---
title: "Commentary on Ezekiel, Volume 2"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 9 of 69
url: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/9/
cite: "John Calvin, tr. Thomas Myers, Commentary on Ezekiel, Volume 2, section 9. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/9/"
---

# Commentary on Ezekiel, Volume 2

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Ezekiel, volume 2 of 2.

## 9. Ezekiel 14:23

Source: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/9/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-2/9/#p-N

[¶0] Ezekiel 14:23 23. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, says the Lord GOD. 23. Et consolabuntur vos, quia videbitis vias ipsorum et opera ipsorum: et scietis quod non frustra fecerim quaecunque feci in ea, dicit Dominator Iehovah.

[¶1] He now puts the verb for comforting in the third person, but in the same sense, because after the Jews shall have been led captive, they will bear sure and special marks of God’s justice against their sins. This, then, is the consolation, as I explained it yesterday, while the exiles acknowledge that cruelty cannot be ascribed to God, as if he had exceeded moderation in exacting punishment; for the desperate wickedness of the people demanded it. But this passage contains a useful doctrine, since we collect from it that we are never tranquil in our minds unless when the greatest equity and justice appears in God’s judgments, and become present to our minds. As long, therefore, as we do not acknowledge God to be severe in just cases, our minds must necessarily be disturbed and disarranged: hence the word “consolation” is opposed to those turbulent thoughts. But since nothing is more miserable than to be distracted and drawn hither and thither, and to be anxiously disturbed, let us learn that those profit most who acquiesce in God’s judgments, although they do not perceive the reason of them, yet modestly adore them. But when God shows why he treats either us or others so severely, this is a special favor, since he offers us material for joy and tranquillity. Let us proceed.

### Ezekiel 15:1-5

[¶3] Ezekiel 15:1-5 1. And the word of the LORD came unto me, saying, 1. Et fuit sermo Iehovae ad me dicendo, 2. Son of man, What is the vine-tree more than any tree, or than a branch which is among the trees of the forest? 2. Fili hominis, quid erit lignum vitis prae omni arbore rami quae est inter arbores sylvae? 3. Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? 3. An sumetur ex eo lignum ad formandum, ut sit opus, vel an sument, ex eo paxillum, ut suspendatur in eo omne vas? 4. Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? 4. Ecce in ignem traditur ad consumptionem, duas extremitates ejus consumpsit ignis, et medium ejus exustum est, an utile erit ad opus? 5. Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? 5. Ecce, cum esset integrum non factum fuit ut esset opus: quanto magis postquam ignis consumpsit ipsum et exaruit formabitur adhuc ut sit opus?

[¶4] The Prophet’s intention is to humble the foolish confidence of the people, who boasted of the gratuitous kindness of God, as if they were naturally excellent: hence, also, their obstinacy against his threats was so great. For when the prophets reprove them sharply, they boasted against them the remarkable gifts by which they were divinely adorned: as if they had been so armed by God’s benefits to resist his power, for we know that they were so blinded. Since, then, that disease had attacked the people, it is not surprising that the prophets in many places refute such folly. But the Prophet here uses a simile to show the Jews that they were not intrinsically but only accidentally excellent, since God had treated them as worthy of remarkable benefits. Since it is so, their arrogance is easily refuted, when they oppose their superiority to God, as if it were peculiar to them, and not God’s special gift. But we must understand the simile which Ezekiel uses: what is the vine more than other trees of the woods? It is certain that the vine produces very good fruit, and therefore is preferred to other trees: the very flower of the vine has a most, delicious scent; but the fruit which it produces proves its excellence. For the wood of the vine is without elegance and shapeless: it does not attain to any thickness; it is slender, pliable, and twisted. In looking at a vine, it. seems scarcely worth numbering among shrubs: if compared with trees, it clearly has no value; but in the excellency of trees something is easily acknowledged which surpasses all vines. For when we cast our eyes upon a branching tree, we are struck with admiration, while the vine lies at, our feet. If, therefore, a tree is compared with the wood of the vine, it will be praised for its beauty, while the vine will be despised as a low and insignificant wood. Hence God collects that the Jews were in no respect more excellent than others, unless because they are planted by himself, as he says in many places in Isaiah, O my vine, I have planted thee. (Isaiah 5.) Then in the 80th Psalm: he brought his vine out of Egypt, and planted and propagated it even to the sea, (Psalm 80:9-12; Jeremiah 2:21.)

[¶5] Now we understand the Prophet’s meaning, namely, that the Jews excelled, indeed, in privileges, but not in nature, nor yet by themselves, but by the gratuitous kindness of God: and if other nations were compared with them, they had greater dignity than the Jews. And we know that other nations flourished in arts and wealth, in population, in warlike valor, and in other respects: the profane nations were like lofty trees which grow up and attract all eyes to themselves. But the Jews were like a vine which, being planted by God’s hand, deserved more praise than the trees of the wood which were fruitless. Ezekiel now carries on the comparison at, greater length: if the vine is torn up, can its wood, says he, be fitted to any use? it will not make beams or tables, or any vessels; it will not make a peg or a hook on which to hang a hat or cloak, or anything of the kind. Since, then, the wood of the vine is useless when torn from the soil, and is of no use but for burning, hence the Jews are made acquainted with their condition since their excellence and worthiness depend on the mere good pleasure of God: since, as he planted them, he can pluck them up in a moment; and when they have been torn up, they will be altogether useless, and will be cast into the fire, while trees are of some use. But, the Prophet proceeds another step: if a bundle of twigs were cast into the fire, and the two extreme parts were burnt up, and the middle made dry, that scorched part would be much less useful. For since fire penetrates to the very marrow, wood, which is half consumed, is reduced to powder by the touch alone: He afterwards accommodates what he had said about the vine to the city of Jerusalem; therefore let us go on to the rest of the context.

### Ezekiel 15:6

[¶7] Ezekiel 15:6 6. Therefore thus says the Lord GOD; As the vine-tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 6. Propterea sic dicit Dominator Iehovah, Quemadmodum lignum vitis in ligno sylvae, quod posuli in ignem ad consumptionem, sic dedi habitatores Hierusalem.

[¶8] Here the Prophet shows that the citizens of Jerusalem were cast into a fire, by which they suffered various kinds of death: for although they were not immediately and entirely consumed, yet the extremities were burnt off. For the whole region was laid waste all around, and the kingdom of Israel was entirely cut off: Jerusalem remained like the middle portion of the bundle. But the inhabitants of Jerusalem were so worn down by adversity, that they were like a stick burnt at both ends. Since this was so, we here perceive their great stupidity in persisting in contumacy, although God had humbled them so in various ways. Now, therefore, we understand the meaning of this point. But the words of the Prophet must be explained, what shall be, or what is the wood of the vine compared with other wood? Some translate, with the palm branch; others, with the wild vine; but both of these are foreign to the mind of the Prophet: especially the wild vine cannot have any place here. As far as the palm is concerned, what reference is there to the palm branch in the midst of a wood? for palms are not planted in woods amidst lofty trees. But since the wood, זמורה, zemoreh, signifies boughs as well as palms, it agrees best with the sense to speak of every tree as branching. What, therefore, is the vine in comparison with every branching tree which is among the trees of the forest? Here the Prophet brings before us fruitless trees, but yet those which attract our notice by their beauty: and so he implies, if the Jews wish to compare themselves with the profane nations, they are not superior in any worthiness or elegance which they have naturally and of themselves. This must be diligently noticed; although God sometimes adopts those who excel in ability and learning, in warlike prowess, in riches, and in power, yet he gathers his Church as much as possible from lowly-born men, in whom no great splendor is refulgent, that they may be objects of wonder to the world. For what end, then, does God do this? for he could fashion his own elect, that they may be completely perfect in every way. But since we are too inclined to pride, it is necessary that our infirmity should always be set before our eyes to teach us modesty. For if nothing in us reminded us of our weakness, our worthiness would blind us, or turn away our eyes from ourselves, or intoxicate us with false glory. Hence God wishes us to be inferior to the profane, that we may learn always to acknowledge as received from him whatever he has gratuitously conferred upon us, and not to arrogate anything to ourselves when our humility is so plainly set before our eyes. But as far as concerns the Jews, they were, as we have said, like a vine, because their excellence was not natural, but external. God had fashioned them, as it were, from nothing; and although they were adorned with many remarkable gifts, yet they could claim nothing from themselves.

[¶9] Shall there be taken, says he, any wood from it to fashion it for any work? God here shows that the Jews were deservedly preferred to others, because he had planted them with his hand; for if they had been pulled out of the earth, he shows that the wood would be useless, since it could not be used for any purpose. And Christ uses the same simile (John 15:1-7), when he shows that we have no root in us by nature, nor yet sap or moisture or rigor, since we are a vine planted by our heavenly Father. But if he roots us up, nothing remains for us but to be cast into the fire and utterly burnt. Lastly, God shows that the Jews should be viler than the nations, if he took away from them whatever he gave them; and he admonishes them that their state has no firmness unless through his goodwill towards them. For if the Prophet had only said, that whatever the Jews had they owed to God, and for this reason were bound to his liberality, yet they might still exalt themselves. But it is added in the second place, that they remained safe day by day, as far as God spares them, cherishes, defends, and sustains them. Therefore the Prophet means this when he says, Shall it be taken to form any work from it, or will they take it for a peg to hang any vessels upon it. Behold, says he, it was given for consumption, and its two ends were burnt up. Here, as I said, he points out various calamities by which the Jews were almost struck down, though not subdued. For they were hardened in their obstinacy; and although they were like burnt and rotten wood, yet they boasted themselves to be perfect through their adoption, and through the covenant which God had made with Abraham: they boasted themselves to be a holy race, and a royal priesthood. Yet God reproves their sloth when he says theirs was like burnt wood, when a bundle of twigs has been cast into the fire, and there is some remnant so injured by the smoke as to be deprived of its strength.

[¶10] Behold, says he, when it was whole could it be formed into any work! How much less after the fire has consumed it. Here we pursues the same sentiment. If any one should take any part of the bundle after the fire had dried it, could he fit it for any work? If he should take the twig when whole, it would not be fit to receive any shaping: how much less could the burnt wood be used for a peg or anything else. If, then, not even a peg can be found in the entire bundle, when the stem is like an ember through being parched by fire, how can it be turned to any use? Now follows the application: as I have given the wood of the vine among woods, says he: verbally, in the wood of the forest. Hence gather we what I formerly said about the branch, that it agrees with trees and is not put for the wild vine or the palm branch: for he now says, simply, amidst all the wood of the forest. But he says that the wood of the vine was among the wood of the forest — not because vines are merely planted there, but this comparison is used: that is, among woods, or even among all the woods of the forest, because these trees are felled, and destined for buildings, or vessels are made from them, and all kinds of wooden furniture, as well as the materials of houses, are taken from trees. He says, therefore, that the wood of the vine is given among the wood, of the forest, that is, among the woods of the forest, since the twigs are burnt, as they cannot be rendered useful to men: so have I given, says he, the citizens of Jerusalem

[¶11] Now after we understand the Prophet’s meaning, let us learn that the Holy Spirit so addressed the Jews formerly, that this discourse might profit us in these days. We must perceive, in the first place, that we are superior to the whole world, through God’s gratuitous pity: but naturally we have nothing of our own in which to boast. But if we carry ourselves haughtily, through reliance on God’s gifts, this arrogance would be sacrilege: for we snatch away from God his own praise, and clothe ourselves, as it were, in his spoils. But Paul, when he speaks of the Jews, shortly, but clearly, defines both sides: Do we excel? says he — (for he there makes himself one with the people) — Do we excel the Gentiles? says he, (Romans 3:1); by no means: for Scripture denounces us all to be sinners — all to be, accursed. Since, therefore, we are children of wrath, he says, there is nothing which we can claim to ourselves over the profane Gentiles. After he has so prostrated all the pride of his own nation, he repeats again — What? Are we not superior to others? Yea, we excel in every way. For the adoption, and the worship, and the law of God, and the covenant, confer upon us remarkable superiority, and such as we find nothing like it in the whole world. How do those things agree? That the Jews excel, and are to be preferred to others, and yet that they excel in nothing! namely, since they have nothing in themselves to cause them to despise the Gentiles, or boast themselves superior; hence their excellence is not in themselves but in God. And so, Paul here does not commend their virtues, but says that they excel by gratuitous adoption, because God made his covenant with Abraham, and they were to arise from the holy nations, because he instituted a fixed line of piety among them, in promising himself to be a Father to them; nay, he determined that Christ should spring from them, who is the life and light of the world. We see, then, the former privileges of the Jews: ours is the same in these days. As often as we are favored with God’s gifts, by which we approach near him and overcome the world, we ought also to remember what we were before God took us up. Then our origin will prostrate all arrogance, and prevent us from being ungrateful to God. But that is not yet sufficient; but we must come to the second clause, that not only has God’s free grace raised us to such a height, but also sustains us; so that our standing is not founded in ourselves, but depends only on his will. Hence not only the remembrance of our origin ought to humble us, but the sense of our infirmity. Whence we gather that we have no perseverance in ourselves unless God daily, nay, momentarily strengthen us, and follow us up with his favor. This is the second point: the third is, if God afflicts or chastises us with his rods, we should know that the foolish confidence by which we deceive ourselves is by this means beaten out of us. Here we ought diligently to weigh the meaning of the phrase — the wood of the vine is useless when it is torn up, and especially when dry. For although the profane nations perish, yet it is not surprising if God’s judgments are more severe towards the reprobate, who had obtained a place in his Church, and who had been enriched with his spiritual gifts. This ingratitude requires us to become an example to others, so that the whole world may be astonished at beholding in us such dreadful signs of God’s anger. Hence the Jews were for a hissing and an abhorrence, an astonishment and a curse to the profane nations. Why so? They had more grievously exasperated God who had acted so liberally towards them, and were not only ungrateful and perfidious, but had purposely provoked him. Thus also it happens to other reprobates. So this clause is to be diligently noticed, when the Prophet says that the wood of the vine is cast into the fire, although trees, when cut down, are still useful either for building or for furniture. Now it follows —

### Ezekiel 15:7-8

[¶13] Ezekiel 15:7-8 7. And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them. 7. Et ponam faciem meam in ipsos: ex igni egredientur, et ignis vorabit eos: et scietis quod ego Iehovah, cum posuero faciem meam in ipsis. 8. And I will make the land desolate, because they have committed a trespass, saith the Lord GOD. 8. Et ponam terram in vastitatem, quia transgressi sunt transgressione dicit Dominator Iehovah.

[¶14] He confirms what had been said in the last verse, and at the same time explains it: as if the citizens of Jerusalem retained some form, because they were not reduced to dust; but the fire had burnt all round them, as if the flame was licking a bundle of twigs. While the royal seat remained to them, the name of a people remained, and hence an opportunity for their obstinacy. For they were not to be subdued, since they were not entirely consumed: and now another madness is added; for as soon as they had escaped from any misfortune, they thought themselves quite safe, — “O now we shall rest,” said they; if the enemy had departed from the city, or if new forces had not arrived against them, or if provisions failed the enemy’s troops, they immediately regained their courage, and not only breathed again, but proudly laughed at God and his prophets, as if they were beyond all danger. For this reason he now says, I have set my face against them. To set, or, if any one prefers it, to establish one’s face, is to persist constantly, so as not only to do anything on passing, but to remain there until we have accomplished our intention; so that those are not bad expounders of the Prophet who say, “I have set my face firmly:” they do not translate verbally, but according to God’s meaning. For he often chastises a whole nation or city, and yet he does not set his face, that is, he does not stay there, but chastises them lightly, and but for a short time, as if passing in another direction. But he means something else here — that he would set his face; that is, never desist until the people’s name, as well as their city, was utterly abolished. For we have said that the prophets speak of the present state of the people when they threaten such destruction. I will set my face, therefore, against them: they shall escape from one fire, and another shall devour them. Here the Prophet strikes down that foolish opinion by which the Jews deceived themselves. For if they escaped from one danger, they thought it the last, and hence their security, and even obstinacy. But the Prophet says here, after they had escaped from one fire, that a new fire to consume them was lighted up: he means, that there were different means in God’s hand by which he destroys and extinguishes a people: as he had previously said, that he was armed with pestilence and the sword, and famine and wild beasts; so now under the name of fire he comprehends various scourges. If, therefore, men have escaped the sword, a new attack shall inter them, since God will press them with famine, or urge them with pestilence, or in other ways: and then, they shall know, says he, that I am Jehovah, when I shall set my face against it. By these words he signifies that his glory could not otherwise remain safe, since impunity blinded the Jews — nay, hardened them till they became like the brutes. If, therefore, God had spared them, his glory would have been as it were buried, and through so long a connivance he had been no longer acknowledged as God. There was a real necessity for so much rigor: since he would never show himself to be God otherwise than by destroying the impious who were so stupefied by their sins as long as he bore with them. At length he adds, I will lay the land waste since they have prevaricated by prevarication. Here, also, God expresses how terrible, yet just, was that judgment, because the Jews were no trifling offenders, but perfidiously departed from his worship, and from the whole teaching of the law, and were obstinate in their ingratitude. Since they were so abandoned, we gather that God was not too severe when he put forth his hand to destroy them utterly.

### Prayer Lecture 41

### Prayer

[¶17] Grant. Almighty God, since you have not only deigned to separate us from the common herd of men, but also to renew your image in us: and while thy favors towards us are conspicuous you exhort us at the same time to glorify thy name: Grant that being mindful of our calling we may study to devote ourselves wholly to thee and so to extol thee by peculiar and true and rightful praises, that we may be at length partakers of the glory to which you invite us, and which has been acquired for us by the blood of your only begotten Son. — Amen.

### Lecture Forty Second

[¶19] Lecture Forty-Second

### Ezekiel 16:1-3

[¶21] Ezekiel 16: 1. Again the word of the LORD came unto me, saying, 1. Et fuit sermo Iehovae ad me, dicendo, 2. Son of man, cause Jerusalem to know her abominations, 2. Fili hominis, indica Hierosolymae suas abominationes, 3. And say, Thus says the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite. 3. Sic dices, Sic dicit Dominator Iehovah Hierosolymae, habitationes tuae, et natales tui e terra Chanaan: pater tuus Amorrhaeus, mater tua Hithaea, et quae sequuntur.

[¶22] This chapter contains very severe reproaches against the people of Judea who were left at Jerusalem. For although Ezekiel had been a leader to the Israelites and the Jewish exiles, yet God wished his assistance in profiting others. Hence the office which God had imposed upon his Prophet is now extended to the citizens of Jerusalem, whose abominations he is ordered to make manifest. The manner is afterwards expressed, when God shows the condition of that nation before he embraced it with his favor. But after recounting the benefits by which he had adorned the people, he reproves their ingratitude, and shows in many words, and by different figures, how detestable was their perfidy in revolting: so far from God after he had treated them so liberally. These things will now be treated in their own order. As to Ezekiel’s being ordered to lay bare to the Jews their abominations, we gather from this that men are often so blinded by their vices that they do not perceive what is sufficiently evident to every one else. And we know that the people was quite drunk with pride, for they voluntarily blinded themselves by their own flatteries. It is not surprising, then, that God orders them to bring their abominations into the midst, so that they may at length feel themselves to be sinners. And this passage is worthy of notice, since we think those admonitions superfluous until God drags us into the light, and places our sins before our eyes. There is no one, indeed, whose conscience does not reprove him, since God’s law is written on the hearts of all, and so we naturally distinguish between good and evil; but if we think how great our stupidity is concealing our faults, we shall not wonder that the prophets uttered this command, to lay open our abominations to ourselves. For not only is that self-knowledge of which I have spoken cold, but also involved in much darkness, so that he who is but partially conscious grows willingly hardened while he indulges himself. Again, we must remember that the Jews were to be argued with in this way, because they pleased themselves with their own superstitions. For the Prophet shows that their chief wickedness consisted in deserting God’s law, in prostituting themselves to idols, and in setting up adulterous worship like houses of ill fame; but in this they pleased themselves, as we daily see in the papacy, that under this pretext the foulest idolatries are disguised, since they think themselves to be thereby worshipping God.

[¶23] It is not surprising, then, if God here obliquely blames the stupidity and sloth of the Jews when he commands their abominations to be laid open, which are already sufficiently known to all. Afterwards, that God may begin to show how improperly the people were behaving, he recalls them to the first origin or fountain of their race. But we must notice that God speaks differently of the origin of the people. For sometimes he reminds them of Abraham’s condition before he had stretched forth his hand and dragged them, as it were, from the lowest regions into life, as it is said in the last chapter of Joshua, (Joshua 24:2, 3,) Thy father Abraham was worshipping idols when God adopted him. But sometimes the beginning is made from the covenant of God, when he chose Abraham with his posterity for himself. But in this passage God takes the time from the period of the small band of men emerging by wonderful increase into a nation, although they had been so wretchedly oppressed in Egypt; for the redemption of the people which immediately followed is called sometimes their nativity. So here God says that the Jews were there born when they increased so incredibly, though when oppressed by the Egyptian tyranny they had scarcely any place among living men. And what he says of Jews applies equally to all the posterity of Abraham: for the condition of the ten tribes was the same as that of Judea. But since the Prophet speaks to a people still surviving, he is silent about what he would have said, if he had been commanded to utter this mandate to the exiles and captives, as well as to the citizens of Jerusalem. Whatever its meaning, God here pronounces that the Jews sprang from the land of Canaan, from an Amorite father, and from a Hittite mother

[¶24] A question arises here — When God had adopted Abraham two hundred years previously, why was not that covenant taken into account? for he here seems not to magnify his own faithfulness and the constancy of his promise when he rejects the Jews as sprung from the Canaanites or Amorites; but this only shows what they were in themselves: for although he never departed from his purpose, and his election was never in vain, yet we must hold, as far as the people were concerned, that they are looked upon as profane Gentiles. For we know how they corrupted themselves in Egypt. Since, then, they were so degenerate and so utterly unlike their fathers, it is not surprising if God says that they were sprung from Canaanites and Amorites. For by Hosea he says, that they were all born of a harlot, and that the place of their birth was a house of ill fame. (Hosea 2:4.) This must be understood metaphorically: since here God does not; chide the women who had been false to their husbands, and had borne an adulterous offspring; but he simply means that the Jews were unworthy of being called or reputed Abraham’s seed. Why so? for although God remained firm in his covenant, yet if we consider the character of the Jews, they had entirely cut themselves off by their faithlessness. Since, then, they did not differ from the profane Gentiles, they are deservedly rejected with reproach, and are called an offspring of Canaan, as in other places. Now therefore, we understand the intention of the Prophet, or rather of the Holy Spirit. For if God had only said that he would pity that race when reduced to extreme misery, it would not have been subjected to such severe and heavy reproof, as we shall see. Hence God not only relates his kindness towards them, but at the same time shows from what state he had taken the Jews when he first aided them, and what, was their condition when he deigned to draw them out of such great misery. Moreover, since he was at hand to take them up, their redemption was founded on covenant, and so they were led forth, because God had promised Abraham four centuries ago that he would be the liberator of the people. That they should not be ignorant of the favor by which God had bound himself to Abraham, the Prophet meets them, and pronounces them a seed of Canaan, having nothing in common with Abraham, because, as far as they were concerned, according to common usage, God’s promise was extinct, and their adoption dead and buried. Since they had acted so perfidiously, they could no longer boast themselves to be Abraham’s children. Hence he says, thy habitations, that is, the place of their origin. Jerome translates it “root;” but the word “nativity” suits better, or native soil, or condition of birth in the land of Canaan: and thy father an Amorite and thy mother a Hittite There were other tribes of Canaan, but two or three kinds are put here for the whole. Now it follows —