give way with too much facility when he sees old men coming to be disciples. But he shows their hypocrisy, because superstition still reigned in their hearts; nay, they desired openly to violate God’s law, and they did not disguise this feeling whenever occasion offered. First, he says they have set up idols in their hearts; by which words he means that they were addicted to superstition, so that idols obtained a high rank in their hearts; as Paul exhorts the faithful, that the peace of God which passes all understanding may obtain the rule in their hearts (Philippians 4:7; Colossians 3:15); so on the other hand the Prophet says that these men had given supreme sway to idols. And again an implied comparison must be remarked between God and idols. For God has erected the seat of his empire in our hearts: but when we set up idols, we necessarily endeavor to overthrow God’s throne, and to reduce his power to nothing. Hence the most heinous crime of sacrilege is here shown in those old men who caused idols to rise above their hearts. For hence it follows that all their senses were drowned in their superstitions.

[¶15] He adds, they placed the stumblingblock of their iniquity before his face. By this second clause he signifies their hardness and perverseness; as if he had said, although the doctrine of the law was put before their eyes, yet they had no regard for piety, and despised even God’s threats, as if he were not going to be their judge. When, therefore, the sinner is not moved by any admonitions, and is more than convicted of his impiety, and is compelled, whether he will or not, to suffer God’s anger, and yet afterwards despises it, he is said to put the stumbling block of his iniquity before his face. For many slide away by error and thoughtlessness, because they do not think they can attempt anything against God. But here Ezekiel expresses that there was a gross contempt of God in these old men, and even a professed rebellion against him. Now he asks, Shall I by inquiring be inquired of by them? Some translate, Shall I, when consulted or asked, answer them? But this comment seems to me too remote from the mind of the Prophet; and it is probable that they thought this to be the sense, because they could not understand what else the Prophet meant. But God shows that this was like a wonder, since these old men dared to break forth, and to pretend to have some desire to inquire the truth. Hence their impudence is shown here, because they did not hesitate to place themselves before God’s servant, and to pretend a regard for piety when they had none. God says, therefore, can it be done? For this question expresses the absurdity of the thing, and that for the above mentioned purpose, that their wickedness may be the more apparent in their daring to insult the face of God. For what else is it than openly to reproach God when impure men approach him, and wish to become partakers of his counsel? Meanwhile they show by their whole life that they are most inveterate enemies of the whole heavenly doctrine. Afterwards it follows —

### Ezekiel 14:4

[¶17] Ezekiel 14:4 4. Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet, I the LORD will answer him that cometh according to the multitude of his idols; 4. Propterea loquere ad ipsos, et dic illis: sic Dominator Iehovah, vir vir, domo Israel, ascendere fecerit idola sua super cor suum, et offendiculum iniquitatis suae posuerit coram facie sua: et venerit ad prophetam: ego Iehovah respondebo huic secundum multitudinem idolorum ejus.

[¶18] Here God seems to treat those hypocrites too indulgently who pretend to ask his advice and yet despise his counsel. But God here rather threatens what would be destructive to the wicked than promises anything which they ought to expect. It is indeed a singular testimony of God’s grace when he answers us: for prophecy is an image of God’s paternal anxiety towards us and our salvation. But sometimes prophecy only ends in destruction; and this is but an accident. Although, therefore, God’s word by itself is naturally to be greatly desired, yet when God answers as a judge, and takes away all hope of pardon and pity, no taste of his favor can then be perceived. Thus this passage must be understood. God pronounces that he would answer, but whom? The reprobate, and those who tauntingly inquired of the Prophet what they should do. When he answers them, he only shows himself the avenger of their perfidy; and thus his answer contains nothing else but the fearful judgment which hangs over all the reprobate. For God does not here impose a perpetual law on himself; for he does not always act in the same way towards all the reprobate, but says that those impious ones should feel that they shall not profit by their cunning and artifices, since they shall find the difference between God and Satan: for they were accustomed to lies, and had itching ears; hence they wished to have some pleasing and flattering answer from the servant of God, since the false prophets gratified their inclinations. What then does God say? I will answer them, but far otherwise than they either wish or desire: for I will answer them according to the multitude of their idols: for they bring with them the material for their own condemnation: hence they shall take back nothing from me but the seal of that condemnation which is already placed upon their hearts, and appears on their hands. In fine, God here laughs at the foolish confidence of those who inquire about future events of his prophets; but meanwhile they have their heart bound up with superstitions, so as openly to show their gross impiety: hence he says, that he would answer them, not as they thought, but as they deserved.

### Ezekiel 14:5

[¶20] Ezekiel 14:5 5. That I may take the house of Israel in their own heart, because they are all estranged from me through their idols. 5. Ut deprehendam domum Israel in corde ipsorum, quia alienarunt se a me in suis idolis omnes.

[¶21] He shows God’s object in being unwilling to dismiss without an answer the hypocrites who still impiously trifled with him. He says, that I may seize the house of Israel in their heart. It is yet asked how the impious are seized, when God answers them neither according to the opinion of their mind nor their expectation, but pronounces what they dislike and fear most grievously. I reply, that the impious are answered when they are driven to madness, and God thus extracts from them what was formerly hidden in their own hearts. He says, therefore, that their impiety may be manifest to all, I will answer them. For as long as God spares the impious, they endeavor to soothe him by a kind of flattery; but when they see that they take nothing by their false blandishments, then they roar, nay, bellow furiously against God: thus they are caught in their own hearts: that is, all their former dissembling is made bare, so that all may easily perceive that there never was a spark of piety in their hearts. God, therefore, bears witness that his answers would be of this kind, that he may take the house of Israel in their hearts; that is, that his severity may draw out into the light what was formerly hidden; for the word of God is a two-edged sword, and examines all the sentiments of men. (Hebrews 4:12.) Some are so slain by this sword that they grow wise again; but others are stung with fury when they see that they must engage with the power of God; therefore they are seized in their own hearts when God twists from them what they would willingly have kept always hidden. Since they have estranged themselves from me, literally, in their idols. This passage is explained in two ways, as we have said. Some say, because they separated themselves; but I approve of the other version, because they have alienated themselves, and we shall understand the point more clearly afterwards when the subject leads us to it. They alienated themselves, then, from God; that is, when they had utterly declined from God’s law; yet, as long as this was concealed, they still wore their masks. The separation of which the Prophet here speaks seems to be referred to this pretense. Since, then, they so alienated themselves from me by their idols; that is, he says they are deceived in thinking that they cannot be discovered, and that their abominations, however foul they are, will remain secret. And this agrees with the last clause, namely, that he would seize the hypocrites in their own heart.

### Prayer Lecture 37

### Prayer

[¶24] Grant, Almighty God, since we are so inclined to all kinds of vices, that we may be restrained by the power of thy Spirit: then that we may be attentive to the teaching which sounds continually in our ears, so that we may persevere in the pure worship of thy name; and thus being strengthened against the cunning of the wicked, may we be upheld in our weakness, and preserved from all error, until we finish our course, and arrive at the goal which is proposed to us in Christ Jesus our Lord. — Amen.