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   Title: Commentary on Ezekiel - Volume 1
   Creator(s): Calvin, John (1509-1564)
   (Alternative)
   (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
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   COMMENTARIES

   ON THE

   FIRST TWENTY CHAPTERS OF THE

   BOOK OF THE PROPHET EZEKIEL


   BY JOHN CALVIN



   NOW FIRST TRANSLATED FROM THE ORIGINAL LATIN,
   AND COLLATED WITH THE FRENCH VERSION:

   BY THOMAS MEYERS, M.A.

   VICAR OF SHERIFF-HUTTON, YORKSHIRE



   VOLUME FIRST



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   TRANSLATOR'S PREFACE

   An Interest of no ordinary kind is excited in the mind of the Biblical
   Student by the mention of "Calvin's Lectures On Ezekiel." The last Work
   which a great man leaves unfinished, because arrested by the hand of
   death, becomes at once an heirloom to posterity. After the lapse of
   nearly three hundred years, we read this affecting sentence with a tear
   and a sigh: "When this last Lecture was completed, that most
   illustrious man John Calvin, who had previously been weakened by
   sickness, then became so much worse that he was compelled to lie on his
   couch, and could not proceed further in his explanation of Ezekiel:
   This is the reason why he stopped at the end of the twentieth chapter,
   and did not complete the work so happily begun." Afflicted as Calvin
   was for the last few years of his life, the wonder is that he
   accomplished so much in preaching, lecturing, and dictating; and
   although we have still to mourn over so much unfinished, we are filled
   with astonishment at the labors he achieved.

   The vigor of his mind and the stores of his learning are amply
   displayed in his Commentary On Ezekiel. And that the modern reader may
   enter fully into those valuable explanations of the text which he will
   find in the ensuing pages, it will be desirable to furnish him with a
   slight sketch of the times in which this Prophet lived. We shall then
   add such critical remarks as may illustrate our Author's exposition of
   the Sacred Text.

   "Thy sons shall be eunuchs in the palace of the king of Babylon," were
   the ominous words of Isaiah to a king of Judah, and after the lapse of
   a century they were fulfilled to the letter. Kings, and priests, and
   nobles, and people were all swept away by the remorseless monarch, and
   planted here and there along the lenny banks of the river Chebar. There
   Ezekiel pined in misery among three thousand captives of rank, who,
   according to Josephus, graced the triumph of Nebuchadnezzar. Either a
   priest or the son of a priest, (for the sense is doubtful, Ezekiel
   1:4,) here he was compelled to linger during twenty-two years of his
   life, while he was wrapt in prophetic vision, and carried on the wings
   of the soul to the city of his fathers. Here he tarried in body, while
   his spirit was at home with the Cherubim within the Temple, among their
   wings and wheels, and burning movements, and mysterious brightness.
   Here he often gazed upwards into the firmament above him, and in the
   clear azure of an eastern sky beheld the sapphire throne, and the
   appearance of the glory of Jehovah resting majestically upon it! Here
   he experienced the prophetic inspiration, and was strengthened to
   proclaim in Jehovah's Name the mysteries of punishments and desolation.
   He was permitted to enunciate the great truths of God's moral
   government of his ancient ones -- to proclaim the eternal connection
   between obedience and happiness, transgression and ruin. Nor was he
   alone in his declarations of vengeance against every man "that setteth
   up his idols in his heart." When he entered on his office, Jeremiah had
   completed the thirty-fourth year of his apostleship, and was
   contemporary with him for at least eight years. Amidst insult, obloquy,
   and scorn, he proclaimed before the faithless king the coming hosts of
   the Chaldeans; while Zephaniah was still prophesying in Judaea, and
   Daniel proclaiming the power of holiness in the land of Babylon.

   Ezekiel is remarkably silent as to his personal history, so that we are
   unable to ascertain his age, at either the commencement or the close of
   his mission. Josephus supposes him to have been but a youth when
   hurried from the land of his fathers, but Havernick remarks with
   justice, that he displays so fully the matured character of a priest in
   his intimate acquaintance with the details of the Temple service, that
   he may well be supposed to have attained the age of thirty before his
   removal. [1] The death of his wife is the only personal event to which
   he refers, in the ninth year of the Captivity, (Ezekiel 24:18,) and it
   seems probable that he spent the whole of his remaining life on the
   banks of the Chebar. He had evidently acquired a commanding influence
   over his fellow-prisoners, as their elders frequently came to enquire
   concerning God's message at his lips. (Ezekiel 8; Ezekiel 19; Ezekiel
   20; Ezekiel 23) The traditions respecting his death are various, but as
   they rest on no solid foundation, they may be permitted to die out in
   the obscurity of intentional silence.

   Before we can enter with satisfaction into any views of the style and
   interpretation of an ancient author, it is desirable to ascertain the
   genuineness and authenticity of the writing on which we are about to
   comment. And as Biblical Criticism has made great pretensions to
   advancement since the time of Calvin, it becomes necessary for his
   modern Editor to be in some degree acquainted with its progress, to be
   prepared to state some definite conclusions for the guidance of less
   instructed enquirers.

   As to the Genuineness Of Ezekiel's Writings, it has never been
   seriously called in question by the learned, either Jew or Christian.
   Some self-sufficient Critics have impugned the last nine chapters:
   Their valueless arguments will be found, by those who wish to search
   for such unsatisfactory materials, in Rosenmuller, while their
   refutation is completed by Jahn, in his Introduction to the Sacred
   Books of the Old Testament, and is rendered accessible to the mere
   English reader by Hartwell Horne [2] So little weight, however, is
   attached to such opinions, that even Gesenius allows a "oneness of
   tone" to be so conspicuous throughout Ezekiel's Prophecies, as to
   forbid the suspicion that any portions of them are not genuine. This
   Book formed part of the Canon in the Catalogues of Melito and Origen,
   of Jerome and of the Talmud. Josephus, indeed, refers to two Books of
   Ezekiel, probably dividing his prophecies into two parts. His language
   [3] has necessarily given rise to some discussion, which Eichhorn has
   set at rest as satisfactorily as the data will allow. [4]

   The Arrangement Of The Various Predictions has been the subject of a
   variety of opinions. Some have supposed that Chronological Order has
   been interfered with, and that different collections of the separate
   Prophecies might be made with advantage. But Havernick, in his valuable
   Commentary, published as late as 1843, maintains that the present
   arrangement is correct. It proceeds, he asserts, in the order of time,
   and connects, as it ought to do, the Prophecies against foreign nations
   with those against Israel and Judah. Hence he divides the Book into the
   following nine Sections: --

   1. The Call to the Prophetic Office. (Ezekiel 1-3:15.)

   2. The Symbolical Representations foretelling the destruction of Judah
   and Jerusalem. (Ezekiel 4:16 through Ezekiel 7.)

   3. A Series of Visions, a year and two months later than the former. In
   these he is shown the Temple polluted by the worship of Adonis, the
   consequent vengeance on the priests and people, and the prospect of
   happier times and a purer worship. (Ezekiel 8-11.)

   4. A Series of Reproofs and Warnings against the prevailing sins and
   prejudices of his day. (Ezekiel 12-19.)

   5. Another Series of Warnings, one year later, still announcing the
   coming judgments. (Ezekiel 20-23.)

   6. Predictions, two years and five months later, announcing the very
   day of the Siege Of Jerusalem, and assuring the captives of its
   complete overthrow. (Ezekiel 24.)

   7. Predictions against Foreign Nations. (Ezekiel 25-32.)

   8. After the Destruction of the City, The Future Triumph of The Kingdom
   of God on Earth. (Ezekiel 33-39.)

   9. Symbolic Representations of The Times Of Messiah, and the prosperity
   of the Kingdom of God. (Ezekiel 40-48.)

   There is a negative merit in Calvin's Lectures, which has not been
   imitated by some later Commentators. He never makes those observations
   on Ezekiel's Style And Diction which would reduce him to the level of a
   merely human writer. Grotius and Eichhorn, Lowth and Michaelis dwell on
   his erudition and genius, and assign him the same rank among the
   Hebrews which Aeschylus holds among the Greeks. They praise his
   knowledge of architecture, and his skill in oratory. They call him
   bold, vehement, tragical; "in his sentiments elevated, warm, bitter,
   indignant; in his images fertile, magnificent, harsh, and sometimes
   almost deformed; in his diction grand, weighty, austere, rough, and
   sometimes uncultivated; abounding in repetition, not for the sake of
   ornament and gracefulness, but through indignation and violence." [5]

   Such language as this clearly implies a very different view of the
   Prophet's character and mission from that taken by Calvin. He looked
   upon him as a grand instrument in the hands of The Most High, and would
   have instinctively felt it to be profane thus to reduce him to the
   level of the Poets and Seers of heathenism. In this feeling we ought to
   concur. The modern method of criticizing the style and matter of The
   Hebrew Prophets deserves our warmest reprobation. They are too often
   treated as if their thoughts and their language were only of human
   origin. Their visions, their metaphors, and their parables, are
   submitted to the crucible of a worldly alchemy, in entire forgetfulness
   that these men were the special messengers of God. To them it was
   commanded -- "The word that I shall say unto thee, that shalt thou
   speak." "Thou canst not go beyond the word of The Lord, to say less or
   more." It is not for us to speak, as Bishop Lowth does, of a
   "remarkable instance of that exaggeration which is deservedly esteemed
   the characteristic of this poet." And again, of "an image, suggested by
   the former part of this Prophecy, happily introduced and well pursued."
   All such language as this, whether in praise or blame of the imagery
   and expressions of the Prophets of the Old Testament, is highly
   irreverent. It is scarcely consistent with simple and confiding views
   of Divine inspiration. They assume principles of interpretation, and of
   exegesis, totally at variance with that implicit confidence in the
   plenary inspiration of the Prophets, with which the early reformers
   were imbued.

   And what have we gained by listening to the teachers of Modern Germany,
   and passing by as antiquated the giant expounders of Geneva? The
   question is an important one, and the answer to it implies much
   laborious reading and much patient thought. It requires some
   acquaintance with the writers on Biblical hermeneutics from Calvin's
   time to our own -- some symmetry of mind to pass a judicial sentence
   with candor and precision. This, at least, the casual reader may
   perceive, viz., a striking difference between the modern Neologian and
   the ancient Genevan tone in treating these sublime subjects; and the
   question will recur, what shall we gain by deserting Calvin and taking
   up with Eichhorn? That we may present the readers with some data for
   estimating fairly our defense of Calvin, we will make a few extracts
   from this well-known writer, selecting him simply as an average
   specimen from many others of even greater celebrity. In the 545th
   section of his introduction to the Old Testament, [6] he speaks of his
   "originality," of "the lively fiction of his inexhaustible
   imagination," and of his "gathering materials for his poems." In a few
   sections afterwards he adds, that his poems are "inventions," and "a
   work" of art, [7] and "manifest the wild shoots of a heated
   imagination." [8]

   If this be the result of the elaborate researches of modern times, then
   we may surely throw ourselves back into the arms of older and sounder
   Commentators. They never delight in banishing The Almighty from his own
   Word: they never treat him as a stranger in his own land. His agency is
   with them no intermitting tide, carrying a shifting wave of glory from
   strand to strand, and leaving only a dreary waste of centuries between,
   strewed only with the wrecks of his broken workmanship. The long line
   of Hebrew Seers were either inspired of God, or their writings are
   deceptions.

   Men of Calvin's faith and devotion believed that beneath the surface of
   their imagery, and parables, and oriental diction, lay concealed a
   living power which energized all this glowing machinery, which
   marshaled the thoughts within the speaker's mind, and then clothed them
   in the burning words and the glowing phrases which spoke alternately
   either joy or sadness to the hearer's soul. If the proverb of the Royal
   Sage is true -- "Death and life are in the power of the tongue," then
   the Master-mind of the Divine Artist touched Ezekiel's tongue with
   living flame, and gave his language more elevation, dignity, and
   majesty, than the most exalted genius, or the richest imagination could
   accomplish. And if these views be comforting and refreshing to the
   soul, we "gain a loss" by passing away from Geneva, as it was to
   Neology as it is. For where are we to stop in our downward course? When
   we allow ourselves to speak of the traditional creation-week of Moses,
   or the rocks on which Ezekiel stranded, we are hastening on the high
   road to the myths of Strauss, or the pantheism of Emerson and Parker.

   The voice of an Apostle should still sound in our ears." Beware lest
   any man spoil you through philosophy or vain deceit," when we find M.
   Comte, in his remarkable work "Cours de Philosophic Positive," speaking
   of a radical incompatibility between Theology and positive Philosophy
   -- treating as chimerical all attempts to reconcile Modern Science with
   Divine Revelation, and in reliance on the irresistible tendency of our
   present scientific speculations, entertaining the hope of getting rid
   of the "Hypothesis of a God." (Tome 4:51. Lecon.) Our wisdom lies in
   resisting the first temptation to this downward progress. If we allow
   Exchhorn and Gesenius to lead us into discussions about the Prophet's
   "polite genius" [9] instead of his divine inspiration, and to attribute
   his language to the temper and talent of the man instead of to the
   guiding power of God's Holy Spirit, then there is no step of skepticism
   and infidelity which we may not ultimately reach.

   This warning proceeds from no blind admirer of antiquated error, and
   from no thoughtless despiser of modern science. Let us have the freest
   and fullest right of search into all the language of Ancient Prophecy:
   we claim and we court the minutest investigations, while an experience
   of no limited extent leads us to reject the haughty boastings of the
   last new skeptics over the writings of men, within the fringes of whose
   shadow the present generation are not worthy to tread.

   It may now fairly be enquired, how far Calvin's Interpretations Of The
   Visions Of Ezekiel have been superseded by the researches of modern
   times? And it may also be asked, whether the speculations of modern
   German divines -- the children of the Reformation -- have set aside the
   Biblical hermeneutics of their great forerunner? Those questions are
   worthy of our attentive replies.

   The general principle of Calvin's Interpretation of The Visions of
   Ezekiel is an immediate appeal to the miraculous interposition of God.
   He saw in them God acting directly and powerfully on the Prophet's
   mind, and through him on the people. He did not consider them as merely
   illustrating God's general Providence and government of the world, or
   as portraying any ordinary operations of his grace in the souls of the
   people; he looked upon them as representing a miraculous and visible
   interference with the ordinary laws of the Nation's discipline. His
   perception of the obstinacy, ingratitude and perverseness of the Jews
   was so great, that he considered their remarkable idolatry and
   profaneness justified any breach of the laws of nature, with the view
   of restoring them to obedience, and securing their salvation. The moral
   end to be attained always appeared to him to justify the physical
   disturbance of the laws which regulate our outward existence. The
   inestimable value of the soul, when compared with anything earthly,
   rendered no miracle improbable to his mind, if it only tended to that
   ultimate result.

   Comparing the Interpretations of Calvin with those of modern
   Continental Divines, we have no reason to conclude that the views of
   the great Reformer have been superseded. The progress of Biblical
   Criticism during the last 800 years has indeed been accompanied with
   some clearer views of the details, but the fundamental principles of
   these Lectures On Ezekiel have never been successfully impugned. The
   Miracles of the Old Testament have been boldly assailed, both at home
   and abroad, and no slight outpouring of infidel wrath has fallen upon
   the Calvin interpretation of those of Ezekiel. Germany, the birthplace
   of the Reformation, has been also the seed-bed of spurious Rationalism.
   The novelty of any opinion on Biblical subjects has now become a
   sufficient atonement for its absurdity, and he receives the greatest
   applause from the many, who casts farthest from him whatsoever has
   commanded the veneration of ages. The direct interposition of Jehovah's
   power in the affairs of men, as related in the writings of the Hebrews,
   has lately exercised the ingenuity of German skeptics to an almost
   incredible extent. The mysticism of the School of Schelling has rivaled
   the extravagancies of the theory of accommodation proposed by the
   celebrated Semler.

   Professors of theology in various celebrated Universities have arisen,
   who have rejected with contempt whatever portion of the Old Testament
   they could not reconcile with their own individual reason, and who have
   rested their instruct, ions on gratuitous assertions and groundless
   hypotheses, which make a larger demand on our credulity than the
   Miracles do on our faith. Eichhorn, Bonsdorf, Rosenmuller, and
   Wegscheider, are names with which the reader of Foreign Theology has
   become too familiar. Their theories have now given place to many a
   later development, including the speculative Christology of
   Schleiermacher, and the fanciful myths of Strauss. Highly as we value
   some of the grammatical and philosophical labors of this School of
   Hebraists, we cannot but deem them morally incompetent to be our guides
   in Scriptural interpretation. Far from despising the showy guesses of
   genius, or the solid treasures of learning, we would pause before we
   tender the homage of our admiration to those who profess to reconcile
   the study of Divinity with what they term The Enquiring Spirit of the
   Age. Our reverence must not be withdrawn from the piety and simplicity
   of a Calvin, to be prostituted to the praise of a paradoxical
   erudition, or a perverted ingenuity.

   Nor is our view of Calvin as a Commentator overstated, in the opinion
   of one of the giants of orthodoxy of modern Germany. Hengstenberg, who
   has earned undying repute by parrying the deadly thrusts of the heroes
   of Rationalism, Dr. Wette Von Bohlen, Vatke and Hitzig, characterizes
   Calvin by saying -- "This man stands still farther above his followers
   than above his predecessors. One cannot sufficiently wonder how such a
   leader could have had such followers. [...] It is impossible for any
   man who had carefully studied the Commentaries of Calvin to become so
   thoroughly and consistently superficial, as all of them show themselves
   to be." For instance both Von Bohlen and Vatke have asserted that there
   is no trace of the existence of the Pentateuch in the Older Prophets,
   and hence they have invented an argumentum a silentio, on which they
   lay it down as an axiom, that the Older Prophets knew nothing of the
   Pentateuch, and that the Law was for the first time committed to
   writing about the times of Ezekiel!

   Doctrines such as these have been industriously propagated by three
   critics of great influence, viz., Spencer, Le Clerc, and J. D.
   Michaelis. The labors of Spencer in his work De Legibus Hebraeorum
   Ritualibus, have, in recent times, found a kindred spirit in the
   virulent hostility of Strauss. In both there is the same icy coldness,
   the same religious weakness, the same attempt to destroy that sense of
   God's presence, so conspicuously honored in Calvin's Comments on this
   Prophet and the others. Spencer denies all spiritual meaning to the
   Visions of God's agents, and to the appearances of the Cherubim,
   allowing, indeed, at times, a ratio mystica et typica, but retracting
   it immediately on spiritual meaning being alluded to. The grossness of
   his idea of God, and the lowness of his views of symbolical
   interpretation, may be judged of from the following passage: -- "Deus
   interim, ut superstirtoni quovis pacto irefur obviam, ritus non paneos,
   mulforum annorum et gentiurn usu cohonestatos, quos ineptias norat esse
   tolerabiles in sacrorum suorum numerum adoptavit." This shallow and
   shortsighted system spread rapidly among those who boasted themselves
   to be disciples of the early Reformation, because they no longer
   appreciated the spiritual nature of the Prophetic symbols, as so ably
   explained by Calvin in his Lectures.

   After Spencer we have Le Clerc, who is as superficial and as
   unsatisfying as most Arminians of his School. Whatever indicates a
   living God -- taking interest in the punishment or the consolation of
   the Hebrews, sending them Prophets to warn and to threaten -- he calls
   anthropomorphism. He only plays with the husk, and finds no kernel. He
   had a kind of horror of any superhuman interposition: Miracle and
   Prophecy were alike rejected; everything beyond the operation of merely
   natural causes was put out of sight and artfully explained away.

   At length Michaelis, in his Mosaisches Recht, Mosaic Jurisprudence, and
   in his Annotations for the Unlearned, labored most assiduously to
   unsettle the foundations of the Biblical Writings as inspired.

   The Modern School, who look down contemptuously upon THE Credulity Of
   The Early Reformers, and fancy themselves emancipated from the trammels
   of their narrow systems, boasts in its skill of detecting truth by
   means of Internal Evidence. This is a weapon of two-edged power; and if
   used in the spirit of an earnest and sober criticism, may be used
   successfully in support, of the integrity of the Ancient Scriptures.
   Let the reader, in turning over these Lectures on Ezekiel, endeavor to
   discover traces of the previous existence of The Pentateuch: let him do
   for this Prophet what Havernick has done with reference to Hosea and
   Amos -- scrutinizing their writings line by line, and tracing such
   expressions and idioms as prove them to have been familiar with The
   Mosaic Writings, and he will become familiar with the true use of this
   important instrument of Biblical Exegesis. Let him afterwards consult
   with diligence and apply with discretion the principles of
   Hengstenberg's Christologie des Alter Testaments. He will find it
   profoundly learned and unweariedly laborious, illustrating fully the
   intimations of Ancient Prophecy respecting Messiah's Kingdom. The
   reader, who has set himself at the feet of Calvin, will discover it to
   be a most satisfactory exposition of these Predictions. Its candor, and
   honesty, and accomplished philology, stand out in strong contrast with
   the arrogance of the Rationalists, and rebukes by its enlightened
   orthodoxy the reckless skepticism of their system.

   Nor are such cautions without their use among ourselves. The inferences
   from supposed Internal Evidence have, even in our own country, been
   most wild and baseless. What must be our own danger, when an intimate
   friend of Southey, Coleridge, and Mackintosh, whose writings produced
   some influence on the literature of the day, could gravely put forward
   the following expose of his views: "I have attained the inference that
   the feast of Purlin is the Magophonia of Darius; the 31st Ezekiel an
   elegy on the death of Cyrus killed by the Massagetae; and the 14th
   Isaiah an elegy on the death of Cambyses, both by the same author;
   whom, on the ground of internal evidence, I am venturing to separate
   from among the different Prophets, and to call Daniel, and who is, I
   think, the finest ode writer in the world. Nay, Daniel is to claim of
   Ezekiel 25 to 32, and Ezekiel 35 to 39; of Jeremiah 46 to 51; and of
   Isaiah 13 to 23, and Isaiah 11 to 13; but of this last allotment I am
   doubtful." Here we have a fair specimen of the manner in which every
   unsound opinion may be propagated under the specious plea of respecting
   the Internal Evidence.

   Another extract from the correspondence of this writer will fully
   justify the warning which we have sounded against the influence of such
   sophistical comments. "I am busied now in Theology, and have actually
   drawn up a paper, Who wrote the Wisdom of Solomon?' which has for its
   object to prove that Jesus Christ wrote it: partly from the Internal
   Evidence of passages descriptive of him, partly from the External
   Evidence of the extreme veneration in which the Book was held by the
   Apostolic characters." These verily are the men of our day -- the
   enlightened teachers of a liberal Theology -- the despisers of
   antiquated credulity -- and the authors of a new and improved method of
   interpreting the Oracles of our God!

   The charge of credulity may be answered by showing that even some of
   the chiefs of the Rationalist School have not been free From Its
   Influence. The Scholars Of Europe Have Not Yet Forgotten That Gesenius
   was imposed upon by the clumsy forgery of Wagenfeld, who pretended to
   have discovered a Oreck Translation of the lost Books of Sanchuniatho
   in a Portuguese monastery. [10] Had he relied a little more on External
   than Internal Evidence, had he demanded a sight of the Greek
   Manuscript, and also of the alleged Phoenician stone, he would have
   saved the discredit of the discovery that a patois of Arabic, Maltese,
   and Italian was palmed upon him for Phoenician, and that the celebrated
   Lapis Lydius of Volney will ever after serve as a landmark to indicate
   the credulity of this self-satisfied septic.

   How painfully interesting it has become to the reader of Calvin to be
   made acquainted with the manner in which his views of Prophetic
   Interpretation have been received and adopted by later Biblical
   Scholars of the Continent. Three hundred years have allowed ample time
   for the refutation or elucidation of his Comments. The Christian
   Scholar who still holds fast the form of sound words received through
   the earliest Reformers, must grievously lament the sad degeneracy of
   Continental Theology. And it may here be desirable to take a slight
   review of the growth and progress of theories totally opposite to those
   of Calvin, that, by comparison, the soundness of this illustrious
   Expounder may become most conspicuous. For the opportunity of doing so,
   concisely and accurately, we are indebted to a small treatise of Dr.
   Tholuck's, Vermischte Schriften grosstentheils Apologetischen Inhalts.
   (Miscellaneous writings for the most part Apologetical in their
   import.)

   After the more stirring times of The Reformation had subsided into a
   peaceful calm, both the LUTHERANISM Of GERMANY, and the CALVINISM Of
   SWITZERLAND and France, were subject to gradual yet powerful changes.
   The pietism of Spener and Francke began to lose its hold over the minds
   of succeeding generations of students. A new race arose, who were
   destitute of their predecessors' deep and scriptural piety. Infidelity
   entered Germany through its learned universities, not as it assailed
   France through wit and mockery. The Sceptics soon rivaled the Pietists
   in the depth and variety of their Hebrew scholarship, and in their
   anxiety to spread abroad their new teaching. First came the philosophy
   of Wolf, who, after banishment from Halle, by Frederick William 1st,
   returned again with renewed spirit to his labors, and made many
   disciples. In Theology S. J. Baumgarten became his most successful
   follower. "It is incredible," says Tholuck, "with what enthusiasm this
   teacher of the Theology of his time was listened to. Above four hundred
   theologians, and seven jurists and physicians, sat at the feet of the
   venerated man, and took down every, even the minutest, word that fell
   from his lips. Scarcely another class could meet when Baumgarten was
   holding his! And, now, let any one compare his printed Prelections, as
   they have come down to us, what dead schematism? what dry tablemaking!
   and the whole dictated in the most longwinded style!" (P. 12.)

   Next came the great apostle of Rationalism in Geneva. the well known
   Semler, a scholar of Baumgarten's -- "a man who, without founding any
   school of his own, yet carried the torch from which the sparks darted
   upon the tinder which, on every hand, was scattered among his
   contemporaries, and kindled a blaze which continues to the present
   moment. " (P. 29.) His principle of criticism is thus stated by
   himself: "The only proof of the Divine authority of a book arises from
   the internal conviction produced by the truths therein contained; that
   is, the fides divina, which people, for brevity's sake, and also to
   have the advantage of a biblical, though somewhat obscure mode of
   speech, have called the Testimony of the Holy Spirit in the mind of the
   reader." Hence, with regard to The Pentateuch, he adopts the
   fragmentary hypothesis of Simon and Vitringa, -- dismisses from the
   Canon some of the Historical Books, and throws doubts upon others,
   which are equally destructive in their tendency. Having set up his own
   standard of moral improvement to be derived from any book, he sets
   aside Daniel and The Apocalypse, as peculiarly unsuited to his views;
   while The New Testament is scarcely more acceptable to him in its
   integrity than the Old. He treats both as merely temporary and local in
   their character, as filled with accommodations and modes of speaking
   adapted to the times, but not permanent for all time. His principles,
   then, robbed the Scriptures of everything positive, and destroyed the
   very basis on which objective and eternal truths must rest.

   The most surprising portion of the narrative is the unhappy influence
   of such Biblical views over others. There must have been a preparation
   in the German mind, as well as in that of Switzerland, before such
   principles could be received. Had they been put forth in England or in
   Scotland, they would have died an easy and a hasty death. The spark
   would never have been raised to a flame, because the touchwood was
   happily absent. But melancholy is the list., as given by Tholuck, of
   the Universities and of eminent individuals who gave the whole weight
   of their countenance to these pernicious doctrines. Happily this
   learned writer, in companionship with Neander, Olshausen and
   Hengstenberg, are permitted to witness the turn of the tide in favor of
   the long despised Evangelism which so thoroughly pervades these
   Lectures Of Calvin On Ezekiel.

   In reviewing the manner in which Calvin has lectured on the single
   words and separate phrases of Ezekiel, the mind is naturally led to
   contemplate his theory of the Theopneustia of the Prophets. No question
   in Theology has been more fruitful in discussion than that of The
   Inspiration Of The Hebrew Prophets: it could hardly be otherwise, as
   their position, as the chief heralds of the future Christianity, forms
   a preliminary part of The Evidences of The Christian Faith. However
   lofty and sublime may be the Writings of the Prophets, yet their Divine
   Authority cannot be fully impressed, without we are persuaded that they
   are inspired. But a question has always arisen, what is that
   supernatural and infallible guidance which we understand by
   theopneustia, or inspiration? Does it extend to every word that is
   uttered by the Prophet, or simply to the material and spirit of his
   message? Calvin, and The Early Reformers, from the very necessity of
   their position, contended for the Verbal Inspiration of the entire
   Scriptures. On these, and these alone, they took their stand against
   The Corruptions of Rome, and they were necessarily compelled to
   strengthen their position by every imaginable effort, to uphold the
   authority of the Written Letter.

   In these days, this is too often called an "antiquated hypothesis," and
   treated as an "exploded theory;" but it is important to observe that
   the wisest and most learned Christian Commentators have adhered to it,
   though not, perhaps, with the strictness of Calvin's literal views. M.
   Twesten in Germany, and M. Turretin, J. F. Stopfer, and B. Pictet of
   Switzerland, men eminent for their piety and usefulness, have upheld
   the Existence, Universality, and Plenitude of Inspiration, though their
   views involve a slight modification of the sentiments of the Early
   Reformers. A few references to their Works may here be appropriate, as
   they are not easily accessible to the English reader. The writings of
   Henderson, PYE Smith, Dick, and Wilson, are too accessible to need
   quotation here, but it may be desirable to know what the Modern
   Pietists of the Continent, who are foremost in the struggle with
   Neology, feel to be truth on these important points.

   M. Twesten, in his Vorlesung uber die Dogmatik, extends the idea of
   Inspiration to all parts of the Bible, but not in an equal degree to
   every portion. [11] This inequality of Inspiration is held as
   accompanied with the admission of verbal errors, which the lapse of
   time now renders irremediable. But it is by no means unconnected with
   clear views of evangelical truth, calmness of thought, and sagacity of
   discrimination, though not altogether free from the speculative
   tendencies of the German mind.

   M. Turretin, a well known divine of that land which was formerly
   adorned with the graces and piety of the masterspirits of the Swiss
   Reformation, in his Institutio Theologiae Elementicae, shows how
   Scripture proves itself Divine, not only by an authoritative appeal to
   testimony, but by undoubted proofs of its Divinity. "But," he
   afterwards adds, "it must not be supposed that these tokens of Divinity
   shine forth alike and in the same degree in all the Books of Scripture;
   for as one star differs from another star in brightness, so some Books
   emit fuller and more dazzling rays of light, and others fewer and
   feebler, according as they are more or less necessary to the Church,
   and contain doctrines of more or less moment: so that the Gospels and
   The Pauline Epistles glow with far richer splendor than the Book of
   Ruth or Esther." [12]

   The language of John Frid. Stopfer is in some degree similar. He
   distinguishes "The things written in Scripture by the immediate
   Inspiration of the Holy Spirit from those which are committed to
   writing only by the Direction of the Holy Spirit. To the former class
   belong all The Peculiar Doctrines of Salvation, which as they could not
   be discovered by the principles of reason, could not be made known but
   by Revelation: to the latter class belong' all those Truths which,
   though previously known, required to be inculcated on man, both to
   arouse him to a sense of his duty and to convince him of his need of a
   Revealed Salvation. The same class also includes the Historical Facts
   connected with the illustration and proof of Revealed Doctrines, and
   pointing out the various steps of Revelation, in the bestowments of
   grace and in the ministrations of the Church, all of which require to
   be known, for the fuller explanation of Divine Truth." [13]

   In the Christian Theology of M. B. Pictet we find the following
   passage: -- "I1 n'est pas necessaire de supposer que l'Esprit de Dieu a
   toujours diete aux prophetes et aux apotres tousles mots dont ils se
   sont servis, et qu'il leur a appris tout ce qu'ils ecrivoient. Il
   suffit qu'ils n'ont rien ecrit, que par la direction immediate do
   l'Esprit de Dieu en sorte que cot Esprit n'a jamais permis, qu'ils
   aient erre dans ce qu'ils out ecrit. Agobard, auteur du 9 siecle, dans
   sa reponse a Fredigise, dit, que c'est une absurdite de croire que le
   Sainct Esprit ait inspire les termes et les mots... Cependant c'etoit
   l'Esprit qui les empechoit de tomber dans aucune erreur, non pas meme
   dans les moindres cheses." [14]

   The Theopneustia of M. Gaussen is SO well known, through the English
   Translation, [15] that it is only necessary to say, that his view of
   the Plenary Inspiration of Scripture is more stringent than that of our
   own Writers, Doddridge, Dick, Pye Smith, and Henderson. He contends for
   "the existence, universality, and plenitude of Theopneustia," and
   condemns the theories of those English Divines who "have gone so far as
   to specify four degrees of Divine Inspiration." All these distinctions
   are in his view "chimerical: The Bible itself does not authorize them:
   the Church during the first eight centuries of the Christian era knew
   nothing of them; and we believe them to be erroneous and fraught with
   evil."

   Having thus glanced at a few of the views of the successors of Calvin
   among his own countrymen, it will not be necessary to advert to the
   subject at greater length. It will be enough to refer the reader of
   Calvin On Ezekiel to Dr. Henderson's able work on Divine Inspiration,
   being the fourth series of the Congregational Lectures delivered during
   1836. He will there find the difficult questions connected with the
   subject ably, judiciously, and satisfactorily discussed. It is only
   necessary to mention so accessible a volume to induce the student of
   Calvin to apply to it for guidance and instruction.

   Another boast in which the Rationalists indulge over the early
   Reformers, consists in their more extensive use of Rabbinical
   Literature. Hence it becomes necessary to investigate their claim to
   superior talent and research in turning to account these stores of
   Cabalistic tradition. We cannot thoroughly estimate the comparative
   value of the Commentaries of the old and new Reformers, without being
   well-versed in the contents of the Targums and the follies of the
   Gemana. Pococke and LIGHTFOOT, GROTIUS And BOCHART, ERNESTI And KEIL
   have all made Rabbinical and Oriental Learning subservient to the
   interpretation of the Hebrew Prophets; and in doing so have thrown
   great light upon modes of expression, grammatical usages, and peculiar
   customs of the Jews. And thus far we are greatly indebted to them. They
   have unlocked these precious treasures of Eastern tradition with a
   learned and a liberal hand; they have solved philological difficulties
   which did not yield to the perseverance and ingenuity of Calvin.

   But we are not to be led away by the abuse of this species of learning,
   in which some of the depreciators of orthodoxy have indulged. Let the
   reader, for instance, turn to the Christology of the Jews, as
   illustrated by Bertholdt of Erlangen; let him observe how he mingles
   the later Hebrew Prophets, the Apocryphal Books, and the works of Philo
   and JOSEPHUS, and treats them as if on the same level of authority and
   value. The baseless speculations of "The Book or Zohar," and the
   extravagant conceits of the "Nezach Israel," are gravely used as the
   basis of philosophical explanations, which are to supersede the plain,
   spiritual, and literal interpretations of the holy men of old. The
   progress of Sacred Criticism, they tell us, in the three centuries
   which have elapsed since the Reformation, calls upon us to reject the
   errors of the Schoolmen at Geneva, but still we hesitate to bow down to
   the dicta of these visionary theorists. We protest against the improper
   use which they make of the unauthorized comments of foolish and
   infatuated Jews. These perverters of the sense of Holy Scripture were
   utterly ignorant of its Spirit. They are the very blindest leaders of
   the blind. They are the most unspiritual guides, the most puerile
   corrupters of the Truth, the most contemptible inventors of falsehood.
   And yet they are upheld as the very authorities on which we are to
   receive philosophical novelties, and to throw away the joys, and
   consolations, and blessings of the inspiration of Hebrew Prophecy. [16]
   Again and again must we repeat the protest., and maintain the eternal
   principles of childlike faith, and holy zeal, and persevering godliness
   which adorned and consecrated the valuable labors of the calumniated
   Teacher Of Switzerland.

   In closing our notice of Foreign Theology, we are by no means anxious
   to foster any undiscerning prejudice against German divinity. We would
   discriminate between the tares and the wheat, while we protest against
   the dreamy speculations, the unsound principles, the shallow reasoning,
   the ostentatious and perverted scholarship, and the irreverent levity
   with which the Neologians have violated every law of literary evidence,
   and shocked every feeling of serious piety. On the other hand, we by no
   means desire to uphold any cramped or exploded interpretation, or to
   justify any details in Calvin's Comment On Ezekiel which are
   inconsistent with the real improvements in Hebrew philology. Let but a
   spirit of disciplined humility prevail, and then our later Churches may
   hope to rival the elder ones in the wisdom which is from above. The
   patient and devout use of these additional means which are now within
   our reach, will lead us to comprehend "the mind of the Spirit," and
   enable the Christian Commentator to east the living seed into the
   stream of time, in the fullest confidence that a fruitful harvest of
   believers shall spring up, uniting the docility of children with the
   intelligence of men and. the constancy of martyrs. But to this end, the
   spirit of the Early Reformers must be cultivated: the spirit of
   skeptical criticism must be abhorred. Lord Bacon's adage is, alas, too
   often verified: "Certain there be that delight in giddiness, and count
   it a bondage to fix a belief:" for in the discursive reading? which we
   have found necessary for illustrating Calvin's Ezekiel, how often have
   we met with writings on the Old Testament flippant and irreverent,
   oscillating' for ever between fact and falsehood.

   The Holy page is still undefaced -- it is the eye of the
   self-sufficient Commentator which willingly gathers over it the misty
   film: the balance of truth remains what it ever was, accurate and
   sensible: it is the palsied hand which agitates the scales in ceaseless
   alternation.

   While, however, we thus strenuously uphold the general principles of
   Prophetic Inspiration which Calvin taught, we are willing to concede
   that many of his attempts to explain the text are unsatisfactory. Thus,
   for instance, an exception may fairly be made against the
   conclusiveness of his explanation of the appearance of the cherubim in
   the tenth chapter of this Prophecy. He accounts for the appearance of
   the heads of an ox and a man, a lion and an eagle on the same living
   creature, by asserting that it represents the energizing power of God
   throughout animated nature. Not content with this general and probably
   correct exposition, he goes on to derive the motion of all living
   creatures from that of angels. "Now, when the Lion either roars or
   exercises his strength, he seems to move by his own inherent power, and
   so it may be said of other living creatures: but God here says that
   living beings are in some sense parts of Angels, although not of the
   same substance."

   Instead of explaining how Angels are the powers (virtutes) of God, and
   how he proves any "inseparable connection" between angelic and creative
   motion, he draws this conclusion from the mysterious emblems of the
   Cherubim: "Let us understand, then, that while men move about and apply
   themselves to their various pursuits, and when even wild beasts do the
   same, yet Angelic motions are underneath, so that neither men nor
   animals move themselves, but their whole rigor depends on this secret
   inspiration."

   One is surprised that the acute and welltrained mind of Calvin did not
   perceive that this assertion only shifts the difficulty one step
   farther back, and that it does not unfold one single law of either the
   life or motion of animated nature.

   The student of Theology, however, must not expect to find in Calvin the
   correct expositions of the laws of natural phenomena, -- the
   discoveries of the three last Centuries have thrown a flood of light on
   physical and psychological science. Let the reader distinguish between
   the theological and scientific explanations of these Lectures; and
   while he allows the latter to be capable of improvement through the
   gradual progress of human knowledge, he will value the former as
   defending and upholding "the truth of God."

   It becomes necessary also to caution the reader that he will find these
   Lectures at times liable to the charge of overexplanation. The Lecturer
   searches with microscopic scrutiny into the hidden meaning of every
   minute portion of a sentence, and it sometimes occurs in his
   explanation of Visions, Symbols, and Emblems, that he carries out his
   method of minute subdivision and verbal comment too far. This
   concession will readily be made by all who have perused the valuable
   treatise of Gottlob Ch. Storr on Parabolic Illustration, interspersed
   as it is with valuable References to Luther and Chrysostom, Ernesti and
   Lessing, COCCEIUS and Pfaff, Wemyss and Beckhaus.

   It must not be considered that Calvin is depreciated, because he is not
   idolized as infallible. It is now so customary for an Editor to treat
   his author as a model of perfection, that it requires some degree of
   moral courage to assert that Calvin could possibly be indiscreet. The
   daily experience of life, however, convinces us that the wisest, the
   holiest, and the best are always fallible, and at times inconsiderate.

   It may now be desirable to furnish the general reader with a few facts
   concerning the celebrated Gaspard De Coligny, to whom Beza dedicates
   these Lectures of his Master. To have been Grand Admiral of France
   gives him no title to admiration in the eyes of those who seek for
   divine, and heavenly, and soulsatisfying truth -- but to have been a
   burning and shining light in Christ's Holy Church in the days of its
   struggles and persecution, this may afford us an apology for
   introducing here a short account of his Christian life, and his awful
   martyrdom.

   He was born of a noble family which had been connected with the
   Government of France for about three hundred years, and was the second
   of three brothers, all eminent for their devotion to God's saving
   truth. The eldest became a Cardinal, and Gaspard consequently took
   possession of the paternal estate as Seigneur of Chatillon. After
   serving his country both by land and sea., and arriving at the high
   offices of both General and Admiral, he retired for a while from the
   distractions of public life to his residence at Chatillon, about the
   age of forty-three. Here both he and his excellent wife, Charlotte De
   La Val, study together the Word of God, and grow gradually stronger in
   the faith and hopes of the Gospel. Being' fully aware of the
   suffering's they must undergo, and the sacrifices they must make, and
   in defiance of all the edicts of persecution which they saw daily
   enforced around them, they persevere in reading the Writings of the
   Reformers, and opening' their minds without reserve to the beams of the
   New Light, they resolve both to do and to suffer God's will, as soon as
   they shall learn it. At length this Christian pair are joined by his
   brothers -- Odet, the Cardinal, and Francis, the Colonel -- and
   thenceforth they become a noble brotherhood of searchers for Divine
   guidance, of one mind and of one spirit, each equally earnest to be
   found after the image of their Redeemer.

   About five years before Beza addressed him in the following dedication,
   the Queen Mother Of France had sent for Coligny to give his advice
   respecting the proper remedies for the discontent of the people. He
   boldly assigned Persecution for Religion as its cause, and advised the
   passing of an Edict of Toleration, in opposition to the arbitrary
   injustice of the House of Guise. He next stands by the Prince. Or Code,
   who is seized, imprisoned, and. condemned to death, but rescued from
   the scaffold by the decease of the king. But in a short period the
   enmity of the Duke Of Guise against the Hugonots became deadly, and
   3000 Protestants, according to Beza, are "stabbed, stoned, beheaded,
   strangled, burned, buried alive, starved, drowned, suffocated." Fearful
   wars and dreadful massacres arise, and after the assassination of the
   Duke Of Guise, on the 18th February 1563, Coligny retired to Chatillon,
   and was probably living in retirement there, when Beza announced to him
   the decease of Calvin.

   The remainder of his history is most melancholy. The Duke Of Alva, a
   most inveterate persecutor of the Reformers, now gained an ascendancy
   over the mind of the Queen and her Council. Civil war again rages
   between the Romish and the Protestant parties. The Admiral is again
   forced into the field, the battle of Moncontour is fought and lost on
   the 1st of October 1569, and Coligny is wounded severely in the face.
   Massacre and murder rage more fiercely than ever, till at length, in
   the very Palace of the King, at Paris, Coligny is shot at, and
   seriously wounded in two places. His days are now numbered. Although
   both the King and Queen pay him visits of condolence, after the fingers
   of his right hand are cut off, he soon falls a victim to the vengeance
   of his foes. The fatal ST. Bartholomew Massacre is planned, and the
   Duke of Guise declares it to be the kings pleasure that Coligny should
   be the first victim. The King relents, but it is too late; the Duke is
   gone to the Admiral's hotel. His slaughterers stab their way to the
   Admiral's presence, and find him prepared to die. The sword is thrust
   through his body, and his corpse, dishonored by the Duke, is given up
   to the insults of the mob. For seven long' days and nights the streets
   of Paris run with blood, and its river is choked with corpses. The King
   and his family, and many of his nobles, went to pray in public, and to
   offer thanksgiving to God for the success of these measures, as if
   resulting in his glory. And after a while they proceed to decree that
   the body of the Sieur De Coligny should be dragged through the streets,
   and then hung' up on Montfaucon, to the execration of the people; that
   his Castle at Chatillon should be leveled to the ground, and all his
   estate laid waste; that his children should be unable to hold property;
   and that for all future time this infamous transaction should be
   annually handed down to posterity by Public Prayers and Processions
   throughout the capital of France. [17]

   The blood of the faithful at Paris was not sufficient: Throughout the
   cities of the provinces similar butcheries took place. The head of the
   Romish Church exulted also: The Pope and the Cardinals proceeded in
   solemn pomp to offer public thanksgiving before the altar; the ramparts
   of St. Angelo resounded with the thundering of artillery, while the
   Cardinal Lorraine celebrated solemn service in the Church of St. Louis,
   and attributed the slaughter of the heretics to the inspiration of God,
   in the presence of the sovereign Pontiff -- an awful leaf in the
   history of Europe, which must be turned over again and again, that our
   children's children may be familiar with these dreadful deeds of
   Anti-christ. [18]

   On one occasion, Beza, the writer of this address to Coligny came in
   close contact with this Cardinal Lorraine; for on the 9th of September
   1561, a remarkable meeting was held at Poissy, near Paris, called a
   Colloquy, for the public discussion of the Reformed and the Unreformed
   doctrines. The Letter which the mother of Charles IX. wrote to Pope
   Pius IV., with reference to this meeting, is very characteristic of
   those times. It states that the Reformed had become so powerful and so
   numerous, that the measure was both salutary and needful. The Pope
   replies most mildly, and foreseeing that it. would lead to the
   accomplishment of his long wished for desire -- the recognition of

   Legate in France -- leaves all to his faithful Cardinal of Lorraine.
   Safe-conduct was given to many leading Reformers, among whom were
   Theodore Beza and Peter Martyr. Beza asked permission to open the
   Conference by prayer, and obtained it; and such a prayer the majority
   of the debaters had never heard before. He then spoke boldly, ably, and
   like a thorough Christian. The Cardinal replied, with great
   plausibility and policy; and, after many meetings, no practical objects
   seemed to be gained. The Prince Of Conde, Coligny, and the Chancellor
   L'hopital, were the leading Politicians; and in the following January
   the Assembly of Notables was assembled at St. Germains. An Edict of
   Toleration was passed, which it was hoped would prove the Magna Charta
   of the spiritual liberties of France. But Providence ordered it
   otherwise, and mysteriously allowed the sacred bands of Calvin, Beza,
   and Martyr, to be laid low by the ax and the sword, and the progress of
   the Reformation to be arrested, just as it was about to burst forth as
   a Spiritual Reformation For Europe.

   It now only remains to observe, that this Translation has been made by
   a careful comparison of the Latin with the French Editions; that those
   of Geneva, published in 1617 and 1565, have been adopted as the basis,
   while the reprints of 1563, 1565, 1583, and that at Amsterdam in 1667,
   have been consulted. No license whatever has been taken with the text,
   the Translation being' uniformly as close and literal as the English
   idiom will admit. The Translator has carefully avoided all expression
   of private opinion on doctrinal and speculative points; he has not
   softened off any of the occasional roughness of the original views of
   his Author, nor has he encumbered his pages with long footnotes, either
   to rectify or elucidate the criticisms of the text. His object has
   been, not to present his readers with the views and expositions of
   other Commentators, but to present Calvin, with all his excellencies
   and defects, before the English reader, in language as clear and simple
   as the various difficulties of the subject will allow, tie has not
   introduced quotations from other Divines, who have ably and impartially
   treated similar subjects, but, at certain intervals, (as for instance
   at the close of Ezekiel 10,) he has pointed out the Authors from whose
   Works much valuable information may be obtained.

   The Translator may venture here to express his opinion, once for all,
   that Calvin's Hebrew philology is not always correct: his critical
   exposition of the meaning and derivation of Hebrew words should seldom
   be received as the best possible. The labors of GESEnIUS and
   Rosenmuller have thrown great light upon this department of Sacred
   scholarship, and the results of such modern labors will be found ably
   condensed and adapted to the wants of the ordinary reader, in the Notes
   to Bishop Newcome's "Literal Translation of the Prophets," rendered
   very accessible in Tegg's Edition of 1836. This work is very valuable
   for conciseness, accuracy, and the intelligible application of real
   learning.

   Instead of distracting the attention by a variety of incoherent foot
   notes, it is intended to close the Second Volume of this Translation
   with the following Addenda, as a contribution towards a complete
   Apparatus Criticus: --

   1. A copious Index Of Words, Phrases, And Things, occurring in these
   Lectures, on the basis of the original Latin Index Locupletissimus.

   2. An Index Of The Places Of Scripture illustrated in these Lectures.

   3. A List Of The Sacred And Profane Authors quoted by Calvin, with
   references.

   4. A Complete Synopsis Of The Contents Of The Whole Of Ezekiel's
   Prophecies

   5. A Connected Translation Of Calvin's Version Of The First Twenty
   Chapters, With A New Translation Of The Remaining Chapters

   6. A List Of The Chief Interpreters, Ancient And Modern

   7. A Notice Of The Ancient Versions And Codexes Which Contain Ezekiel's
   Prophecies

   8. A few Dissertations on important subjects illustrating these
   Lectures, with references to various modern Treatises, philological,
   exegetical, and hermeneutical.

   There is prefixed to the present Volume a faithful and spirited
   facsimile of a very rare Portrait Of Calvin, which the monogram shows
   to have been engraved by Henry Hondius, or De Hondt the elder, an
   artist of considerable eminence, who was born at Duffel, in Brabant,
   about 1573, and died at La Haye in 1610. Among other works, he engraved
   Portraits of John Wickliffe, Philip Melancthon, John Bugenhagen, John
   Knox, and Jerome Savonarola.

   It may be worth noticing, that Jodocus Hondius, or de Hondt, (who is
   also called Henry Hondius the younger,) was the son of Jodocus Hondius,
   or de Hondt Jost, a Flemish engraver, born at Ghendt in 1563, and
   probably a brother of Henry the elder, who fled to England in
   consequence of the troubles in the Low Countries. He engraved maps and
   portraits, constructed mathematical instruments, founded printing
   types, etc. Henry the younger studied the art of engraving under his
   uncle, Henry the elder, and finished many of his father's plates after
   his death. He engraved a number of portraits in a very neat style,
   which are still highly esteemed.

   The old copies of the Latin and French Editions of this valuable
   Commentary, having remarkable Title pages, copies in facsimile follow
   this Introductory Notice.

   T. M.
   SHERIFFHUTTON VICARAGE,
   March 1849.
     __________________________________________________________________

   [1] Havernick, Commentar uber Ezelkiel. Erlangen, 1843, See also
   Wielder Bibl. Relaworterbuch, art. Ezechiel. Leipsic, 1833.

   [2] Introduction, volume 4.

   [3] Antiq. 10:5, section 1.

   [4] Einleitung, volume 3

   [5] Lowth, Hebrews Prael., 21:279. 8vo, 2nd. ed.

   [6] Volume 3. 8vo, Leipsic, 1783.

   [7] Section 547.

   [8] Section 551.

   [9] Einleitung in das A. T., volume 3, and Geschichte der Hebrews
   Sprache u. Schrift, p. 35.

   [10] See Foreign Quarterly Review, volume 19, and volume 20.

   [11] Nicht gleichmassig.

   [12] Loc. 2. quaest. 4.

   [13] Institut. Theol. Polem., volume 2, and volume 3.

   [14] Volume 1 50 1 100:16.

   [15] S. Bagster, 1841.

   [16] For an account of "the Book of Zohar" and the" Nezach Israel," see
   Wolf's Bibliotheca Heb., volumes 2; and 4, also volume 1. Consult also
   Burcker's Historia Critic. Phil., and the Prolegom. to Bertholdt's
   Christol. Judoe. Various quotations are given by Dr. M'Caul in "The Old
   Paths," and the subject is treated pointedly and intelligibly by
   Professor Lee of Cambridge in his University Sermons, 1830.

   [17] See Lansdowe MSS. in Brit. Museum. William Cecil, grandson of Lord
   Burghley, was present at one anniversary. The Duke of Sully was an
   eyewitness. His Remains, Book 1, contain much information respecting
   Coligny and his contemporaries. Sec. Edit., Lond. 1756.

   [18] See Villeroy's Memoirs of State, volume 2. Also Matttieu Hist.
   France, volume 1. book 6. De Thou, book 52 and 53. And Sully's Memoirs,
   book 1.
     __________________________________________________________________

   DEDICATION

   To The Most Noble Sire, Illustrious For Piety, [19] ^
   And Other Christian Virtues,

   D. GASPAR DE COLIGNY,

   Grand Admiral Of France, Theodore Beza, Minister Of The Church Of
   Geneva, Wishes Health And Peace From The Lord.

   Although I am sure, most Noble Sire, that you are accustomed to profit
   much by the other writings of that great and truly excellent servant of
   God, John Calvin, and that you will also fully enjoy this last swanlike
   song' of his, yet I do not doubt that the same feelings will affect you
   when reading, as they do me while writing, namely, that at the name of
   such a man, that recent grief, which we felt so severely at his death,
   will break out again with the heaviest sense of our loss. And truly
   this sorrow is the more just and necessary, since it neither can nor
   ought to be hastily put away from us, so that I think it quite lawful
   for us to indulge it.

   As to the tempests which, of late years, God's Church has sustained,,
   no one can be ignorant of them, since they have shaken the whole world,
   so that we can now use that expression -- "What region of the World is
   not full of our sufferings?"

   But many have not sufficiently taken notice, [20] with what defenders
   our Religion has been protected. The Lord has raised you up like
   Gideons and Samsons, not only in Germany, but in England and Scotland;
   and also lately, under the auspices of the most illustrious Prince or
   Conde, in our France, who, when your own life was in danger, through a
   variety of perils, turned away the swords of certain opponents from the
   necks of the pious. And, in truth, the chief enemies of the Church are
   not flesh and blood, since these can only injure the body. Therefore,
   although that is in reality a most excellent gift of God, and your
   praise is very great, even before the angels of God, because at a most
   seasonable crisis so formidable an attack was averted by your prowess;
   yet with far other enemies, and with far other weapons, must we make
   war, and even now do we contend; and this contest, although not so
   formidable in appearance, yet is really more dangerous, because it
   involves the ruin of the whole family of God. I speak of spiritual
   wickedness, by which Satan endeavors to infect the doctrine, and to
   corrupt the morals; and if these are lost, the Church must not only be
   injured, but perish entirely. In carrying on this war, there are
   doubtless those leaders whom God has appointed Pastors, Teachers, and
   Presbyters of his Church, for this very purpose, that, by teaching,
   convincing, and praying, they may administer the kingdom of the Son of
   God; for these are the arms by which hostile forces are to be overcome.
   If you judge by names alone, you will find them numerous enough; if by
   reality, you will find them but few. Yet this our age has many of this
   kind, of whose constancy and labors we ourselves are the fruit and the
   harvest. But that the world is unworthy of such, this fact declares,
   that within three years, at a most unsuitable juncture, we have lost
   the very best and bravest; so that indeed, out of those mighty heroes
   who, in our time, so bravely and so successfully have thrown down
   Antichrist from his seat, we now behold but very few surviving, as
   Henry Bullinger, by God's goodness, lately preserved to us from the
   pestilence, William Farrel, that old man of invincible strength, and
   Peter Viret, even up to this time contending in the Church at Lyons
   with success, even in the very front of the battle. Philip Melancthon
   was the first who fell in this last slaughter; next to him fell Peter
   the Martyr, when he had returned to his charge at Zurich, after the
   Assembly at Poissy. After him followed Wolfgang Musculus, and then
   Andrew Hyperius, as if the hand of the smiting Deity turned itself from
   north to south; for Melancthon died in Saxony, Hyperius in Hesse, and
   the two others in Switzerland. Alas! what great men, and how dearly
   beloved!

   Yet, while John Calvin was alive, all these calamities were lightened;
   for that great man, far superior to others, while he was safe, made all
   other losses, however great, seem but light. And behold, our sins have
   snatched him also away from us last year, and no one can estimate the
   loss which The Church has suffered, unless those who were eyewitnesses
   of his labors. For what did that man not achieve? Who was to be
   compared with him in Meetings, in Lecturing, and in Writings. Who was
   shorter in teaching, and yet more solid -- more happy in solving
   difficulties, more vehement in reproving, sweeter in consoling, and
   more correct in confuting errors? I know that, on the one hand, there
   are some Epicureans who laugh at what I say, (for will they not deride
   the servant when they mock at his Load?) and, on the other hand, that
   stupid and foolish men, to whom ignorance is the highest wisdom,
   despise it. Yet., I know this, that there is none among the more
   cunning enemies of God who does not silently think of him the same as I
   do. Each faction among the followers of Antichrist has and praises its
   own patron, and that, too, not without depreciating others. But may
   that stupid and profane ambition be far from us! We boast of neither
   Cephas, nor Paul, nor Apollos. Our language of Canaan is one! we have
   one Lord, by whom we swear.

   But since there are different offices for the limbs of the same body,
   we prefer eyes to hands and feet; and since there are so many eyes of
   so large a body, we feel some more efficacious than others; but we
   praise and adore God in each part of this body. May this praise be
   offered entirely to our God and Lord; and he who does not perceive that
   we owe thanks for Calvin in a peculiar sense, has no judgment! But to
   what purpose are these remarks? There is this sweetness in these
   celestial goods, that by their recollection alone they most singularly
   profit and delight us. Hence the benefit of examples in both ways; nor
   is there any other end and scope of Sacred History, than that we should
   be affected while reading it, just as if we beheld the events
   themselves. So in that grief, with which all pious and good men ought
   to be affected by the death of so great a man, and especially those who
   received daily almost incredible advantages from his presence, by his
   remarkable teaching and his wonderful prudence, two things ought
   chiefly to console us: One, that we are in no slight degree assisted by
   his recent and most beautiful examples of both sayings and doings,
   until also we ourselves, when the course of our navigation is finished,
   may be conveyed to the same port. The other, that no one has existed
   within our memory to whom it has been permitted to leave so many and
   such exact monuments of his doctrine; for, if God had granted to us for
   another year or two the enjoyment of so great a light, I do not see
   what could be wanting to the perfect understanding of the Books of
   either Covenant! There remain the Books called Historical, except
   Joshua, also Job and the two Books of Solomon, which he has not
   illustrated by his Commentaries; although his Discourses on Job,
   Samuel, and the First Book of Kilos, will partly supply this want to
   the French, as they were received from his mouth. For this great man
   obtained from the Load this gift also, that he spoke not much otherwise
   than he wrote. Of the Prophets, he illustrated Isaiah with complete
   Commentaries: his Lectures on the remaining Prophets are extant, edited
   with the greatest diligence and fidelity by two of his disciples,
   endued with learning and piety, John Bude, son of the great Bude, and
   Charles De Jonviller. But his premature death prevented him from
   completing Ezekiel, which is the more to be lamented by the Church,
   because this Prophet, especially towards the last, is the most obscure
   of all, and I know not who will ever arise to complete this picture
   commenced by such an Apelles!

   We think that we have little reason to render an account why we have
   determined to edit this imperfect work. If any one should chance to
   ask, Why I have dedicated it to you rather than to any one else? I
   plainly tell him, that Calvin is responsible for it, on the principle
   of every one deciding as he pleases in things which concern himself,
   and that for most just and important reasons I have purposely done the
   very same that he also wished.

   Why, then, should I not assent to his judgment, who in your absence
   admired and plainly perceived those surprising endowments of both body
   and mind, of which I was myself an eyewitness during twenty months,
   both in peace and war. But he said that in the Preface to his Works he
   trod in the footsteps of Paul, who salutes some persons by name in his
   Epistles with this special intention, that he might set before the
   Churches certain chosen men to be looked at by the rest., by whose
   examples they might be excited to true piety and to other virtues. As
   to the truth of his judgment concerning you, how many and what certain
   testimonies can be offered, if either your modesty would allow you to
   be praised to your face, or if it were proper to seek them, as if it
   were a matter of doubt? But there will be another opportunity, and I
   hope a more suitable one, of discussing these things.

   I now prefer treating another point more pleasing to you, a man of
   exalted station, and yet the least ambitious of all. I had rather
   exhort you, most Noble Sire, with all diligence, to do what you are
   already doing, and have most successfully begun -- not only to read,
   hear, and meditate upon these sacred things continually, and to use
   them really; but also, that you apply yourself to defend and preserve
   the Churches by all just means consistent with your dignity and
   fortitude of mind. Your mortal enemies, and those of all pious men, do
   not disguise the fact that you are especially aimed at by those who
   think that they themselves cannot exist if Religion is preserved. But I
   do not know you, if these very dangers do not rather sharpen than relax
   your courage. You yourself have most strikingly felt and experienced
   God's care in defending his own. Your innocence and integrity
   sufficiently defend you against all accusations. You possess, if any of
   your rank does, that inward and invincible guard within the breast,
   which profane men call a wall of brass -- I mean a good conscience, in
   reliance upon which, believe me, you will easily surpass all your
   adversaries.

   In these contests nothing will strengthen you so much as a diligent
   comparison of the Prophetic with the Historic Writings. For here the
   events of the future are not falsely conjectured, as mankind are
   accustomed to do, from an observation of past events. Here no doubtful
   counsels are taken, no events are obstructed by a chance coincidence of
   second causes; but you enter, as it were, into the very plans of the
   Almighty; you behold the true causes, beginning, progress, and end of
   all changes; and those, too, plainly and clearly declared. For although
   the Prophets have their enigmas, yet to those who carefully compare all
   things among themselves, and are acquainted with the idioms of the
   Prophets, and thus compare their predictions with the events
   themselves, all things become so plain, that you seem to look down from
   above upon all human things, especially while relying upon that
   faithful Leader, who can lead you through a sure path in the midst of
   impassable and inaccessible places. Nor is there any cause why these
   things should be despised, as already spread abroad; or be neglected,
   as the relation of things long ago obsolete, as certain little wits of
   this day esteem them. For the Prophets do not treat of small and
   plebeian things, as some who are unskilled in these matters suppose,
   but concerning the greatest Monarchies, far surpassing any of these
   days; about the state of the greatest Kings and Princes; about the
   great God of Hosts sitting in judgment on the preservation and
   destruction of the greatest States -- such are the contents of these
   Books. For in those times, the Kings, although profane and impious,
   never did what many do now, who are so ashamed of asking counsel of God
   speaking' through his servants, that they are utterly careless of that;
   and dare to accuse of ambition the faithful servants of God, while
   discharging their duty. Indeed, there was not at that time any Nation,
   as all Sacred and Profane Historians testify, which decided on measures
   of importance, without first consulting its Prophets. And while I say
   this, I would not place the Ministers of the Word on the throne of
   Kings or Princes, or any other Magistrates, nor would I favor the
   ambition of any; but I state what is a fact, and what experience itself
   has lately proved, as I remember that you, most noble Sire, both
   perceived and expressed in good time.

   Lastly, while I am saying something about the times, their fashion
   changes, I confess; but there is the same Lord, the same Providence,
   the same mercy towards the righteous, the same indignation towards the
   ungodly. But there are those perpetual and invariable, and, therefore,
   firmer laws of development, [21] than are found in even Mathematics
   themselves; since, if there is any firmness and consistency in events
   of any kind, it all depends upon the nature and will of God. We shall
   find the clearest declarations of these principles, not only generally
   as in the Law, but also particularly, in the Prophetic Writings, if we
   only compare past times with our own, and with the objects of our daily
   inquiry. Do you want an example? It is just four years ago since, at
   the Council at Poissy, The French Churches promised themselves the
   greatest peace and tranquillity, and their adversaries did not know
   where to turn themselves; but thus our man of God, at that time
   dedicating his Lectures On Daniel to those Churches, broke forth into
   these words: "But, if we must fight any longer, (as I announce to you
   that severer contests than ye think for are in store for you,) with
   whatsoever madness the rage of the impious may burst forth, so as to
   rouse up the very depths themselves, remember that your course is
   determined by the celestial Master of the race; whose laws ye ought to
   obey with the greater alacrity, because he supplies strength to his own
   even unto the end." That he denounced this in a spirit truly prophetic,
   while the majority were anticipating the contrary, the numberless
   calamities which immediately followed declare; and of these no end even
   yet appears. ]Do you ask, whence came that prediction? Certainly not
   from that most deceptive and profane divination of Astrology, which he
   of all others used to condemn from God's Word, but from those very
   Prophetic Books which he was then interpreting. Since, therefore, he
   saw the same evils prevalent in France, on account of which God was
   accustomed to chastise His people most severely, and to take vengeance
   on his enemies with just penalties, why should he not pronounce float
   the same inflictions hung over the impenitent?

   In like manner, Luther foresaw and predicted The Late Slaughters In
   Germany, through contempt of God's Word; and I wish that he had noticed
   better their principal causes. So also, at this very time, it is not
   difficult to perceive that throughout France, and especially among
   those who ought to know better, not only are notorious superstitions
   and manifest idolatries defended, but even open Epicureanism and
   horrible blasphemies, unheard of in all former times, are tolerated by
   all men hearing and laughing, since at length no place is left for
   justice and equity, and edicts and laws are enacted in vain. Who, then,
   is so blind that he cannot see horrible punishments hanging over the
   authors and defenders of these crimes, and possibly even over the whole
   kingdom? And in this instance I wish I may be a false prophet! For
   surely heaven and earth shall pass away, before God will permit these
   things to remain unrevenged -- things which would horrify even the
   Turks! -- and the longer their punishment is delayed, the heavier it
   will appear when it does come. I know that some will deride these
   things, as even Noah himself was derided: some also will vehemently
   accuse them, as Jeremiah was esteemed a man of strife. But,
   nevertheless, the truth of God will stand firm.

   I pray God, therefore, most noble Sire, first, that He would specially
   endue his Majesty the King with all holy virtues, which, since it is
   already partly accomplished, all hope and wish may be continued. Next,
   I pray God to grant him many Counselors like thee and a few others,
   endowed -- I say it without flattery -- with the sacred prudence of His
   Spirit, and zeal for piety and justice, which is the symbol of Royal
   Majesty, by whose counsels so many faults may be seriously corrected,
   and a holy and just government happily instituted by the Sacred Word of
   God and the authority of the Royal Majesty. Lastly, I pray that God
   would happily establish and preserve you, with your truly Christian
   wife and children, and your most noble brothers and their holy
   families, and, lastly, all the assembly of the pious, who, after God
   and the King, look up to the most illustrious Prince Of Conde,
   concerning whom I hope to have another opportunity of speaking, and to
   thee, and to the rest of the pious and religious Nobility throughout
   France.

   [THEODORE BEZA]
   GENEVA, January 18th, 1565.
     __________________________________________________________________

   [19] The French has "mirror and example of piety."

   [20] The French reads -- "But the evil is, that few have observed who
   those have been who have taken up the defense of religion."

   [21] apodeixeon principia. The French has simply "maximes," which is
   not strong enough. The comparison with Mathematics is excellent, and
   suggests a mathematical expression.
     __________________________________________________________________

   CHARLES DE JONVILLER,

   TO ALL TRULY CHRISTIAN READERS. HEALTH.

   Although our most accomplished and faithful Pastor Theodore Beza, with
   his singular dexterity and happy tact, seems not to have omitted
   anything in his Dedication of these Lectures to that most noble hero,
   and most pious Admiral or Francs, yet those who attentively peruse my
   remarks, and look upon them with a candid mind, will not judge my few
   observations superfluous; but I trust they will admit them to be rather
   grateful and useful to all the pious. And, first of all, no words can
   sufficiently express how severe a loss The Church Of God has suffered,
   in the summons from this life to eternal rest, which that illustrious
   and really divine man, our parent, John Calvin, has received; whether
   you look at the perpetual consistency of his life, or at his remarkable
   learning, combined with his exalted piety. For who ever surpassed him
   in sanctity of morals, in incredible suavity, in unbroken magnanimity,
   in singular tolerance, nay even in the highest virtues? And as to his
   wonderful erudition, his multitudinous Writings plainly bear witness to
   it; some of these being already published, and the rest, with God's
   permission, will shortly see the light, to the manifest advantage of
   the pious. For many of his productions are extant, either as extracted
   from his discourses or preserved by his friends, as those Letters, in
   both French and Latin, sent to all classes of men, from which it is
   very evident with what an acute and happy wit he was endued, and with
   what a clear and sound judgment he was gifted. But I will here say no
   more on this subject, lest I should seem to dwell upon what is out of
   place. It will be enough just to touch on a few things which belong
   especially to these Lectures.

   On the 20th of January 1563, when John Calvin began to interpret
   Ezekiel, in the Public School, although he was continually afflicted by
   various severe diseases, so that he was often carried to his duties in
   a chair or on horseback, in consequence of the weakness of his
   declining health; neither during the whole year did the violence of his
   maladies prevent his discharging the duty of preaching and reading. At
   length, about the first of February in the following year, he had
   advanced as far as the end of the twentieth chapter, with the exception
   of four verses, and then he was compelled to remain at home, and to
   confine himself almost always to his bed. In the meantime, during his
   illness, he was continually meditating, or dictating, or even writing
   something: so that during the time of his confinement to the house,
   through ill health, it is scarcely credible how much he accomplished.
   Among other things, he yew diligently revised the greater part of these
   Lectures, as is evident by the copy corrected with his own hand, which
   I have carefully preserved with the rest.

   But we must all regret, most sincerely, that as he was most skillful in
   explaining the teaching of the Prophets, he was prevented by death from
   completing his Comments On Ezekiel; for no pious man is ignorant that
   the following portion of this Prophet's writings is very necessary to
   the Church of God. How desirable, then, that they should have been
   illustrated by such a man! That this loss may be in some degree
   remedied, in deference to the wishes of some persons of great weight
   and learning, that it would be more satisfactory to publish these
   Lectures at once, than to suppress them any longer, since they will
   prove so useful to all the pious, my beloved brother, John Buds, and
   myself, have willingly undertaken the duty, relying on their judgment.
   We have spared neither expense, nor trouble, nor labor, in publishing
   the Lectures as soon as possible; and, God willing, we will shortly
   take care to translate them into French, for the benefit of our people,
   as our French Version of the Lectures On Jeremiah, put to press nine
   months ago, is now just finished; so that, unless I am mistaken, our
   people, who do not understand Latin, will reap great profit. And that
   nothing should be omitted in this Latin edition, we have taken care
   that whatever errata had occurred in printing, they are noticed at the
   end. And since in this book a very great treasure is included, a very
   copious Index has been compiled by a learned man, through whose
   guidance its inexhaustible riches may be readily obtained, without any
   trouble. Another Index is added, of those places of Scripture which are
   quoted and explained.

   In editing these last Lectures, we have used the same industry,
   diligence, and fidelity, which we exercised in the others already
   published. There is no necessity for my explaining more at length what
   I have previously made known with sufficient clearness, as to the
   manner in which we have retained what are received from Calvin's
   extemporary pronunciation.

   It remains, therefore, most excellent Readers, that you now enjoy the
   labors of so great a man, and acknowledge whatever fruit you receive as
   springing from the Great and Good God, and that to Him you render
   cordially immortal thanks. You will yourselves judge better and more
   surely the profit which you receive from their perusal, than I could
   express in many words. Farewell, then, and may it always be appointed
   that your studies may all tend to the glory of God.

   [CHARLES DE JONVILLER.]
   GENEVA, January 18th, 1565.
   (August 1st, 1565. The date of the French Translation.)
     __________________________________________________________________

   CHAPTER 1
     __________________________________________________________________

   Lecture First

   Ezekiel himself explains at the very beginning of his Book, at what
   period he discharged the prophetic office; and on this depends the
   knowledge of his argument. For unless we understand how God stirred him
   up, we can with difficulty enter into his spirit, and shall be unable
   to receive any just fruit from his instruction. It is necessary,
   therefore, to begin from this point: namely, the time of his Prophecy:
   for he says:
     __________________________________________________________________

   Ezekiel 1:1-2

   1. Now it came to pass in the thirtieth year, in the fourth month, in
   the fifth day of the month, as I was among the captives by the river of
   Chebar, that the heavens were opened, and I saw visions of God.

   1. Et fuit tricesimo anno, quarto meuse quinta mensis, et ego [22] in
   medio Captivitatis, [23] super fluvium Chebar aperti sunt coeli, et
   vidi visiones Dei.

   2. In the fifth day of the month, which was the fifth year of king
   Jehoiachin's captivity.

   2. In quinta mensis, ipse est annus quintus captivitatis regis Joiakim.


   We see that the Prophet was called to the office of a Teacher in the
   fifth year after Jehoiachin had voluntarily surrendered himself to the
   king of Babylon, (2 Kings 24:15); and had been dragged into exile,
   together with his mother: for it was, says he, "in the thirtieth year."
   The greater part of the Commentators follow the Chaldee Paraphrast, and
   understand him to date from the finding of the Book of the Law. It is
   quite clear, flint this year was the eighteenth of king Josiah; but in
   my computation, I do not subscribe to the opinion of those who adopt
   this date. For this phrase -- "the thirtieth year," would then appear
   too obscure and forced. We nowhere read that succeeding writers adopted
   this date as a standard. Besides, there is no doubt that the usual
   method among the Jews was to begin to reckon from a Jubilee. For this
   was a point of starting for the future. I therefore do not doubt that
   this thirtieth year is reckoned from the Jubilee. Nor is my opinion a
   new one; for Jerome makes mention of it, although he altogether rejects
   it, through being deceived by an opposite opinion. But since it is
   certain that the Jews used this method of computation, and made a
   beginning from Jobel, that is, the Jubilee, this best explains the
   thirtieth year If any one should object, that we do not read that this
   eighteenth year of king Josiah was the usual year in which every one
   returned to his own lands, (Leviticus 25) and liberty was given to the
   slaves, and the entire restoration of the whole people took place, yet
   the answer is easy, although we cannot ascertain in what year the Jobel
   fell, it is sufficient for us to assign the Jubilee to this year,
   because the Jews followed the custom of numbering their years from this
   institution. As, then, the Greeks had their Olympiads, the Romans their
   Consuls, and thence their computation of annals; so also the Hebrews
   were accustomed to begin from the year Jobel, when they counted their
   years on to the next restoration, which I have just mentioned. It is
   therefore probable that this was a Jubilee year -- it is probable,
   then, that this was the Jubilee. For it is said that Josiah celebrated
   the passover with such magnificent pomp and splendor, that there had
   been nothing like it since the time of Samuel. (2 Chronicles 35:18.)
   The conjecture which best explains this is, not that he celebrated the
   passover even with such magnificence, but that he was induced to do so
   by the peculiar occasion, when the people were restored and returned to
   their possessions, and the slaves were set free. Since, then, this was
   the Jubilee, the pious king was induced to celebrate the passover with
   far greater splendor than was usual -- nay, even to surpass David and
   Solomon. Again, although he reigned thirteen years afterwards, we do
   not read that he celebrated any passover with remarkable splendor. We
   do not doubt as to his yearly celebration; for this was customary. (2
   Kings 23:23.) From this we conclude that the celebration before us was
   extraordinary, and that the year was Jobel. But though it is not
   expressed in Scripture, it is sufficient for us that the Prophet
   reckoned the years according to the accustomed manner of the people.
   For he says, that this was "the fifth year of king Jehoiachin's
   captivity:" who is called also Jehoiakim; for Jehoiakim succeeded
   Josiah, and reigned eleven years. The thirteen years which remain of
   Josiah's reign and these eleven, make twenty-four. (2 Kings 23:36.)
   Now, "his successor," Jehoiachin, passed immediately into the hands of
   king Nebuchadnezzar, and was taken captive at the beginning of his
   reign, and reigned only three or four months. (2 Kings 24:8.) After
   that, the last king, Zedekiah, was set up by the will of the king of
   Babylon. We see, therefore, that nine years are made up: add the space
   of the reign of Jehoiachin: so it is no longer doubtful as to the
   reckoning of "the thirtieth year" from the eighteenth of king Josiah.
   It is true that the Law of God was found during this year, (2
   Chronicles 34:14,) but the Prophet here accommodates himself to the
   received rule and custom.

   We must now come to the intention of God in appointing Ezekiel as his
   Prophet. For thirty-five years Jeremiah had not ceased to cry aloud,
   but to little purpose. When, therefore, this Prophet Jeremiah was so
   occupied, God wished to give him a coadjutor. Nor was it but a slight
   relief when at Jerusalem Jeremiah became aware that the Holy Spirit was
   speaking through another mouth in harmony with himself; for by this
   means the truth of his teaching was confirmed. In the thirteenth year
   of Josiah, Jeremiah undertook the prophetic office: (Jeremiah 1:2:)
   eighteen years remain: add the eleven years of Jehoiakim, and it will
   make twenty.-nine: then add another year, and five more, and we shall
   have thirty-five years. This then was his hard province, to cry aloud
   continually for thirty-five years, to the deaf, nay, even to the
   insane. God, therefore, that he might succor his servant, gave him an
   ally who should teach the same things at Babylon which Jeremiah had not
   desisted from proclaiming at Jerusalem. He profited not only the
   captives, but also the rest of the people who still remained in the
   city and the land. As far as the captives were concerned, this
   confirmation was necessary for them: for they had false Prophets there,
   as we learn from Jeremiah 29:21; there was Ahab the son of Kolaiah, and
   Zedekiah the son of Maaseiah; they proudly boasted that they were
   endued with the Spirit of revelation; they promised the people marvels,
   they derided the softness of those who had left their country, they
   said that they were determined to fight to the very last, and to run
   the risk of their lives rather than voluntarily give up the inheritance
   of divine promise. In this way they insulted the captives. After this
   there was Shemaiah the Nehelamite, (Jeremiah 29:24,) who wrote to the
   high priest Zephaniah, and reproached him for being careless and
   neglectful, because he did not severely punish Jeremiah as an impostor
   and a fanatic, and a false intruder into the prophetic office. Since,
   therefore, the Devil had his busy agents there, God stationed his
   Prophet there, and hence we see how useful, nay, how necessary it was,
   that Ezekiel should discharge his prophetic office there. But the
   utility of his instructions extended much further, since those at
   Jerusalem were compelled to listen to the prophecies which Ezekiel
   uttered in Chaldea. When they saw that his prophecies agreed with those
   of Jeremiah, it necessarily happened that they would at least enquire
   into the cause of this coincidence. For it is not natural that one
   Prophet at Jerusalem, and another in Chaldea, should utter their
   prophecies, as it were, in the same key, just as two singers unite
   their voices in accordance with each other. For no melody can be
   devised more perfectly complete than that which appears between these
   two servants of God. Now we see the meaning of what our Prophet says
   concerning "the years." In the thirtieth year: then in the fourth
   month, (the word month being' understood,) and in the fifth day of the
   month, as I was among the captives

   Before I proceed any farther, I will briefly touch on [2]the subjects
   which Ezekiel treats. He has all things in common with Jeremiah, as I
   have said, with this peculiarity, that he denounces the last slaughter
   against the people, because they ceased not to heap iniquity upon
   iniquity, and thereby inflamed still more and more the vengeance of
   God. He threatens them, therefore, and that not once only, because such
   was the hard-heartedness of the people, that it was not enough to utter
   the threatenings of God three or four times, unless he should
   continually impress them. But, at the same time, he shows the causes
   why God determined to treat his people so severely; namely, because
   they were contaminated with many superstitions, because they were
   perfidious, avaricious, cruel, and full of rapine, given up to luxury
   and depraved by lust: all these things are united by our Prophet, that
   he may show that the vengeance of God is not too severe, since the
   people had arrived at the very last pitch of impiety and all
   wickedness. At the same time, he gives them, here and there, some taste
   of the mercy of God. For all threats are vain, unless some promise of
   favor is held out. Nay, the vengeance of God, as soon as it is
   displayed, drives men to despair, and despair casts them headlong into
   madness: for as soon as any one apprehends the anger of God, he is
   necessarily agitated, and then, like a raging beast, he wages war with
   God himself. For this reason, I said, that all threats are vain without
   a taste of the mercy of God. The Prophets always argue with men with no
   other intention than that of stirring' them up to penitence, which they
   could never effect unless God could be reconciled to those who had been
   alienated from him. This then is the reason why our Prophet, as well as
   Jeremiah, when they reprove the people, temper their asperity by the
   interposition of promises. He also prophesies against heathen nations,
   like Jeremiah, especially against the children of Ammon, the Moabites,
   the Tyrians, the Egyptians, and the Assyrians. (Jeremiah 26-29.) But
   from the fortieth chapter he treats more fully and copiously concerning
   the restoration of the Temple and the city. He there professedly
   announces, that a new state of the people would arise, in which both
   the royal dignity would flourish again, and the priesthood would
   recover its ancient excellence, and, to the end of the book, he unfolds
   the singular benefits of God, which were to be hoped for after the
   close of the seventy years. Here it is useful to remember what we
   observed in the case of Jeremiah: (Jeremiah 28:) while the false
   Prophets were promising the people a return after three or five years,
   the true Prophets were predicting what would really happen, that the
   people might submit themselves patiently to God, and that length of
   time might not interrupt their calm submission to his just corrections.

   As we now understand what our Prophet is treating, and the tendency as
   well as the substance of his teaching, I will proceed with the context.

   He says: as I was among the captives While some skillfully explain the
   words of the Prophet, they think that he was not in reality in the
   midst of the exiles, but refer this to a vision, as if; when he uses
   the word "among," signifying "in the midst," its sense could be, that
   he was in the assembly of the whole people: but his intention is far
   otherwise, for he uses the above phrase that he may show that he was an
   exile together with the rest, and yet that the prophetic spirit was
   granted to him in that polluted land. Hence the words, "among the
   captives," or, "in the midst of the captives," do not mean the
   assembly, but simply narrate, that, though the Prophet was far from the
   Sacred Land, yet the hand of God was extended to him there, that he
   might excel in the prophetic gift. Hence the folly of those is refuted,
   who deny to our Prophet the possession of any spirit of revelation
   before he went into exile. Although they do not err so much through
   mistake and ignorance as through willful stupidity; for the Jews took
   nothing so ill as the thought of God's reigning beyond the sacred land.
   To this day, indeed, they are hardened, because they are dispersed
   through the whole world, and scattered through all regions, and yet
   retain much of their ancient pride. But then, when there was any hope
   of return, this profanation seemed to them scarcely tolerable, if the
   truth of God were to shine forth elsewhere than in the holy land, but
   especially in the Temple. The Prophet then shows, that he was called to
   the office of instruction when he was in the midst of the exiles, and
   one among them. God's inestimable goodness is conspicuous in this,
   because he called the Prophet, as it were, from the abyss: for Babylon
   was a profound abyss: hence the Spirit of God emerged with its own
   instrument, that is, brought forth this man, who should be the minister
   and herald of his vengeance as well as of his favor. We see, therefore,
   how wonderfully God drew light out of darkness, when our Prophet was
   called to his office during his exile. In the meantime, although his
   doctrine ought to be useful to the Jews still remaining in this
   country, yet God wished them not to return to him without some mark of
   their disgrace. For, because they had despised all the prophecies which
   had been uttered at home, in the Temple, the Sanctuary, and on Mount
   Zion, these prophecies were now to issue forth from that cursed land,
   and from a master who was sunk, as I have said, in that profound abyss.
   We see then, that God chastised their impious contempt of his
   instructions, not without putting them to shame. For a long time Isaiah
   had discharged the prophetic office; then came Jeremiah: but the people
   ever remained just as they formerly were. Since then prophecy when
   flowing freely from the very fountain was despised by the Jews, God
   raised up a Prophet in Chaldea. Blow, therefore, we see the full
   meaning of the clause.

   He says, "by the river of Chebar," which many understand to mean the
   Euphrates, but they assign no reason, except their not finding any
   other celebrated river in that country; for the Tigris loses its name
   after flowing into the Euphrates, and on this account they think the
   Euphrates is called Chebar. But we are ignorant of the region to which
   our Prophet was banished: perhaps it was Mesopotamia, or else beyond
   Chaldea, and besides, since the Euphrates has many tributaries, it is
   probable that each has its own name. But since all is uncertainty, I
   had rather leave the matter in suspense. Because the Prophet received
   his vision on the banks of the river, some argue from this, that the
   waters were, as it were dedicated to revelations, and when they assign
   the cause, they say that water is lighter than earth, and as a prophet
   must necessarily rise above the earth, so water is suitable for
   revelations. Some connect this with ablution, and think that baptism is
   prefigured. But I pass by these subtleties which vanish of themselves,
   and very willingly do I leave them, because in this way Scripture would
   lose all its solidity: conjectures of this kind are very plausible, but
   we ought to seek in Scripture sure and firm teaching;, in which we can
   acquiesce. Some for instance torture this passage, "By the rivers of
   Babylon we sat down and wept," (Psalm 137:1,) as if the people betook
   themselves to their banks to pray and worship; when the situation of
   that country only is described, as being watered by many rivers, as I
   have just mentioned.

   He says, the heavens were opened, and I saw visions of God God opens
   his heavens, not that they are opened in reality, but when, by removing
   every obstacle, he allows the eye of the faithful to penetrate even to
   his celestial glory; for if the heavens were cleft a thousand times,
   yet what great brightness must it be to arrive at the glory of God? The
   sun appears small to us, yet it far exceeds the earth in size. Then the
   other planets, except the moon, are all like small sparks, and so are
   the stars. Since, therefore, light itself grows dark before our glance
   penetrates thus far, how can our sight ascend to the incomprehensible
   glory of God? It follows therefore when God opens the heavens, that he
   also gives new eyesight to his servants, to supply their deficiency to
   pierce not only the intervening space, but even its tenth or hundredth
   part. So, when Stephen saw the heavens open, (Acts 7:56,) his eyes were
   doubtless illuminated with unusual powers of perceiving far more than
   men can behold. So, at the baptism of Christ, the heavens were opened,
   (Matthew 3:16,) that is, God made it appear to John the Baptist, as if
   he were carried above the clouds. In this sense the Prophet uses the
   words, the heavens were opened, He adds, [3]I saw visions of God Some
   think that this means most excellent visions, because anything
   excellent is called in Scripture divine, as lofty mountains and trees
   are called mountains and trees of God; but this seems too tame. I have
   no doubt but that he calls prophetic inspiration "visions of God," and
   thus professes himself sent by God, because he put off as it were his
   human infirmities when God intrusted to him the office of instructor.
   And we need not wonder that he uses this phrase, because it was thought
   incredible that any prophet could arise out of Chaldea. Nathaniel asked
   whether any good thing could come out of Nazareth, and yet Nazareth was
   in the Holy Land. How then could the Jews be persuaded that the light
   of celestial doctrine could shine in Chaldea, and that any testimony to
   the grace of God could spring from thence? and that there also God
   exercised judgment by the mouth of a Prophet? This would never have
   been believed unless the calling of God had been marked in some signal
   and especial manner. Since he next adds, this was the fifth year of
   king Jehoiachin's captivity, (or Jechoniah, or Jechaniah,) it is plain
   that by these very words he reproves the obstinacy of the people. For
   when God afflicts us severely, at first we are much agitated, but by
   degrees we necessarily become submissive. Since, however, the
   willfulness of the people was not subdued during these five years, we
   infer that they persevered in rebellion against God. Nor does he spare
   those who remained at Jerusalem, for these took credit to themselves
   for not going into exile with their brethren, and so they despised
   them, as we often find in Jeremiah. Since then those who remained at
   home pleased themselves and thought their lot the best, the Prophet
   here marks the time, because it was necessary to allay their ferocity,
   and since they resisted the prophecies of Jeremiah, to use a second
   hammer that they might be completely broken in pieces. This is the
   reason why he speaks of the fifth year of king Jehoiachin's captivity.
     __________________________________________________________________

   [22] That is, when I was. -- Calvin.

   [23] Among the Captives. -- Calvin.
     __________________________________________________________________

   Ezekiel 1:3

   3. The word of the LORD came expressly unto Ezekiel the priest, the son
   of Buzi, in the land of the Chaldeans by the river Chebar; and the hand
   of the LORD was there upon him.

   3. Fuit sermo Iehovae ad Ezechielem filium Buzi sacerdotem, in terra
   Chaldaeorum, super fluvium Chebar: et fuit super eum illic manus
   Iehovae.


   He does not repeat the copula which was placed at the beginning of the
   first verse, and we may perhaps wonder why the book should begin with a
   copula: for when he says, "and it came to pass," it seems to denote
   something going before it, and it seems out of place when nothing
   precedes it. But probably an oblique antithesis or comparison is
   intended between those prophecies which had flourished for a long
   period at Jerusalem, which was their peculiar and genuine scat, and
   that which was arising in Chaldea; as if he would say, "even among
   Chaldaeans," for the particle v, vau, is often used in the sense of gm,
   gam, "even." The sense therefore is, after God had exercised his
   servants even to weariness, since many prophets had discharged their
   duties at Jerusalem, now at length he speaks in Chaldea. He says,
   therefore, "the word of the Lord came unto him." I know not why some
   dream that Jeremiah is here called "Buzi," unless because it was [4]a
   foolish persuasion of the Jews, that the father of a prophet is never
   mentioned unless he were a prophet himself. Their ignorance is proved
   on other occasions, and here surely their curiosity is shameful, since
   they decide this Buzi to be a prophet, and because they know of no one
   else, they fix on Jeremiah: as if it were probable, that when the
   father was left at Jerusalem, the son was an exile, which is entirely
   conjectural. But because he was a priest;, so he says, "the son of
   Buzi." Our Prophet ought to have some reputation, for if he had been of
   plebeian obscurity, he would scarcely have been listened to. The
   priestly dignity, then, availed something towards securing attention.
   Now he expresses what I have previously mentioned, in the land of
   Chaldea, as if he had said: although God has not been accustomed to
   raise up prophets in lands so distant and polluted, yet now his rule is
   changed, for even among the Chaldeans is one endued with the prophetic
   spirit. And the particle sm, illic, "there," is emphatically added,
   "was there upon him," says he. For otherwise the Jews would have
   dreaded Ezekiel, as if he were a monster, when they found that the word
   of God had proceeded from Chaldea. "What," say they, "will God pollute
   and contaminate his doctrine, by its springing up from such a place as
   that? Who are the Chaldeans, that God should erect his seat there?
   Mount Zion is his dwelling-place: here he is worshipped and invoked.
   Here must his lamp burn of necessity, as he has often witnessed by his
   prophets." To such taunts the Prophet; replies: God has begun to speak
   in Chaldea -- there his power is conspicuous: "The word of the Lord is
   come unto me; for we know that God alone is to be heard, and that
   prophets are only to be attended to, as far as they utter what proceeds
   from him." Hence it is required that all teachers of the Church should
   first have been learners, so that God alone may retain his own rights,
   and be the only Lord and Master. As then supreme authority resides in
   God alone, when prophets desire to be heard, they profess not to offer
   their own comments, but faithfully to deliver a message from God.
   [5]Thus also our Prophet. I touch these points rather lightly now, as I
   have treated them more at length elsewhere. At length he adds, the hand
   of the Lord was upon him Some explain the word "hand" by "prophecy,"
   but this seems to me weak and poor: I take "hand" to mean divine power,
   as if Ezekiel had said that he was endued with divine power, so that it
   should be quite clear that he was chosen a Prophet. The hand of God,
   then, was a proof of new favor, so that Ezekiel might subject; to his
   own sway all the captives, since he carried with him the authority of
   God. This may also be referred to the efficacy of his doctrine. For the
   Lord not only suggests words to his servants, but also works by the
   secret influence of his Spirit, and suffers not their labors to be in
   vain. The passage then may be received in this sense. But since the
   Prophet only assumes to himself what was necessary, and so claims for
   himself the position and standing of a Prophet, so when he uses the
   word "hand," I do not doubt his meaning to be an inward operation.
   There is, it is admitted, an inward efficacy of the Holy Spirit when he
   sheds forth his power upon hearers, that they may embrace a discourse
   by faith, so also if all hearers were deaf, and God's word should
   evaporate as smoke, yet there is an intrinsic virtue in the prophecies
   themselves: Ezekiel points out this as given to him by God. Here I
   shall finish, because I should be compelled to break off directly, and
   we shall be coming to the vision, which is the most difficult of all.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since thou didst bless thy people with the
   continued grace of thy Spirit when it was cast out of its inheritance,
   and didst raise up a Prophet even from the lowest depths, who should
   recall it to life when it was all but despaired of -- O grant, that
   although the Church in these days is miserably afflicted by thy hand,
   we may not be destitute of thy consolation, but show us, through thy
   pity, that life may be looked for even in the midst of death; so that
   we may bear all thy chastisements patiently, until thou shalt show
   thyself' our reconciled Father, and thus at length we may be gathered
   into that happy kingdom, where we shall enjoy our full felicity, in
   Jesus Christ cur Lord. -- Amen.
     __________________________________________________________________

   Lecture Second.

   A Vision is now to occupy our attention, whose obscurity so deterred
   the Jews that they forbade every attempt to explain it. But God
   appeared to his Prophet either in vain or not in vain: it is most
   absurd to suppose the former -- then if the vision is useful, it is
   necessary for us to attain at least a partial understanding of it. If
   any one object that the vision was exclusively intended for the Prophet
   -- the objection is easily answered, for what the Prophet wrote was
   clearly for the use of the whole Church. Now, if any one asks whether
   the vision is lucid, I confess its obscurity, and that I can scarcely
   understand it: but yet into what God has set before us, it is not only
   lawful and useful but necessary to enquire. Base indeed would be our
   sloth should we willingly close our eyes and not attend to the vision.
   We shall perhaps but skim the surface of what God wills: yet this is of
   no small moment, and not only a moderate but a slight degree of
   understanding may suffice for this. Thus briefly do I finish my
   preface, and come to the words of the Prophet: --
     __________________________________________________________________

   Ezekiel 1:4

   4. And I looked, and, behold, a whirlwind came out of the north, a
   great cloud, and a fire infolding itself, and a brightness was about
   it, and out of the midst thereof as the colour of amber, out of the
   midst of the fire.

   4. Et vidi, et ecce ventus furbinis [24] veniens ab Aquilone: nubes
   magna, et ignis involutus [25] et splendor ei undique: et e medio ejus
   tanquam facies Hasmal e medio ignis.


   We must first consider the intention of this Vision. I have no doubt
   but that God wished first to invest his servant with authority, and
   then to inspire the people with terror. When therefore a formidable
   form of God is here described, it. ought first to be referred to
   reverence for the teaching conveyed; for, as we have remarked before,
   and shall further observe as we proceed, the Prophet's duty lay among a
   hard-hearted and rebellious people; their arrogance required to be
   subdued, for otherwise the Prophet had spoken to the deaf. But God had
   another end in view. An analogy or resemblance is to be held between
   this vision and the Prophet's doctrine. This is one object. Then as to
   the vision itself, some understand by the four animals the four seasons
   of the year, and think that the power of God in the government of the
   whole world is here celebrated. But that sense is far-fetched. Some
   think that the four virtues are represented -- because, as they say,
   the image of justice is conspicuous in man, that of prudence in the
   eagle, of fortitude in the lion, of endurance in the ox. Yet although
   this is a shrewd conjecture it has no solidity. Some take the contrary
   view, and think that four passions are here intended, viz. fear and
   hope, sorrow and joy. Some think that three faculties of the mind are
   denoted. For in the soul, to logikon, is the seat of reason; thumikon,
   that of the passions; epithumetikon, that of the lusts; and sunteresis
   that of the conscience. But these guesses are also puerile. It was
   formerly the received opinion, that under this figure were depicted the
   four Evangelists: they think Matthew was compared to a man, because he
   begins with the generation of Christ; Mark to a lion, because he begins
   at the preaching of John; Luke to an ox, because he begins his
   narrative by mentioning the priesthood; and John to an eagle, because
   he penetrates, as it were, to the secrets of heaven. But in this
   fiction there is no stability, for it would all vanish if it were to be
   properly examined. Some think it a description of the glow of God in
   the Church, and that the animals are here to be taken for the perfect
   who have already made greater progress in faith, and the wheels for the
   weak and undisciplined. But they afterwards heap together many trifles,
   which it is better to bury at once, and not take up our time ill
   refuting them. All these, then, I reject; and now we must see what the
   Prophet really does mean. I have already said, that it was the
   Almighty's plan, when he gave commands to his Prophet so to honor him,
   that his doctrine should not be open to contempt. But the special
   reason which I touched upon must be considered -- viz.: that God
   shortly points out by this symbol, for what purpose he sends his
   Prophet. For the visions have as great a likeness to the doctrine as
   possible. For this reason, in my opinion, Ezekiel says, behold! a
   whirlwind came out of the north The people had already experienced the
   vengeance of God, Mien he had used first the Assyrians and then the
   Babylonians to chastise them. Jeconiah, as we have seen, had gone into
   voluntary exile. The Jews thought that they would still have a quiet
   home in their city and country, and laughed at the simplicity of those
   who had so quickly gone into exile. The Prophet therefore says, that he
   saw a stormy wind from the north This rush of the wind or tempest ought
   to be referred to the judgment of God: for he wished to strike terror
   into the Jews, that they should not grow torpid in their security.
   After he has spoken concerning the storm or tempest, he adds -- I saw
   four living creatures and four wheels connected together, to signify
   that their motion had not originated from chance but from God. These
   two things ought to be joined together, viz.: that the storm sprang up
   out of the north, and that God, the author of the storm, was beheld
   upon his throne. But in the meanwhile, that God's majesty might the
   Jews, he says -- I saw four living creatures and four wheels connected
   together By the four living' creatures he understands cherubim: and we
   have no need of any other explanation, for he explains it so in chapter
   10., when he saw God in the temple, the four living creatures were
   under his feet, and he says they are cherubim. Now we must see why four
   animals are here enumerated, when two cherubim only embraced the Ark of
   the Covenant; and next, why he describes four heads to each: for if he
   wished to accommodate his language to the rites of the Sanctuary, why
   did he not place two cherubim, with which God was content? (Exodus
   20:18;) for he seems here to depart from the command of God himself:
   (Numbers 7:89) now, four heads and round feet, do not suit the two
   cherubim by whom the Ark of the Covenant was surrounded. But the
   solution is at hand: the Prophet so alludes to the Sanctuary, or, at
   the same time, to bend his discourse to the rudeness of the people. For
   their religion had become so obsolete, and their contempt of the law so
   great., that the Jews were ignorant of the use of tie Sanctuary; then
   they so worshipped God as if he were at a distance from them, and
   entirely rejected his providential care over human affairs. Here, then,
   we see how gross was their stupor, so that though often stricken, they
   never were aroused. Because the Jews were thus completely torpid, it
   became needful to propose to them a new form, and so the Prophet
   chooses half of it from the Sanctuary itself, and assumes the other
   half, as it was required for so rude a people; although he did not
   manufacture anything out of his own mind, for I am now speaking of the
   counsel of the Holy Spirit. God was, therefore, unwilling to drive the
   Jews away from the sanctuary, for that was the foundation of all right
   understanding of truth, but because he saw that the legal form was not
   sufficient, he therefore added a new supply, and as he gave each cherub
   four heads, so he wished their number to be four.

   With regard to their number, I doubt not that God wished to teach us
   that his influence is diffused through all regions of the world, for we
   know the world to be divided into four parts; and that the people might
   know that God's providence rules everywhere throughout the world, four
   cherubim were set up. Here also it is convenient to repeat, that angels
   were represented by cherubim and seraphim: for those who are called
   cherubim here and in Ezekiel 10, are called seraphim in Isaiah 6:2; and
   we know that angels are called principalities and powers, (Ephesians
   3:10,) and are rendered conspicuous by these titles, while Scripture
   calls them the very hands of God himself. (Colossians 1:16.) Since,
   therefore, God works by angels, and uses them as ministers of his
   power, then when angels are brought forward, there the providence of
   God is conspicuous, and his power in the government of the world. This,
   then, is the reason why not two cherubim only were placed before the
   Prophet's eyes, but four: because God's providence ought to be evident
   in earthly things, for the people then imagined that God was confined
   to heaven; hence the Prophet teaches not only that he reigns in heaven,
   but that he rules over earthly affairs. And for this reason, and with
   this end, he extends his power over the four quarters of the globe.
   Why, then, has each animal four heads? I answer, that by this, angelic
   virtue is proved to reside in all the animals. Yet a part is put for
   the whole, because God by his angels works not only in man and other
   animals, but throughout creation; and because inanimate things have no
   motion in themselves, as God wished to instruct a rude and dull people,
   he sets before them the image of all things under that of animals. With
   reference, then, to living creatures, man holds the first place,
   because he was formed after the image of God, and the lion reigns over
   the wild-beasts, but the ox, because he is most useful, represents all
   domestic animals, or, as they are usually called, tame animals. Since
   the eagle is a royal bird, all birds are comprehended under this word;
   and here I am not fabricating allegories, but only explaining the
   literal sense; for it seems to me sufficiently plain, that God
   signifies angelic inspiration by the four cherubim, and extends it to
   the four regions of the earth. Now:, as it is equally clear that no
   creature moves by itself, but that all motions are by the secret,
   instinct of God, therefore each cherub has four heads, as if it were
   said that angels administer God's empire not in one part of the world
   only, but everywhere; and next, that all creatures are so impelled as
   if they were joined together with angels themselves. The Prophet then
   ascribes four heads to each, because if we can trust our eyes when
   observing the manner in which God governs the world, that angelic
   virtue will appear in every motion: it is then, in fact, just as if
   angels had the heads of all animals: that is, comprehended within
   themselves openly and conspicuously all elements and all parts of the
   world; -- thus much concerning the four heads.

   As to the four wheels, I do not doubt their signifying those changes
   which we commonly call revolutions: for we see the world continually
   changing and putting on, as it were, new faces, each being represented
   by a fresh revolution of the wheel, effected by either its own or by
   some external impulse. Since, then, there exists no fixed condition of
   the world, but continual changes are discerned, the Prophet joins the
   wheels to the angels, as if he would assert that no changes occur by
   chance, but depend upon some agency, viz., that of angels; not that
   they move things by their inherent power, but because they are, as we
   have said, God's hands. And because these changes are really
   contortions, the Prophet says, I saw wheel within wheel; for the course
   of things is not continuous, but when God begins to do anything, he
   seems, as we shall again perceive, to recede: then many things mutually
   concur, whence the Stoics fancied that fate arose from what they called
   a connection of causes. But God here teaches his people far otherwise,
   viz., that the changes of the world are so connected together, that all
   motion depends upon the angels, whom he guides according to his will.
   Hence the wheels are said to be full of eyes. I think that God opposed
   this form of the wheels to the foolish opinion of men, because men
   fancy Fortune blind, and that all things roll on in a kind of turbulent
   confusion. God, then, when he compares the changes which happen in the
   world to wheels, calls them "full of eyes," to show that nothing is
   done with rashness or through the blind impulse of fortune. This
   imagination surely arises from our blindness: we are blind in the midst
   of light, and therefore when God works, we think that he turns all
   things upside down; and because we dare not utter such gross blasphemy
   against him, we say that Fortune acts without consideration, but in the
   meantime we transfer the empire of God to Fortune itself. Seneca tells
   a story of a jester belonging to his wife's father, who, when he lost
   the use of his eyes through old age, exclaimed that he had done nothing
   to deserve being cast into darkness -- for he thought that the sun no
   longer gave light to the world; but the blindness was in himself. This
   is our condition: we are blind, as I have already said, and yet we wish
   to throw the cause of our blindness upon God himself; and because we do
   not dare openly to bring a charge against him, we impose upon him the
   name of fortune; and for this reason the Prophet says the wheels have
   eyes.

   We now understand the scope of the vision, and we must next approach
   its several parts. After he has said, a wind sprung up from the north,
   and a great cloud, he adds, there was also a fire folding round itself
   Moses, in the ninth chapter of Exodus, (Exodus 9:24,) uses the same
   word when he speaks of the storm which he caused in Egypt. There was
   fire en-folded or entwined, and the splendor of fire. Some shrewdly
   expound this splendor of the fire, as if God's judgments were not
   obscure, but exposed to the eyes of all. I cannot agree in this
   meaning, nor do I think it correct. Here the majesty of God is
   described to us according to the usual scriptural method. He says, the
   fire was splendid in its circuit, and then there was as it were the
   appearance of "Hasmal" in the midst of the fire Many think Hasreal to
   be an angel or an unknown phantom, but, in my opinion, without reason,
   for Hasmal seems to me a color. Jerome, following the Greek, uses the
   word electrum, but surprises me by saying that it is more precious than
   gold or silver; for electrum is composed of gold, with a fifth part of
   it silver, hence, as it does not; exceed them both in value, Jerome was
   mistaken. But whether it was electrum or any remarkable color, it so
   clearly portrayed to the Prophet the majesty of God, that he ought to
   be wrapt in admiration, although the vision was not offered for his
   sake personally, but, as I have said before, for the Church at large.
   The color differed from that of fire, that the Prophet might understand
   that the fire was heavenly, and, as a symbol of God's glory, had a form
   unlike that of common fire. Now follows:
     __________________________________________________________________

   [24] Or tempestuous. -- Calvin.

   [25] Or twisted. -- Calvin.
     __________________________________________________________________

   Ezekiel 1:5

   5. Also out of the midst thereof came the likeness of four living
   creatures. And this was their appearance; they had the likeness of a
   man.

   5. Et e medio ejus similitudo quatuor animalium, et hic aspectus eorum,
   similitudo hominis ipsis.


   I have already explained why God showed four angels to his Prophet
   under the form of four animals. It was necessary to turn a little aside
   from the sanctuary, since the whole legal worship was obnoxious to the
   profane. God therefore descends, as it were, from heaven, and appears
   familiarly on earth, as if he would say that he reigned not only above
   among his angels, but that he exercised his power here, because angels
   are engaged on earth, and are connected with all regions of the globe;
   and the conclusion is, that God's providence is everywhere diffused. He
   says, these animals have the likeness of a man, which does not seem in
   accordance with the rest of the context. He will immediately say that
   each animal had four heads, then that their feet were round or like
   those of a calf, as some interpret it: but here he says they have the
   form of a man, and the solution is, that the first feet are like those
   of a man, although in some respects different; nor is it doubtful that
   cherubim were beheld by the Prophet as angels of God. Wings also do not
   suit human nature, but he means, that they had the usual human stature:
   although they are not entirely like human beings, yet there is much
   likeness in their general appearance: and now we understand why it is
   said that the likeness was human
     __________________________________________________________________

   Ezekiel 1:6

   6. And every one had four faces, and every one had four wings.

   6. Et quatuor facies cuique, et quatuor alae cuique ex ipsis.


   He now comes to the heads and wings themselves. Many suppose that each
   animal had four heads, and then that four appearances belonged to each
   head; others extend the wings much further, because they assign four
   wings to each of the four heads, and others even sixteen; but this does
   not seem in accordance with the Prophet's words. He simply says each
   had four heads, and then four wings. The wings and the heads
   correspond; but one animal was endowed with only four heads, and so I
   do not think that it had more than four wings, which will again be
   evident from the context. He adds afterwards --
     __________________________________________________________________

   Ezekiel 1:7

   7. And their feet were straight feet; and the sole of their feet was
   like the sole of a calf's foot: and they sparkled like the colour of
   burnished brass.

   7. Et pedes eorum pes rectus, et planta pedis eorum tanquam planta
   pedis vituli: [26] et scintillas jaciebant, [27] tanquam aspectus
   chalybis politi.


   This seems added by way of explanation. Since Ezekiel has spoken of
   their human form, he adds that their feet were straight, although he
   calls them round or like those of a calf. I refer the straightness not
   to the feet only but also to the legs. It is therefore just as if he
   had said that these animals stood as men do. For we differ from the
   brutes, who look down towards the ground. As the poet appositely
   remarks, when he commends the singular favor which God has conferred
   upon man,

   Man looks aloft, and with erected eyes
   Beholds his own hereditary skies. [28]

   The Prophet now signifies the same thing, when he says that the animals
   had straight feet. He asserts that they had not anything akin to
   brutes, but rather to the appearance or likeness of man. He says that
   their feet were round, and this seems to indicate their agility or the
   variety of their movements, as if he had said that their feet were not
   confined, to any one direction, but wherever God impels them they move
   easily, since their feet are round. If any of us wishes to turn either
   to the right or the left, he will feel himself to be contending with
   nature, if he attempt at the same time to walk backwards; if however
   his feet were round, or of the form of calves' feet, he could easily
   move in any direction. Agility of this kind then seems pointed at in
   the animals. As to the sparks which shone like polished brass or steel,
   we know that this similitude often occurs in Scripture, for whenever
   God wishes to render his servants attentive, he proposes new figures
   which may excite their admiration. This very thing happened to our
   Prophet, because if the usual fleshy color had appeared in these
   animals, this perhaps would have been neglected: even the Prophet had
   not considered the meaning of the vision with sufficient attention. But
   when he saw the glistening thighs and sparks shining in every
   direction, as if from polished steel, then he was compelled to apply
   his mind more attentively to this vision, Now, therefore, we see why he
   says that the appearance of the legs was like polished steel, and that
   sparks glittered on them
     __________________________________________________________________

   [26] I conjecture that the points have been changed in this place,
   because gl signifies round, and here gl is put, which is a calf. I know
   no reason why the Prophet should say calves' feet or like a calf: this
   seems rather strange, but I do not contend about trifles. -- Calvin.

   [27] Others. translate, "and sparks" -- Calvin.

   [28] Os homini sublime, etc. -- Ovid Metam. 1 Dryden.
     __________________________________________________________________

   Ezekiel 1:8

   8. And they had the hands of a man under their wings on their four
   sides; and they four had their faces and their wings.

   8. Et manus hominis sub alis de sub alis super quatuor latera vel
   angulos, et facies et alae ipsis quatuor.


   Now the Prophet says: hands were under their wings Since hands are the
   principal instruments of action, we know that all actions are often
   denoted by this word: whence hands, either pure or defiled, signify the
   works of men either clean or unclean. When the Prophet says that the
   animals were endowed with hands, he signifies that they were ready for
   the performance of any duty enjoined upon them: for he who is without
   hands lies useless, and cannot execute any work. Therefore that the
   Prophet may express angelic vigor, he says that they had hands. This
   also refers to their human figure, but hands denote something peculiar:
   namely, that they have such agility that they can execute every
   commandment of God. For he says: they were under their wings, by which
   words he signifies, that the angels have no motions in themselves, so
   that they cannot be carried where they please, except they are divinely
   impelled, and their every action guided by the will of God. For without
   doubt by wings, as in this place so in others, we must understand
   something more than human, Since therefore the wings, with which the
   animals are clothed, signify nothing else but the secret instinct of
   God, it follows, that hands hidden under the wings denote nothing else
   than that angels do not move, as we say, intrinsically, but are
   impelled from without, namely, by the power of God himself: hence they
   are not carried about rashly hither and thither, but all their actions
   are governed by God, since he bends and directs them whithersoever he
   pleases. This is the reason why the Prophet says that he saw hands on
   the animals, and then that those hands were under their wings He
   repeats again, they had faces, and four wings to them The use of the
   phrase four sides is worthy of notice, just as if he had said that the
   animals have the power of acting equally in all directions, not that
   they had four hands each, although at first sight this may appear to be
   the meaning of the words on four sides, or in each corner, but it
   simply means that the hands so appeared on the animals, that they were
   ready for action whensoever God wishes to impel these animals. Now
   follows --
     __________________________________________________________________

   Ezekiel 1:9

   9. Their wings were joined one to another; they turned not when they
   went; they went every one straight forward.

   9. Societae erant quaeque ad aliam alarum: [29] ipsorum animalium non
   revertebantur in gradiendo: [30] vir, [31] versus faciem suam ex
   opposite [32] incedebant.


   He says the wings were conjoined, which he soon more clearly explains:
   for he will say that the wings were joined together, and that two were
   so extended that they clothed or ruled the whole body: but here he
   touches shortly upon what he will soon treat more at length. Their
   wings then were so joined together that one touched the other: and
   afterwards he adds, they so went forward that they did not return; and
   he seems to contradict himself when he afterwards says the animals ran
   like lightning and then returned: but these two things are not
   inconsistent, for he will soon add the explanation: namely, that the
   animals so go forward that they proceed in a perpetual course towards
   their own end or goal, but it does not follow that they afterwards rest
   there. Therefore when the animals proceed, they do not turn aside in
   either one direction or another, nor do they turn back, but go straight
   on in their destined course afterwards, like lightning, yet they have
   different meetings: and what this means we have no time to explain now,
   but must defer it till tomorrow.
     __________________________________________________________________

   [29] That is, each wing was connected with the next wing. -- Calvin.

   [30] That is, when they moved, they did not turn back. -- Calvin

   [31] Or each, 'ys -- that is, each animal. -- Calvin.

   [32] Literally, in the direction of its face. -- Calvin.
     __________________________________________________________________

   PRAYER.

   Almighty God, since by our dullness we are so fixed down to earth that,
   when thou stretchest forth thine hand to us, we cannot reach forth to
   thee, grant, that being roused up by thy Spirit, we may learn to raise
   our affections to thee, and to strive against our sluggishness, until
   by a nearer approach thou mayest become so familiarly known to us, that
   at length we may arrive at the fruition of full and perfect glory laid
   up for us in heaven, through Jesus Christ our Lord. Amen.
     __________________________________________________________________

   Lecture Third

   We must now see why the Prophet says, each animal walked onwards, or in
   the direction of his face. I simply interpret it in a straight course,
   so that they neither wandered nor declined to either the right hand or
   the left. For those who turn the face on one side or the other, often
   stumble, and thus decline from the right way: there was therefore such
   attention in the animals, that they always kept their object in view,
   and never bent from their fixed purpose. Hence we see that a fixed,
   and, as we say, inflexible rule in divine actions is here commended.
   Men often change their places, and fluctuate, and when they have any
   purpose, if a different thought strike them, they are carried back
   again, as if they had forgotten themselves. But God wishes to show that
   his actions are so arranged, that they have nothing in them either
   crooked or erroneous. For we have said that angels are represented by
   these living creatures; and under the image of angels the government of
   the whole world is signified, because it must be held, that they are,
   as it were, the hands of God, since he used them in obedience to his
   will.
     __________________________________________________________________

   Ezekiel 1:10

   10. As for the likeness of their faces, they four had the face of a
   man, and the face of a lion, on the right side: and they four had the
   face of an ox on the left side; they four also had the face of an
   eagle.

   10. Et similitudo facierum facies hominis, et facies leonis ad dextram
   ipsis quatuor: facies bovis a sinistra ipsis quatuor, et facies aquiae
   ipsis quatuor.


   He now comes down to the faces or countenances of the living creatures
   themselves. The face is properly used with reference to the whole body,
   but the Prophet only means the countenance. He says therefore that
   there was on the right as it were the face of a man and of a lion, and
   on the left, the face of an ox and of an eagle We explained yesterday
   why four heads and as many faces are ascribed to the angels of God,
   because so great was the dullness of the people, that they did not
   acknowledge the providence of God over all parts of the world. For we
   know that they were so intoxicated with foolish confidence, that they
   wished to hold God shut up as it were within a prison: for their temple
   was as it were God's prison. Hence the Prophet shows how the providence
   of God shines over other parts of the world. But since there is vigor
   in animals, so for brevity's sake he puts four remarkable species of
   animals. Yet one question remains, and that a difficult one, for in
   Ezekiel 10:14, he puts a cherub for an ox. Some think, or at least
   reply, that it appeared at a distance the face of an ox, but nearer it
   was that of a cherub. All see that this is a sophistry, and because
   they cannot otherwise escape the difficulty, they have imagined that
   fiction, which has no firmness in it. Others think that cherub and ox
   are identical; but this may be refuted from many places, for cherubim
   have not the heads of oxen, as all very well know. I therefore have no
   doubt there was some difference in the second vision, when God appeared
   to his own Prophet in the Temple. It is called the same vision on
   account of the likeness, but it does not follow that all particulars
   were exactly the same. Nor ought this conjecture to be rejected,
   because when God made himself known to his servant in Chaldea, as I
   have said before, he wished to reprove the sloth of the people by this
   multiform image; but when he appeared a second time in the Temple,
   there it was something more divine. Hence therefore the variety,
   because each animal then bore the face of a cherub instead of that of
   an ox. Therefore, besides the stature of the whole body, there was a
   remarkable feature whence the Prophet could more easily and familiarly
   recognize these living-creatures to be cherubim or angels. This reason
   also seems to explain why God showed to his Prophet a form which
   approached more nearly to that of the sanctuary, and to the two
   cherubim who surrounded the ark. Besides, some think that the heads
   were so arranged, that the man's head should look towards the east, and
   the opposite head towards the west. But it is scarcely to be doubted
   that the four faces had the same aspect, and turned their eyes in the
   same direction, there being on the right the two forms which we have
   mentioned of a man and a lion, and on the left, those of an ox and an
   eagle. Afterwards follows --
     __________________________________________________________________

   Ezekiel 1:11

   11. Thus were their faces: and their wings were stretched upward; two
   wings of every one were joined one to another, and two covered their
   bodies.

   11. Et facies eorum [33] animalium; et alae eorum extensae vel divisae
   erant ab excelso, euique [34] colligatae ad socium, et duabus tegebant
   corpore.


   He says, that the faces as well as the wings were extended, because the
   four faces proceeded from one body. Here then the Prophet says, that
   they are not united together, so that a fourfold form could be seen on
   one head: there was the form of a man, and then that of a lion, as in
   one glass various forms sometimes appear, but each answers to its own
   original. So also the reader might mistake here, as if different faces
   belonged to the same head: hence the Prophet says, they were stretched
   forth or divided from above. Here he points out a diversity of heads,
   and as to the wings, he says they were extended, and, at the same time,
   shows the manner, viz., two joined or bound together, so that each
   animal was bound to its neighbor. The four living creatures were united
   by their wings: this the Prophet means; and as to the other wings, he
   says that they covered their bodies, and so we see some likeness
   between this vision and that vouchsafed to Isaiah, which he relates in
   his chap. 6. The reason why the rings were joined together upwards is
   sufficiently clear; because God has such different motions, and so
   agitates the earth, that the things which seem to be conflicting are
   most in unison. The joining, then, was upwards, that is, with respect
   to God himself, because on earth there often appears dreadful
   confusion, and the works of God, as far as we can understand them,
   appear mutually discordant: but whoever raises his eyes to heaven will
   see the greatest harmony between those things which have the appearance
   of opposition below -- that is, as long as we remain upon earth, and in
   the present state of the world.
     __________________________________________________________________

   [33] Some stop here, and take the words, "but their wings were
   extended," disjunctively: but because the copula is used in each place,
   perhaps we had better unite the clauses in the same context, thus,
   "Their faces therefore and their wings were extended." -- Calvin.

   [34] Now he speaks of the wings themselves. -- Calvin
     __________________________________________________________________

   Ezekiel 1:12

   12. And they went every one straight forward: whither the spirit was to
   go, they went; and they turned not when they went.

   12. Et unum quodque ad contra faciem suam ambulabat; secundum quod erat
   illuc spiritus ad ambulandum, [35] ambulabant, non revertebantur
   ambulando.


   Here the Prophet repeats, that the movement of the living creatures was
   in each case directed towards, or in the direction of its face: and he
   will say the same again: nor is this repetition superfluous, since, as
   we said yesterday and must repeat again, mankind can scarcely' be
   induced to ascribe glory to the wisdom of God. For we are so stupid,
   that we think that God mingles all things inconsiderately, as if he
   were in the dark. Since, therefore, the actions of God appear to us
   distorted, it is needful to repeat this clause, viz., that angels
   proceed straight forward, that is, are constrained to obedience. For
   the son who wishes to imitate his father, and the servant his master,
   is often agitated and at a loss what to do. Since then, something
   always appears confused in creatures, the Prophet diligently enforces
   that angels proceed in the direction of their face, that is, they tend
   at once to their goal, and decline neither to one side or the other.
   What he announces with regard to angels, ought to be referred to God
   himself; because his intention was not to extol angelic wisdom, but he
   sets them before us as God's ministers, that we may perceive here one
   of the fundamental principles of our faith, viz., that God so regulates
   his actions, that nothing is with him either distorted or uncontrolled.

   He adds, wheresoever there was spirit for proceeding, they proceeded
   [36] Spirit is here used in the sense of mind or will: we know that it
   is often put metaphorically for wind, and also for the human soul, but
   here the will ought to be understood, and so the Prophet alludes to
   that very motion by which angels are borne along when God uses their
   assistance. Since, therefore, the vigor and swiftness of angels is so
   great that they fly like the wind, the Prophet seems to allude to this
   likeness. And what David says in the 104th Psalm, "God makes the winds
   his ministers," the Apostle, in the first chapter of the Hebrews, aptly
   applies to the angels themselves. This analogy then, will stand very
   well, viz., that the angels proceeded wherever their will bore them;
   and yet by this word the Prophet points out that secret motion by which
   God bends his angels as he pleases. In the meantime, he confirms what
   we have lately seen, that angels are not rashly driven in every
   direction, but have a definite end, because God, who is the fountain of
   all wisdom, works through their means. He says again, they so proceed
   as not to return, that is, that they do not deviate from their course,
   for he afterwards says, they do turn backwards. But it is easy to
   reconcile these statements, because it only signifies that their course
   was not abrupt. While, therefore, they are proceeding in one direction,
   they go forward until they finish their allotted space, and then they
   return like lightning. For God does not so fit his angels for one
   single work, and that they should rest ever afterwards, but daily, nay,
   every moment, he exercises them in obedience. Since, then, the angels
   are continually occupied, it is not wonderful that the Prophet says,
   that they go and return, and yet not return, which is explained by
   their not receding until they have discharged their duty. Lastly, this
   vision has no other meaning than to inform the Prophet that God does
   not desert his works in the middle of their course, as he says in Psalm
   138:8. Since, therefore, in the works of God, there is nothing
   unfinished or mutilated, the angels go forward, and finish their
   allotted space till the goal: they afterwards return like lightning, as
   he will shortly say. It follows: --
     __________________________________________________________________

   [35] That is, as far as the spirit led them for walking. -- Calvin.

   [36] This rendering seems most in accordance with Calvin's
   Interpretation, and is evidently better than Newcome's, "whithersoever
   the Spirit was to go, they went." The French reads, "selon que l'esprit
   estoit pour cheminer, ils cheminoyent." -- Ed.
     __________________________________________________________________

   Ezekiel 1:13

   13. As for the likeness of the living creatures, their appearance was
   like burning coals of fire, and like the appearance of lamps: it went
   up and down among the living creatures; and the fire was bright, and
   out of the fire went forth lightning.

   13. Et similitudo animalium aspectus eorum tanquam carbones ignis
   ardentis, tanquam aspectus lampadum discurrens inter animalia, et
   splendor igni, et ex igne egrediebatur fulgur.


   As I said yesterday, something divine ought to shine forth in this
   vision, because God set forth the face of a man and of an ox, of an
   eagle and of a lion, and in this he accommodates himself to the
   stupidity of the people, as I have said, and also to the capacity of
   the Prophet, because, as we are men, we cannot penetrate beyond the
   sky. God therefore bore in mind his Prophet, and all the pious, while,
   at the same time, he wished indirectly to reprove the people's
   sluggishness. At the same time, if the face of a man had not been
   different from common forms, the vision had not excited such admiration
   in the mind of the Prophet. Hence something heavenly ought to be mixed
   with the earthly figures. This is the reason why the living creatures
   were like burning fire Now we begin to understand what this difference
   means; as when God appeared to Moses, if there had been nothing
   wonderful in it, Moses would not have thought that he was called by
   God, but he acknowledged God in the bush, because he saw that the bush
   was on fire and yet not consumed. (Exodus 3:2, 3.) Then he began to be
   aroused, and to reflect within himself, that a divine vision was
   presented to him. The same is to be diligently observed in this place.
   And hence we gather, how humanely, nay, how indulgently, God deals with
   us. For, as on his part, he sees how small is our comprehension, so he
   descends to us: hence the faces of the living creatures, the stature of
   their body, and what we have formerly mentioned. Now, however, since he
   sees us torpid upon the ground, and lying there, as it were idle, so he
   raises us up: this is the meaning of what Ezekiel now says, viz., the
   appearance of the living creatures was like burning coals. And since
   coals taken out of the fire sometimes die out, he says the coals were
   burning. The Prophet would of necessity be moved when he saw that. the
   living creatures were not really such, that is, when he saw in the form
   of the animals something celestial, and exceeding the standard of
   nature, and even the senses of man: and this also ]s profitable to the
   rest of man.-kind. For when we read this vision we acknowledge what the
   Prophet narrates to be so evident, that God shines forth in it, and
   does not suffer his Prophet to doubt. Hence his teaching, which is
   marked by such certain proofs, is better confirmed to us. In the
   meantime, it is desirable to impress upon the memory what we said
   yesterday, that there is something terrific in this vision, since the
   people were hardened against all threats, nay, even blows themselves.
   For God had already inflicted severe judgments, not only on the kingdom
   of Israel, but on the city itself, and the whole land of Judah. Even
   the captives were champing their bits and roaring, because driven into
   exile, and, in the meantime, those who remained in the city thought
   that they were treated nobly. Wherefore such was their security, that
   it was necessary to put terrors before them, as we shall see a little
   while afterwards. And it is also said, the fire burned before God,
   where he not only wishes his own glory to be beheld by us, but where he
   wishes to strike fear, as he did at the promulgation of the law.
   (Exodus 19:20) And David, in the 18th Psalm, narrates that God appeared
   to him in this way when he was preserved by him: (Psalm 18:8-15:)
   doubtless he understands that God unfolded his formidable power against
   the unbelieving. So also in this place, he says, the appearance of the
   living creatures was like fiery and burning coals, and then he adds
   another image, that they were like lamps, which some explain as
   firebrands or burnt wood. But another opinion is more general, and more
   approved by me. The Prophet now expresses the form of the fire more
   dearly, viz., that the coals were like lamps For lamps send out their
   brightness to a distance, and seem to scatter their rays in every
   direction, like the sun when it shines through the serene air. On the
   whole, the Prophet means, that the fire was not obscure but full of
   sparks, and shows that rays were diffused like lighted lamps.
   Afterwards he says, they walked between the living creatures The
   Prophet sees, as it were, a fiery form amidst the living creatures
   themselves. Thus God wished to show the vigor of his own spirit in all
   actions, that we should not measure it in our manner, according to the
   depravity which is innate with us. For when we discourse concerning the
   works of God, we conceive what our reason comprehends, and we wish in
   some way to affix in our minds an image of God. But God shows, that
   when he works there is a wonderful vigor, as if fire were moving to and
   fro. Hence that vigor is incomprehensible to us.

   Afterwards he says, The fire was bright, and lightning issued from it
   This would affect the Prophet's mind, when he saw fire glittering in an
   unaccustomed manner. We know that fire is often bright, especially when
   flame is added; but the Prophet here intends something very uncommon,
   as if he had said that the fire is not like that arising from lighted
   wood, but that it was resplendent, whence we may readily collect that
   God here sets before us his visible glory: and for the same reason he
   says, lightning issued from the fire Hence arises the splendor just
   mentioned, since lightning is mingled with the fire. But we know that
   lightning cannot be beheld without fear; for in a moment the air seems
   inflamed, just as if God would in some way or other absorb the world:
   hence the appearance of lightning is always terrible to us. He was
   unwilling, indeed, that his Prophet should be frightened, except as far
   as was needful to humble him. But, as I stated at the beginning, this
   vision was not offered to the Prophet for his private use, but that it
   might be useful to the whole people. Meanwhile the Prophet, as he was
   but human, had need of this preparation, that he might be humbled. For
   we always attribute something to pride, which renders our senses
   obtuse, so as to be incapable of the glory of God. Therefore when God
   wishes to become familiarly known to us, he strips us of all pride and
   all security: lastly, humility is the beginning of true intelligence.
   Now we understand why lightning issued from the fire: he afterwards
   confirms this.
     __________________________________________________________________

   Ezekiel 1:14

   14. And the living creatures ran and returned as the appearance of a
   flash of lightning.

   14. Et animalia currebant, et revertebantur instar fulguris. [37]


   Here the Prophet explains more clearly what would otherwise be obscure.
   He says that the living creatures ran, and returned like lightning: by
   which words he doubtless signifies their amazing swiftness. For
   lightning (as Christ uses that comparison when he speaks of his own
   Advent -- Matthew 24:27) goes forth from one part of the world and
   penetrates instantly to the opposite. Since, then, the swiftness of
   lightning is so great that it reaches in a moment through the immensity
   of heaven, for this reason the Prophet says, the living creatures ran,
   and returned like lightning: as if he had said, in whatever direction
   God wishes to impel them, they were ready to obey; as we have formerly
   said, angels are at hand to obey the commands of God: but we cannot
   comprehend the extreme swiftness of their course, unless by this
   comparison of lightning. Now we see how well these two things agree,
   that they did return and yet did not: they did not return until they
   had arrived, as I have already said, at the goal, because, although
   many hindrances occur, yet God breaks through them, so that they never
   interrupt his actions. The devil, indeed, by his obstacles, endeavors
   to compel God to recede; but here the Prophet shows that when God
   determines anything, the angels are ready to govern the world, and that
   they have so much vigor in them, that they go on constantly to the end,
   as far as God inspires them with his own power. Afterwards it follows
   --
     __________________________________________________________________

   [37] He uses another word, but they both (vzq, bezek, and vrq, berek,)
   signify the same thing: for they signify lightning and brilliancy. --
   Calvin.
     __________________________________________________________________

   Ezekiel 1:15

   15. Now as I beheld the living creatures, behold one wheel upon the
   earth by the living creatures, with his four faces.

   15. Et aspexi animalia, [38] ecce rota una in terra prope animalia ad
   quatuor ad faciem cujusque.


   Now the Prophet descends to the wheels which were joined to the living
   creatures. Each had a double wheel, as we shall see afterwards -- that
   is, one wheel rolling upon another. The Prophet did not notice at one
   glance that the wheels stood near the living creatures, and this is
   occasioned by the magnitude of the vision. For although he was
   attentive, and God doubtless gave him understanding by his Spirit, and
   although he was taken up, as it were, into heaven, yet inasmuch as he
   could not at once embrace so great a vision he was convicted of
   infirmity. Then this wonderful secret was set before him, that he might
   attend to the whole spectacle with greater reverence. He says,
   therefore, when he had fixed his eyes upon the living creatures,
   immediately the wheels appeared He uses indeed the singular number, but
   afterwards declares, there were four wheels. And now he removes all
   doubt: behold, says he, one wheel -- how one wheel? thus, near each
   living creature, at right angles, at the face of each [39] We see,
   then, that there was a wheel to each animal: this is easily gathered
   from the Prophet's words. I explained yesterday what God meant to
   represent to his servant and to us by these wheels: namely, the changes
   which constantly occur in the world. For if we consider what the
   condition of the world is, we may correctly compare it to a sea, and
   even a tempestuous one. For as the sea is subject to opposite winds,
   and hence storms are excited, so also since there is nothing firm or
   calm in the world, its condition is a perpetual change like the turning
   of a wheel. The wheels stood near the Angels, because the world is
   governed by the secret inspiration of God. When all things seem to roll
   round by a blind and rash chance, yet God has his servants who regulate
   all their motions, so that nothing is confused, nothing discomposed.
   This, then, is the reason why the wheels went forward and stood near
   the Angels, as he immediately repeats again. Now follows --
     __________________________________________________________________

   [38] That is, while I was beholding the living creatures. -- Calvin.

   [39] Latin, ad quatuor adfaciem cujusque, by which Calvin seems to mean
   that each wheel intersected another at right angles, the four spherical
   parts thus becoming four faces or sides. The French translation has in
   the text aux quatre, and in the comments a quatre a la face d' un
   chacun
     __________________________________________________________________

   Ezekiel 1:16

   16. The appearance of the wheels and their work was like unto the
   colour of a beryl: and they four had one likeness: trod their
   appearance and their work was as it were a wheel in the middle of a
   wheel.

   16. Aspectus rotarum et opus [40] stent aspectus Tharsis et strutlitudo
   unius ad quatuor, [41] et aspectus eorum, et forma [42] quemadmodum si
   rota esset in medio rotae.


   Now the Prophet uses the plural number, and says, there were four
   wheels. He says, the color was like a precious stone. Jerome translates
   it "sea," because the sea which looks towards Cilicia with respect to
   Judea is called Tharsis. But I know not why the color of the sea or the
   sky took his fancy. But granting that, the word is not found simply for
   a bluish-green color, for tharsis is a precious stone, as we learn from
   Exodus, Exodus 28:20, and many other places. The Greeks translated it
   chrysolite, but I know not whether correctly, nor does it much matter.
   We need only hold it to be a precious stone, whose color was so
   exquisite that it attracted all eyes to itself. And so God wished,
   under the figure of wheels, to place before his Prophet something
   earthly; but, at the same time, to raise his mind by its color, because
   he would ascertain from this that they were not either common wheels,
   or wooden, or of any earthly material, but heavenly ones. The color,
   then, was intended to draw off the Prophet's mind, so that he might
   ascertain that heavenly secrets were laid open to him.

   Like the appearance of a precious stone, he says: afterwards, and they
   four had one likeness This may, indeed, be referred to the living
   creatures as some have conjectured, but I have no doubt that the
   Prophet here teaches, that the wheels were so equal that there was no
   difference between them. Therefore their proportion and equality shows
   that in all God's work there is the greatest arrangement -- not that
   this lies on the surface, (for we should rather think that all things
   are involved in hurried confusion,) but if we raise our senses above
   the world, it will doubtless be given us to acknowledge what the
   Prophet here describes, viz.: that in all God's works the arrangement
   is so complete that no line could be better directed. God therefore,
   whilst he turns round the world, preserves an even course with respect
   to himself, so that what we call changes or revolutions have no
   inequality with respect to himself, but each is in harmony with all the
   others. At length he adds, their aspect and workmanship, or form, was
   as if each wheel were in the midst of a wheel, so that the bending of
   one wheel is across that of another. For he does not mean to say, that
   one wheel was greater and another less, but that two wheels were so
   united that they were at right angles to each other. Now, we may see
   why the wheels were double; I touched on it briefly yesterday -- viz.,
   because God does not seem to hold on a direct course, but to have
   various changes, and, as it were, in contrary directions, as if the
   motion by which each creature is inspired with vigor was drawn in
   different ways. Therefore it is said, one wheel was in the middle, of
   another Finally, here God represents to us to the life what experience
   teaches. For first, the world is carried, along just as the wheels run
   round, and that, too, not simply but with such great variety that God
   seems to send forth his impelling force, now to the right hand and now
   to the left. This, then, is as if two wheels were entangled together.
   But I cannot proceed further now, and must leave the rest till
   to-morrow.
     __________________________________________________________________

   [40] That is, workmanship or form -- Calvin.

   [41] That is, there was a certain equable proportion between the four
   wheels, so that one was altogether like another -- Calvin.

   [42] Either their work or workmanship; -- On leur ouvrage ou leur
   facon. -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, O Almighty God, since thou wishest us to be subject to so many
   changes, that we cannot settle on earth with quiet minds -- grant, I
   pray thee, that, being subject to so varying a condition, we may seek
   our rest in heaven, and always aspire to behold thy glory, so that what
   our eyes cannot discern may shine upon us from thence; and may we so
   acknowledge thy hand and power in the government of the whole world,
   that we may repose upon thy paternal care till we arrive at the
   enjoyment of that happy rest Which has been acquired for us by the
   blood of thine only begotten Son. -- Amen.
     __________________________________________________________________

   Lecture Fourth
     __________________________________________________________________

   Ezekiel 1:17

   17. When they went, they went upon their four sides: and they turned
   not when they went.

   17. Ad quatuor latera sua, ambulando ibant, non revertebantur cum
   ambularent.


   What he had already explained he now repeats for the sake of
   confirmation, that they went upon their four sides -- that is, each
   living creature proceeded straight forward; the words they turned not
   refer to their perseverance; not that they exceeded the appointed
   space, but because they went forward to their object without
   intermission. I touch but lightly now on what has been already
   sufficiently explained.
     __________________________________________________________________

   Ezekiel 1:18

   18. As for their rings, they were so high that they were dreadful; and
   their rings were full of eyes round about them four.

   18. Et circumferentiae ipsis, [43] it proceritas ipsis, et terror
   ipsis: et terga ipsarum [44] plena oculis per circuitum ipsis quatuor.


   What he says about the circumferences of the wheels may seem
   superfluous, but he refers to the second clause of the verse, where he
   says, that these circumferences were full of eyes. Here, then, he now
   treats about their height and terrible aspect. It signifies that the
   wheels were large, for being round their length and breadth is equal.
   When he says they were lofty, he, doubtless, signifies that they
   inspire terror by their very appearance, as he afterwards expresses
   it.. The sum of the whole is, that these wheels were not common ones,
   but. they so exceeded the usual size that their magnitude was
   formidable. But all these things tend to impress the vision on the
   attention of the Prophet, because unless the Lord should, as it were,
   draw us violently to himself, we should become torpid through sloth.
   The Prophet then required to be so variously affected, that, as soon as
   he sees that no common vision is before him, he should apply all his
   faculties to its consideration. What he now says, that the
   circumferences of the wheels were full of eyes, signifies that all the
   wheels were not rashly but considerately put in motion. If the eyes had
   been in other parts, they had not been useful; but since the wheels
   turned by means of their felloes -- that is, their iron hoops -- there
   the Prophet saw the eyes fixed.

   Now, therefore, we see in what manner God directs the world in various
   ways, and yet nothing' is done without reason and plan. By the eyes,
   the Prophet understands, that providence which never wanders. He does
   not say, that every wheel had two eyes, but that the circumferences
   were full of eyes, which expresses much more than if he had said they
   possessed eyes: which means that there was not the least motion in the
   wheels unless arranged and governed with the utmost reason. And hence
   the error of those who think that years are intended by the entangled
   wheels is refuted. This idea they obtained, I suppose, front the
   Egyptians, for in their hieroglyphics the year is represented under the
   image of a serpent., which, being twisted round, bites his own tail. It
   is indeed true, that the continual series of time is so woven together
   that year draws year behind it, as Virgil also says in his second
   Georgic --

   "The year returns into itself by its own footsteps."

   But this is altogether out of place here, where the Prophet; signifies
   that motions which seem to us confused are yet connected, because God
   does nothing either rashly or inconsiderately. Now, therefore, we
   comprehend the sense of this portion. He adds --
     __________________________________________________________________

   [43] Properly backs, but he means circumferences or felloes, iron
   hoops. -- Calvin.

   [44] That is, circumferences or strakes; their strakes were full of
   eyes. -- Calvin.
     __________________________________________________________________

   Ezekiel 1:19

   19. And when the living creatures went, the wheels went by them: and
   when the living creatures were lifted up from the earth, the wheels
   were lifted up.

   19. Et cum incederent animalia, incedebant rotae prope illa; et cum
   attollerentur animalia e terra, simul elevantur rotae.


   By this verse the Prophet teaches, that all the changes of the world
   depend on celestial motion. For we have said that the living creatures
   represent to us Angels whom God inspires with a secret virtue, so that
   he works by means of their hands. Now, therefore, when he says, that
   the wheels proceeded through a higher movement than their own, it
   follows that nothing happens by chance in the world, but that God, by
   his own incomprehensible wisdom, so directs all things that nothing
   happens except by that secret instinct which is imperceptible to us.
   Therefore in this teaching of the Prophet, as in a glass, we ought to
   consider what is concealed from human comprehension. We see many things
   happen, and in the meantime we think the motions, which are so
   perplexed and multiplied, confused; but the Prophet meets this perverse
   imagination, and teaches that the wheels rest by themselves and are set
   in motion by a higher force -- that is, as the living creatures or
   cherubim are moved, so the wheels are drawn along by their influence.
   Now, therefore, because we perceive the meaning of the Holy Spirit, so
   the usefulness of the doctrine is to be noticed. When we see men
   planning' so many things that they disturb the whole world, when we see
   many conspiracies made, and then all things necessary for action
   prepared, let us perceive that God governs all things, but in a secret
   manner which surpasses our senses. Also, when we see many things happen
   as we think unseasonably, let us think that Angels are discharging
   their duty, and that by their motion and inspiration things in
   themselves motionless are borne along. The same may be said of other
   things: winter, for example, may be too mild or too rough; in that
   excess, let us consider what the Prophet teaches here, viz.: that God
   so governs the order of the seasons, that nothing happens unless by his
   inspiration. When, therefore, the living creatures went forward, the
   wheels near them also wear forward, he says, meaning that the living
   creatures were the rule by which the wheels directed their course, and
   when they were raised, he adds, the wheels were raised also
     __________________________________________________________________

   Ezekiel 1:20

   20. Whithersoever the spirit was to go, they went, thither was their
   spirit to go; and the wheels were lifted up over against them: for the
   spirit of the living creature was in the wheels.

   20. Quo erat spiritus ad curtdum ambulabant, illuc spiritus ad eundum;
   etiam rotae attollebantur cum ipsis; quia spiritus antmalis erat in
   rotis.


   Thus I arrange the clauses, for though others join the first; clause
   with the second part of the verse, it is too forced. Therefore the
   Prophet repeats what he had said, though he is rather prolix.
   Afterwards he adds, that the wheels were raised, taking the word
   generally for elevated, but not exactly as in the last and next verse.
   I now add the next verse --
     __________________________________________________________________

   Ezekiel 1:21

   21. When those went, these went; and when those stood, these stood; and
   when those were lifted up from the earth, the wheels were lifted up
   over against them: for the spirit of the living creature was in the
   wheels.

   21. Ambulando ambulebant: [45] et cum starent stabant: et cum
   elevarentur, [46] attollebantur rotae simul cum ipsis; quia spiritus
   animalis in rotis.


   He continues the same sentence, that the wheels were fixed, not that
   they fell but stood without motion, which we know to be unnatural, for
   a wheel cannot stand on any part of its rim, but will either fall on
   one side or the other, or will roll on: for the Prophet says that the
   wheels were immovable. Whence it follows that their moving force was
   external to themselves. Afterwards he confirms the same by additional
   words. For as the living creatures and the wheels stood together, so
   they moved and were elevated together. Here the Prophet enlarges upon
   what he had just touched upon. For although the matter is obscure, yet
   this copiousness excites attention, and leads us to understand that the
   motion of the wheels is not uselessly transferred to the living
   creatures, and that the cause resides there: because if this had been
   said briefly, it might have been transmitted carelessly, but since the
   Prophet so often asserts the motion of the wheels to be derived from
   the living creatures, hence it follows that all changes of things which
   are seen in the world have their origin from some external source, as I
   have formerly said. The reason, too, is repeated -- that the spirit of
   the living creatures or animals was in the wheels: for here as before
   there is an alteration in the number. Though the Prophet understood the
   spirit of the living creatures to be in the wheels, yet the wheels do
   not comprehend anything, but receive vigor, as the moon obtains its
   brightness from the sun. So we perceive that the wheels are impelled,
   not that the intelligence of the living creatures had been transfused
   through the wheels. For God does not give mind and judgment to either
   winter or summer, to either peace or war, to either the calm or the
   storm, the pestilence or anything else. What then? Neither air, nor
   earth, nor sea, have any rigor by themselves, unless so far as God by
   his angels directs the earth to this use, or while he bends the minds
   of men in one direction or the other, to either war or peace. Now,
   therefore, we clearly see the meaning of the spirit of the living
   creatures being in the wheels, viz., that God transfuses his influence
   through angels, so that not even a sparrow falls to the earth without
   his foresight, as Christ says, (Matthew 10:29; Luke 12:6.) Therefore,
   whenever the confusion of our affairs urges us to despair, let us try
   to remember this sentiment, that the spirit of the living creatures is
   in the wheels. And truly when we tremble in doubtful circumstances,
   what can we do but acquiesce in this doctrine -- viz., that the end of
   everything will be according to God's decree, because nothing is
   carried on without his permission, and that there, is no motion, no
   agitation under the heavens, unless he has inspired it by his angels.
   Now it follows --
     __________________________________________________________________

   [45] i.e. When the living creatures went, the wheels went, and when the
   one stood the other stood. -- Calvin.

   [46] This word, ns', nesa, is correctly used for being lifted up from
   the earth, for he had said "raised" before without any addition. --
   Calvin.
     __________________________________________________________________

   Ezekiel 1:22

   22. And the likeness of the firmament upon the heads of the living
   creature was as the colour of the terrible crystal, stretched forth
   over their heads above.

   22. Et similitudo super capita animalis hoc est animalium firmamenti:
   [47] tanquam aspectus chrystalli terribilis; expansi [48] super capita
   ipsorum animalium desuper.


   Now the Prophet states the principal thing in this vision -- that God
   was seated on his throne: because if he had spoken only of wheels and
   living creatures, the vision had been partial, and therefore
   inefficient. But when he places God upon his own throne, we understand
   that angels, who inspire motion in other things, have neither vigor nor
   motion peculiar to themselves. On the whole, the Prophet here says that
   angels so move all things that are done under heaven, that no proper
   motion ought to be ascribed to them. And why? because God presides over
   them and governs their actions. This is the object of the latter part
   of the vision, which we are now going to explain.

   He says then, above the heads of the living creatures was the likeness
   of a firmament [49] By these words he wishes gradually to draw us to
   God himself, and God also so deals with his Prophet that he places
   different steps by which the Prophet himself according to his capacity
   may gradually climb to an immense altitude. The Prophet does not here
   speak concerning the throne of God, but only concerning the firmament.
   For when we raise our eyes upwards, God's glory appears nearer to us
   than it does on earth. True it is, that it shines equally on all sides;
   but heaven has in itself: greater excellence than the whole earth, and
   the nearer we approach to God, the more conspicuous to us becomes his
   image. For truly God there exercises his own power and wisdom much more
   clearly than on earth. How many wonders does the sun present to us! If
   we consider first the planets, and next the stars, we shall be inspired
   a hundred times with admiration. Therefore when the Prophet speaks of
   the firmament, he raises our thoughts so that they approach by degrees
   unto God. He saw therefore the likeness of the firmament Had he simply
   seen the firmament, it would not have been a vision: for this is always
   visible. I know not why the Greeks used the word stereoma, nor why the
   Latins followed them: for the Hebrew word rqy, rekiang, has nothing
   like it or in affinity with it. Yet I use the received word. The
   heavens then, which are always visible, could not render the Prophet
   sufficiently attentive. But he saw the likeness of the firmament,
   whence he noticed that it was not the mere sky, but a new form
   submitted to his eyes, as if God were bringing the Prophet himself into
   heaven with outstretched hand. Above the heads of the living creatures
   an expansion was spread out Here another participle is used, ntvy,
   netvi, signifying "extended," for the word nth, neteh, means to extend
   or stretch out. As the appearance of terrible crystal, he says; for the
   color of crystal was in this sky which the Prophet saw, but God added
   the terror, because, as I have previously mentioned, on account of our
   sluggishness God must put forth violence when he wishes to attach us
   entirely to himself. Above the heads of the living creatures
   themselves, he says, upwards; that is, that we may understand them to
   be subject to the sway of Almighty God, as we shall afterwards see. It
   follows --
     __________________________________________________________________

   [47] Expansion, rqy, rekiang, is the word used by Moses in the history
   of creation. -- Calvin.

   [48] Others translate ice. -- Calvin.

   [49] Firmament, or extended expansion; the word, ntry, netvi, is
   referred to rqy, rekiang. -- Calvin.
     __________________________________________________________________

   Ezekiel 1:23

   23. And under the firmament were their wings straight, the one toward
   the other: every one had two, which covered on this side, and every one
   had two, which covered on that side, their bodies.

   23. Et sub expansione vel firmamen,to alto ipsorum recta, quaeque ad
   socium suum, cuique animali duae alae quibus se operiebat, et euique
   dum quibus operiebant se sua cotpora vel in corporibus suis.


   There is some obscurity in the words, but it may be easily removed if
   we remark the two ways of covering; for those wings which tended
   upwards covered the living' creatures themselves- that is, their faces,
   but the other wings, which were joined to their bodies, covered the
   body itself. Some think that there is a repetition here, and say that
   the two wings which cover the face and those which cover the body are
   the same. But this seems to me absurd. I have no doubt but that what we
   saw before is repeated, namely, that each living creature was covered
   with four wings, comprising the two which were raised upwards, and the
   two which were so joined that each living creature was connected with
   another. That was one form of covering: but another was by letting the
   wings fall which covered the whole body. On the whole, the Prophet adds
   nothing new, but impresses what he had said before. It follows --
     __________________________________________________________________

   Ezekiel 1:24

   24. And when they went, I heard the noise of their wings, like the
   noise of great waters, as the voice of the Almighty, the voice of
   speech, as the noise of an host: when they stood, they let down their
   wings.

   24. Et audivi vocem alarum ipsorum sicuti vocem aquarum magnarum vel
   multarum sicuti vocem Dei, [50] cum ambularent vocem sermonis sicuti
   vocem castrorum, hoc est exercitus: cum starent remittebant alas suas.


   When the Prophet says, he heard the voice of wings, it is an
   explanation of his former teaching, when he said that the wings
   followed the course of the living creatures, and stood, unless when
   they were drawn by the living creatures: this he now expresses more
   clearly by the word voice We know that, precepts are expressed by the
   voice, and this is the means of human intercourse, so that he who bears
   sway proclaims by the voice what he wishes to be done. Since therefore
   what we have previously said was obscure -- that the wheels were moved
   by the living creatures -- therefore the Prophet says there was a voice
   in the motion of the wings He had said this before, and he now repeats
   that the living creatures sometimes rested and let fall their wings.
   When the wings were thus let fall there was no motion in the wheels;
   but as the wheels obey the motions of the living creatures, he says the
   wings were vocal; not that the wheels were endued with ears or could
   hear any commands. But the Prophet could not otherwise express what I
   have just said: viz., that heaven and earth are full of angelic motion,
   unless he said that in such motion there was something like a voice, as
   he said that whatever happens obeys God's will. But this obedience
   cannot be conceived unless a voice go before it. Now therefore we see
   the Prophet weaving his own discourse, and by a new form of speech
   expressing and confirming what we formerly saw -- that the wheels were
   mowed by the living creatures, because in the wings themselves a voice
   was heard, he adds, it was as it were a voice many or mighty waters We
   know that a great noise arises from the overflow of art impetuous
   river. Nothing is more terrible than its sound, for it is something
   like a crash which seems to threaten the breaking up of the whole
   earth, and this vehemence the Prophet now expresses. He adds, a voice
   of God It will be harsh to explain this of God himself, to whom
   although the phrase is often attributed, yet we know that it is done
   metaphorically. But there ought to be some external likeness which may
   show the Prophet what was not visible of itself. But that cannot suit
   the phrase, "the voice of God," unless we understand it as in Psalm
   29:5, 6, 9, concerning thunder: the voice of God shakes the cedars and
   the mountains, and makes the animals miscarry in the woods. Here David
   calls thunder the voice of God, but I know not whether this metaphor is
   suitable to the present place. Nor yet if we could take the word of God
   in another sense, could it mean anything but thunder. Others translate
   sdy, shedi, brave or violent, which suits tolerably well, unless a
   general form of speech is not sufficiently fitted to this place. For
   those images of things ought to be set before the mind of the Prophet
   that tend to raise it upwards. Besides, if he had said simply the voice
   of a strong or violent man, it would imply but little, so I dare not
   reject the meaning -- thunder; and if this exposition is unsatisfactory
   to any one, yet the meaning will still be a loud and terrific voice,
   because Scripture calls cedars and mountains, cedars and mountains of
   God, on account of their superior excellence. (Psalm 80:11; Psalm
   36:6.)

   He says, when they walked, because there was no other motion, for he
   said that the wings of the animals were let fall while they stood. Then
   it was not necessary for earthly things to be agitated, unless when the
   inspiration goes forward in the living creatures, that is the angels.
   He adds, the voice of speech Here Ezekiel proceeds further, asserting
   the voice to be articulate. True, inanimate things cannot hear a voice,
   but as I have said, he wished to represent the obedience in the wheels
   to be such as if they had been taught, and God had eloquently and
   articulately commanded what he wished to be done; or as if the wheels
   had spoken intelligibly, so that the wheels might not afterwards roll
   round rashly, but in accordance with a received command. He says, as it
   were the voice of armies And the simile is to be diligently noticed,
   because in an army, in consequence of the multitude, one can scarcely
   notice another with the view of promoting union, and yet military
   discipline requires this. [51] Therefore, in camps there is great
   clamor and confusion, yet each accommodates himself to others, and so
   order is preserved. The Prophet therefore signifies, that although
   infinitely numerous events meet together, yet nothing is left without
   guidance, because God governs all earthly motions with much better
   skill than a general, though endued with singular foresight, rules his
   army. We see therefore what the Spirit intends by this part of the
   vision, when he compares the things that are carried on in the world to
   mighty forces; for he says that such reason was displayed among this
   multitude, that although their clamors are tumultuous, yet all things
   are mutually suited to each other. Again he says, when they stood they
   let down their wings This question may be asked, how can the living
   creatures rest when God is always at work: as also Christ says, My
   Father and I work even to this day? (John 5:17.) Since therefore the
   power of God is never at rest, what can the resting of the living
   creatures mean? for God works by angels as we have seen: if they rest,
   God has his periods of repose, which is absurd. But when the Prophet
   says they rested, he wishes to mark the variety of human events. For
   sometimes they are so tranquil, that we think God is taking some
   repose, and is completely at rest in heaven: not that he ever ceases,
   but because we do not perceive the agitations, which plainly show his
   virtue to consist in motion and in action. Therefore the Prophet here
   wishes only to denote variety; not that we ought to imagine God to rest
   at any time or his angels to repose, but because he does not always
   work in the same equable manner.
     __________________________________________________________________

   [50] Or a strong voice, or the voice of a strong one, as some think. --
   Calvin.

   [51] The French Translation rather amplifies than accurately renders
   this sentence.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, that though we have wandered far from thee, we may
   be taught by thy word, and hold on in the right way of approach to
   thyself, and by faith contemplate what is otherwise hidden from us, and
   thus depend entirely on thee. May we so rely on thy providence, as not
   to doubt our perfect safety while our life and salvation are in thy
   care, so that while tossed about by various storms we may remain quiet,
   until at length we enjoy that blessed and eternal rest which thou hast
   prepared for us in heaven by Jesus Christ our Lord. Amen.
     __________________________________________________________________

   Lecture fifth.
     __________________________________________________________________

   Ezekiel 1:25-26

   25. And there was a voice from the firmament that was over their heads,
   when they stood, and had let down their wings.

   25. Et fuit vox desuper expansione quae erat super caput eorum; cum
   ipsa starent remittebant alas suns.

   26. And above the firmament that was over their heads was the likeness
   of a throne, as the appearance of a sapphire stone: and upon the
   likeness of the throne was the likeness as the appearance of a man
   above upon it.

   26. Et super firmamentum [52] quae erat super caput eorum tanquam
   visio, vel aspectus lapidis saphiri similitudo solii: et super
   similitudinem solii similitudo tanquam aspectus hominis super ipsum
   desuper.


   Is a former lecture we said, that the Prophet, while magnifying the
   glory of God, spoke of the firmament, because human minds cannot
   penetrate to so great a height, unless by degrees. On this account, the
   Prophet described to us the expansion of the heavens. He now adds,
   there was a likeness of a throne above the firmament, and the likeness
   of a man sat on the throne. He mentions the steps in order by saying,
   above the expansion was the throne, and above the thone a man For he
   repeats what he had formerly said about the expansion of the heavens.
   And as God consulted his infirmity, so he now accommodates his
   discourse to the measure of our capacity. It is worthy of observation
   that he says, he saw the likeness of an appearance. Hence we gather,
   that it was not the true heavens which he beheld, nor was it a throne
   formed of any material substance, nor was it a real and natural body of
   a man. This also the Prophet clearly expresses, lest any one should
   imagine that there is anything visible in God, and, like the fanatics,
   should suppose him to be corporeal; so from this passage any one might
   ignorantly collect, that God can be seen by the eye, confined within
   place and be seated as a man. Lest these imaginings should creep into
   men's minds, the Prophet here testifies, that it was not a human body
   nor any material throne which he saw, but that these forms and
   appearances only were presented to him. Let not any one think that the
   Prophet is vainly prolix in matters sufficiently clear.

   He says, above the expansion, which was above the head of the living
   creatures We have already explained why he treats of the heads of the
   living creatures -- namely, because the former vision ought all to be
   referred to God himself. He now adds, the expansion, because we cannot
   ascend from the living creatures to God without some assistance. Hence
   the firmament is brought before us, so that we may arrive at the
   loftiness of God by degrees. The phrase, the likeness of a sapphire
   stone, is used to show that figures only were apparent to the Prophet:
   and this is the meaning of the likeness of a throne. For we know that
   heretics formerly disturbed the Church by their folly, who thought God
   to have a human form like ourselves, and also a throne on which he
   sits. Hence the Holy Spirit, that he may meet such comments, says, that
   the Prophet did not see a material throne, but only the likeness of
   one. But this is chiefly needful in mentioning the figure of a man: for
   this and similar passages, having been erroneously explained by those
   who assigned a human form to the Almighty, have given occasion to the
   error that God is corporeal and circumscribed within a defined space,
   and they proceeded to that pitch of fury, that they rushed in troops
   and wished to stone all those who opposed their impiety. The Prophet,
   therefore, says here, that he saw, as it were, the likeness of a human
   appearance One noun ought to suffice, but because we are so prone to
   vague and erroneous opinions, he joins the word "appearance" to
   "likeness." We see, then, that whatever the ancient heretics fabricated
   about the visible form of God is excluded by the clearest language.

   It is now asked, Why God put on the form of a man in this vision as
   well as in other similar ones? I willingly embrace the opinion of those
   fathers who say that this is the prelude to that mystery which was
   afterwards displayed to the world, and which Paul magnificently extols
   when he exclaims --

   "Great is this mystery -- God is manifest in the flesh."
   (1 Timothy 3:16.)

   The view of Jerome is harsh, who applies these words to the Father
   himself. For we know that the Father was never clad in human flesh. If
   he had simply said, that God is here represented, there would have been
   no absurdity; let all mention of persons be removed, and then it is
   true enough that the man seated on the throne was God. The Prophet also
   at the end of the chapter bears witness to this, when he says, this was
   the likeness of God's glory, (Ezekiel 1:28:) for he uses the name
   Jehovah, by which the eternity and primary essence of God is expressed.
   It is quite tolerable that God should be represented by this figure,
   but what John says in his chapter 12 (John 12:41,) must be added, that
   when Isaiah saw God sitting on his throne, he saw the glory of Christ,
   and spoke concerning him. Hence what I have already cited from the
   ancients completely agrees with this, that as often as God appeared
   under the form of man, an obscure glimpse was afforded of the mystery
   which was at length manifested in the person of Christ. In the meantime
   we must entirely avoid the dreams of Servetus, who is easily refuted by
   the words of the Prophet. For he contends that this likeness was really
   a man, and then that Christ was a figurative Son, because God was
   visibly composed, as he said, of three uncreated elements.

   These are most detestable blasphemies, and unworthy of refutation, yet
   because that impious blasphemer fascinated many vain persons, who
   suffered the deserved punishment of their foolish curiosity, it is
   useful just to touch on their errors in passing. He imagines, then,
   that Christ was the visible God from the creation of the world, and in
   this way he interprets him to be the image of God. He does not
   acknowledge the Father as a person, but says, the Father was the
   invisible God, but that Christ is both the Father's image and also a
   person. He now says, he was composed of three uncreated elements. If he
   had said of three elements only, Christ had not been God, but he
   fancies for himself elements called into being which have their origin
   in the essence of God; these elements, he says, were so disposed as to
   have the form of man, so that he does not say that Christ appeared only
   in human form, but he says, that Christ was a man figured in that.
   divine essence. At length he says, that Christ was made man of the seed
   of Abraham, because to these three elements a fourth was added, which
   he allows to be created: so he says Christ was man, because he imagines
   a mass concocted in some confused manner out of that visible deity and
   of the seed of Abraham. Christ then, according to him, was man for a
   time, because that visible deity was mingled with flesh, he next adds,
   that the flesh of Christ was absorbed by the Deity; and so God was made
   man not by union but by confusion; and then he says, that the man was
   deified, and that Christ's flesh became of the same essence with God:
   and hence, that he is no longer man. Hence he derides us, who teach
   that we cannot be partakers of Christ unless we ascend by faith into
   heaven, because he feigns his body to be everywhere and immense. How
   can this be? He is deified, says he, and hence retains no trace of
   human nature. We now see what monstrous things this impostor
   fabricated. But our Prophet dispels such clouds when he says -- then
   appeared the likeness of the appearance of a man.

   Daniel describes to us the throne of God more distinctly, who (Daniel
   7:9 and following) brings forward The Ancient of Days as wearing- the
   figure of a man. There God is placed on the highest summit: next Christ
   the Mediator is joined to him: and Daniel says he was brought to the
   Ancient of Days, because as Christ descends from the Father, so he was
   received into his glory, and now the greatest sway and power has been
   given to him, as we are there taught at length. But, with reference to
   this passage, it ought to suffice us, that the Prophet saw God only in
   the person of Christ, because what is said of the likeness of a man
   cannot be transferred to either the Father or the Spirit: for neither
   the Father nor the Spirit was. ever manifested in flesh, but God was
   manifested to us in flesh when Christ appeared, in whom resides the
   fullness of the Divinity. In Philippians 2:7, Paul says that Christ was
   made in man's likeness; and that in form and habit he appeared man, but
   in another sense: for he does not make a figurative Christ, nor does he
   treat professedly of the essence of Christ's body, but he informs us,
   that such was his condition when he came down to us. He says, that he
   was humbled, so that he differed in nothing from the human species: and
   even the word morphe is used by Paul, which distinguishes essence from
   species. Now, therefore, we hold the view of Paul, who says, that
   Christ was found in fashion as a man, because he was outcast and
   despised in our flesh. But in this place the Holy Spirit teaches
   otherwise, viz., that Christ now appeared in the form of man, though
   not yet made man. If any one should now ask, whence this body was
   taken, the reply is at hand: the body was not created as to substance,
   but this form was created for the time. For God, as is well known,
   sometimes gives his angels bodies, which afterwards vanish away. But
   there was another reason for this vision, because Christ did not appear
   in the form of man, that he might taste food as the angels did,
   (Genesis 19:2, 3) but only that he might accommodate himself to the
   capacity of the Prophet.

   The sum of the whole then is this: the likeness of body was only in
   appearance, as the Prophet says, but not in essence. Hence we collect,
   that when mention is made of God the whole essence is understood, which
   is common to the Son and the Holy Spirit with the Father: for under the
   name Jehovah it is absurd to understand Christ only. It follows, then,
   that the whole essence of God is here comprehended. At the same time,
   when the persons are mutually compared, the phrase, "in the form of
   man," belongs solely to Christ. The whole Deity, then, appeared to his
   Prophet, and that too in the form of a man, but yet neither the Father
   nor the Holy Spirit appeared, because the persons begin to be
   considered when the peculiar property of Christ is shown forth. We are
   compelled to remark this, because fanatics now spread a new error, as
   if Christ and the Holy Spirit were distinct Deities from the Father. A
   certain impostor, named George Blandrata of Piedmont, once came among
   us under the character of a physician, and concealed his impiety as
   long as he could, but when he found himself detected he fled to Poland,
   and infected the whole of that region with his poison. He is unworthy
   of mention, but because he wished to acquire a name by his blasphemies,
   he has become, forsooth, as famous as he desired. Since, then, this
   error is widely circulated, and the whole of Poland is infected with
   this diabolical delirium, as I have said, those who are less exercised
   in Scripture ought to fortify themselves lest they fall into those
   snares. They imagine that Christ is indeed God, but not that God whom
   Moses and the Prophets celebrate; and although God is often mentioned
   in the Law and the Prophets, yet they restrict this to the Father
   alone: they allow, indeed, Christ to be God, but when pressed closer,
   they say that he is God in essence, [53] to whom the Father has
   communicated his essence, as it were, by transfusion; so, according to
   these, he is only a fictitious God, because he is not the same God with
   the Father. They think their impiety is established as often as the
   Father is simply called God: but the solution is easy, that a
   comparison is then made between the Father and the Son. In John 3, God
   so loved the world that he gave his only begotten Son: true, the Father
   is here called God, but, on the other hand, the Son is added: so it is
   not to be wondered at that the original Deity is placed in the highest
   position. At other times, when there is no comparison between one
   person and another, then the whole Deity, which is common to Father,
   Son, and Holy Spirit, and is one and simple, is denoted. Lastly, when
   the persons do not come into consideration, there is no relation of one
   to the other, but when the persons are considered, then the mark of
   relation between them arises, so that the Father is put first, and then
   the Son and Holy Spirit, each in its own order.

   I shall not collect the universal testimony of Scripture, because it is
   sufficient just to put the finger on these foul errors, lest any of the
   unskillful should be caught by such snares. When Paul says, (1 Timothy
   3:16,) that God was manifest in the flesh, surely he does not speak of
   any secondary or adventitious essence. For the essence of God is one:
   therefore the whole Deity was manifest in the flesh, as also Christ
   says, I am in the Father and the Father in me; (John 14:10, 11;) and in
   other places he teaches, that the whole fullness of Deity resides in
   Christ. Hence we collect, that the essence of God ought not to be torn,
   as if one part could be with Christ, and another with the Father. So
   that when John, in his Canonical Epistle, (1 John 5:20,) says, that
   Christ is truly God: This is the true God, he says, and life eternal --
   surely the blasphemy will not be tolerated if men should say that the
   true God is any other than the Father. Concerning whom then can this be
   predicted, except the only God? If this is transferred from the Father
   he will cease to be God. If, therefore, Christ is truly God, it
   follows, that his essence is the same as the Father's. So that when
   Paul says, that the Church was purchased with the blood of God, (Acts
   20:28,) surely the name of God is placed there simply and without
   addition. When that impostor restricts the name of God to the Father,
   how will this agree with the opinion of Paul? God, he says, redeemed
   the Church with his own blood: if this were so, we ought to understand
   that God of glory who was from eternity and whom Moses and the Prophets
   celebrate. Now therefore, we understand how Christ appeared as to
   person in human form, and yet the whole Deity appeared. That Christ
   appeared can be clearly shown from that twelfth chapter of John which I
   have quoted. (John 12:41.) That the whole Deity appeared both Isaiah
   and Ezekiel plainly testify. I saw Jehovah seated on his throne.
   (Isaiah 6:1.) Who is that Jehovah unless the God of Israel, concerning
   whom Moses formerly pronounced, Thy God, O Israel, is one God,
   (Deuteronomy 6:4.) How then does John transfer this to Christ? why,
   with regard to person. We see then how well all these things harmonize,
   because the whole Deity appeared in the perfection of his glow, and of
   his immense essence, and yet appeared in the person of Christ alone,
   because neither the Father nor the Spirit were ever clothed in human
   flesh.

   I have dwelt a little longer on this doctrine, because there are many
   who are not versed in the writings of the Fathers, and cannot easily
   satisfy themselves, and these are knotty points; yet I have endeavored
   so to clear up a matter which seems obscure and perplexing, as shortly
   as possible, that any one of moderate capacity and judgment can easily
   understand what I have said. At the same time, I shall not proceed with
   what I could skillfully bring forward on the point;. Nothing is more
   useful in such matters than wisdom tempered with sobriety and
   discretion. God appeared under a visible form to his servant: could
   Ezekiel on that account do as scholastic theologians do -- philosophize
   with subtility concerning God's essence, and know no end or moderation
   in their dispute! by no means, but he restrained himself within fixed
   bounds. Paul was caught up even to the third heavens, (2 Corinthians
   12:4,) but he says, that he heard unspeakable things which he was not
   permitted to explain. So, therefore, let us be content with sound
   doctrine, which can sufficiently fortify us against all the snares of
   the devil. For this reason he says, upon the throne was the likeness as
   of the appearance of a man upon it.
     __________________________________________________________________

   [52] Or rather expansion, as we have said. -- Calvin.

   [53] "Deum essentiatum. Deus factitius." -- Orig. "Dieu essentie. Dieu
   qui a este fait." -- Fr.
     __________________________________________________________________

   Ezekiel 1:27

   27. And I saw as the colour of amber, as the appearance of fire round
   about within it, from the appearance of his loins even upward, and from
   the appearance of his loins even downward, I saw as it were the
   appearance of fire, and it had brightness round about.

   27. Et vidi tanquam formam Hasmal, tanquam aspectum ignis intus per
   circuitum, ab aspectu lumborum ejus et supra, et ab aspectu lumborum
   ejus et infra, vidi quasi aspectum ignis et splendor illi in circuitu.


   By these words the Prophet signifies that God appeared so visible under
   the form of man that the splendor dazzled his eyes. For if the
   appearance of Christ was such that the Prophet could consider each part
   separately, as when I behold a man, I not only cast my eyes upon his
   form from head to foot, but I consider of what kind his eyes are, and
   also his sides, and what his stature is, whether tall or short.

   When we look at men or trees, a glance is sufficient for distinguishing
   their several parts. But if we wish to cast our eyes upon the sun, they
   are immediately made dim, for the brightness of the sun is so great
   that it dazzles us. Then if our eyes cannot bear the light of the sun,
   how can the glance of our mind penetrate even to God, and comprehend
   the whole of his glory? This then is the Prophet's object when he says,
   I saw as it were the color of amber. We have said that some
   interpreters understand an angel here, but in my judgment, their view
   is erroneous: hence I reject it, for I have no doubt that color is
   meant, and what sort of color. As to Jerome's version, electrum, I
   leave it doubtful: as to his saying that it is more precious than gold
   and silver, this is foolish, because it is composed of both metals. But
   then its color was remarkable, because it not only attracted the eyes
   of the Prophet but dazzled them with its splendor, so that he
   acknowledged it as celestial and divine. Therefore he adds, there was
   as it were the appearance of fire within, which we have previously
   explained, and that, too, round about it The fire was apparent, so that
   the Prophet might understand that there were some marks of the glory of
   God; and at the same time, that he might perceive, as we shall see at
   last, this vision to be otherwise useless unless he restrained himself
   within due limits: because when the majesty of God meets us on the way,
   it can destroy the angels themselves. What therefore would become of
   us? But God suits himself to our capacities, so that visions should be
   useful to us only when we avoid pride and are not carried away by
   foolish and bold curiosity. He says then, the fire appeared upwards and
   downwards, that is above and below his loins, and the fire was
   brilliant round about Afterwards he adds --
     __________________________________________________________________

   Ezekiel 1:28

   28. As the appearance of the bow that is in the cloud in the day of
   rain, so was the appearance of the brightness round about. This was the
   appearance of the likeness of the glory of the LORD. And when I saw it,
   I fell upon my face, and I heard a voice of one that spake.

   28. Tanquam similitudo atcus, [54] tanquam aspectas arcus, qui est in
   nube in die phvia [55] sic fuit aspectus splendoris in circuitu. Haec
   visio similitudinis gloriae Iehovm, et aspexi, et cecidi super faciem
   meam, et audivi vocem loquentis. [56]


   The Prophet now adds, that the likeness of a celestial bow was
   presented to him, which profane men call his, and imagine that she
   performs the commands of the gods, and especially of Juno. But
   Scripture calls it the bow of God, not because it was created after the
   Deluge, as many falsely suppose, but because God wished to stir up our
   hope with that symbol, as often as thick vapors cloud the heavens. For
   we seem as if drowned under those waters of the heavens. God therefore
   wished to meet our distrust, when he wished the bow in the heavens to
   be a testimony and pledge of his favor, because it is said by Moses, I
   will put my bow in the heavens. (Genesis 9:13.) Now some distort this
   as if the bow was not in existence before: but there is no doubt that
   God wished to inscribe a testimony of his favor on a thing by no means
   in accordance with it, as he freely uses all creatures according to his
   will. The bow in the heavens is often a sign of continued rain, and
   seems as if it attracted the shower. Since then its very aspect may
   cause terror, God says in opposition to this feeling, as often as the
   bow appears, it is clearly determined that. the earth is now safe from
   a deluge. But the opinion of those who consider it in this place a
   testimony of favor does not seem to me proved, for the whole vision is
   opposed to it. This is indeed plausible that a bow appeared because God
   now wished to show himself propitious to his servant, just as they
   interpret that verse in the fourth chapter of Revelations, (Revelation
   4:3,) when John saw the throne of God surrounded by a bow, because God
   was reconciled to the world by Christ. As far as this passage is
   concerned, I do not dispute it, but to interpret it so here would be
   altogether out of place, because the whole of this vision was
   formidable, as I said at the beginning. Thus to mingle contrary things
   would pervert the whole order of the vision.

   What, then, is the object of this bow in the heavens? We have said that
   heaven appeared to the Prophet as he ascended by degrees to comprehend
   the glory of God, because the marks of deity are more conspicuous in
   heaven than on earth. For if we look back upon what we have formerly
   explained, God is never without witness, as Paul says, (Acts 14:17,)
   but yet his majesty shines clearer in the heavens. But when the bow
   appears, a new reason occurs for magnifying the glory of God. For in
   the bow we have the image of deity more clearly expressed, whilst we
   reflect on the magnificent workmanship of heaven, and whilst we turn
   our eyes round to all the stars and planets. In this way, I allow, God
   compels us to admire his glory, but the bow presents an addition not to
   be despised, as if God would add something to the; bare aspect of
   heaven. Now therefore we see why the Prophet saw a celestial bow, --
   that he might be more and more affected when God presented such signal
   appearances to his view, and that he might be more induced to
   contemplate his glory. Hence what interpreters bring forward about a
   symbol of reconciliation is altogether out of place.

   I saw, says he, the form of a bow which is placed, or which is in the
   cloud on a rainy day. If any one should ask if those colors are without
   substance, it is certain that colors arise from the rays of the sun on
   a hollow cloud, as philosophers teach. Therefore when the Prophet says,
   a bow appears on a rainy day, he simply means, exists or appears in the
   midst; not that the colors have any substance, as I have just said, but
   the rays of the sun, whilst they are mutually reflected on the hollow
   cloud, occasion the manifold variety. Afterwards he adds again, like
   the appearance of brightness round about Again the Prophet confesses
   that his eyes were blinded, because he could not bear such great
   splendor. And God manifests himself familiarly to all his servants, yet
   so as not to foster our curiosity, to which mankind are far too
   inclined. God then wished to manifest himself as far as it was useful,
   but not so far as the desire of mankind -- which is always immoderate
   -- would carry them. Since mankind so eagerly strain themselves that
   they easily become weakened, we must remark what the Prophet inculcates
   a second time, namely, that the appearance of brightness was seen round
   about Of what sort, then, was that brightness? Why, such as to blind
   the Prophet's eyes, and to render him conscious of his weakness, so
   that he should not desire to know more than was lawful, but submit
   himself humbly to God.

   At length he says, this was a vision of the likeness of the glory of
   Jehovah, and by these words confirms what I have said before, that the
   glory, of God was so beheld by the Prophet, that God did not appear as
   he really is, but as far as he can be beheld by mortal man. For if the
   angels tremble at God's glory, if they vail themselves with their
   wings, what should we do who creep upon this earth? We must hold, then,
   that as often as the Prophets and holy fathers saw God, they saw as it
   were the likeness or aspect of the glory of God, but not the glory
   itself, for they were not fit for it; for this would be to measure with
   the palm of our hands a hundred thousand heavens, and earths, and
   worlds. For God is infinite; and when the heaven of heavens cannot
   contain him, how can our minds comprehend him? But although God has
   never appeared in his immeasurable glory, and has never manifested
   himself as he really exists, yet we must nevertheless hold that he has
   so appeared as to leave no doubt in the minds of his servants as to
   their knowing that they have seen God. And this is the purport of those
   phrases which sometimes appear difficult. I have seen God face to face,
   says Jacob. (Genesis 32:30.) But was he so foolish as to think that he
   saw God like a mortal? by no means; but that appearance convinced him
   of its certainty, as if he had said that no specter by which he could
   be deceived was presented to his view; for the devil deludes us unless
   we are attentive and cautious. Therefore Jacob here distinguishes the
   vision which he enjoyed from all prodigies in which profane nations
   delighted. Familiar knowledge, then, is the meaning of seeing face to
   face. At the same time, as I have said, God never gave the Fathers a
   sight of himself except according to their capacity. He always had
   respect to their faculties, and this is the meaning of the phrase, this
   was a vision of the splendor of Jehovah's glory. Since, then, it is
   certain that Christ was beheld by him, he is Jehovah, that is, Eternal
   God; and although he is distinct from the person of the Father, yet he
   is entirely God, for the Father is in him: for the essence cannot be
   divided without impiety, although the persons must be distinguished.
   The rest I shall put off till tomorrow.
     __________________________________________________________________

   [54] We must repeat the words "I saw" from the former verse. -- Calvin.

   [55] That is, when it rains. -- Calvin.

   [56] Others translate, a speaking voice. -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, O Almighty God, since of thine unbounded goodness, thou hast
   counted us worthy of such honor as to descend to earth in the person of
   thine only-begotten Son, and to appear familiarly to us daily in thy
   gospel, in which we contemplate thy living image: -- grant, I pray
   thee, that we may not abuse so great a benefit to vain curiosity, but
   may be truly transformed into thy glory, and so proceed more and more
   in the renewal of our mind and conduct, that we may at length be
   gathered to that eternal glory which has been obtained for us by thine
   only-begotten Son our Lord. Amen.
     __________________________________________________________________

   Lecture Sixth.

   After the Prophet has recited the Vision, the object of which was to
   confirm his mission, he now adds, I fell upon my face, by which words
   he expresses his persuasion that God's glory was manifested to him. For
   the knowledge of God does truly humble us, while the Prophet also
   teaches that men cannot be brought to order unless they are laid
   prostrate: for he does not say that he was only prepared to receive the
   commands of God, nor does he commend his own teachableness, but rather
   signifies that he was violently thrown down. For he had not all at once
   put off the affections of the flesh; but we know that confidence is
   born with us. Therefore, because the Prophet was not naturally disposed
   to obey God, he ought to be cast down with fear, that at length he
   might be really humbled. Now he adds:
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 2
     __________________________________________________________________

   Ezekiel 2:1-2

   1. And he said unto me, Son of man, stand upon thy feet, and I will
   speak unto thee.

   1. Et dixit ad me, Fili hominis sta super pedes tuos, et loquar tecum.

   2. And the spirit entered into me when he spake unto me, and set me
   upon my feet, that I heard him that spake unto me.

   2. Et venit in me spiritus cum loqueretur ad me, et statuit me super
   pedes meos, et audivi loquentem ad me.


   Here the Prophet narrates that he was chosen by the command of God. For
   God never prostrates his people so as to leave them lying upon the
   earth, but continually raises them afterwards. As to the reprobate,
   they are so frightened at the sight of God, that they utterly fall and
   never rise again. But it is different with the faithful, because the
   pride of the flesh is corrected in them; then God stretches forth his
   hand to them, and restores them, as it were, from death to life. And
   this difference we must mark diligently, because we see the impious
   often dread the voice of God. But if they disdainfully despise him when
   speaking, they are frightened by his hand when some signs of his wrath
   and vengeance appear: but yet they remain lifeless. In like manner the
   faithful dread the voice of God, but the result is altogether
   different, as we see here: because after God has humbled them, he
   commands them to be of good courage, and shows that he intended nothing
   else but to establish them by his power. At the same time the Prophet
   teaches that nothing was accomplished by this voice till the Spirit was
   added. God indeed works efficiently by his own words, but we must hold
   that this efficacy is not contained in the words themselves, but
   proceeds from the secret instinct of the Spirit. The Prophet therefore
   shows us both truths. On one side he says, I heard the voice of God, so
   that I stood on my feet: God thus wished to animate his confidence: but
   he adds that he was not raised up by the voice, until the Spirit placed
   him on his feet

   This work of the Spirit, then, is joined with the word of God. But a
   distinction is made, that we may know that the external word is of no
   avail by itself, unless animated by the power of the Spirit. If any one
   should object, that the word was useless, because not efficacious by
   itself, the solution is at hand, that if God takes this method of
   acting there is no reason why we should object to it. But we have a
   still clearer reply: since God always works in the hearts of men by the
   Spirit, yet his word is not. without fruit; because, as God enlightens
   us by the sun, and yet he alone is the Father of Lights, and the
   splendor of the sun is profitless except as God uses it as an
   instrument, so we must conclude concerning his word, because the Holy
   Spirit penetrates our hearts, and thus enlightens our minds. All power
   of action, then, resides in the Spirit himself, and thus all praise
   ought to be entirely referred to God alone. Meanwhile, what. objection
   is there to the Spirit of God using instruments? We hold, therefore,
   that when God speaks, he adds the efficacy of his Spirit, since his
   word without it would be fruitless; and yet the word is effectual,
   because the instrument ought to be united with the author of the
   action. This doctrine, thus briefly expounded, may suffice to refute
   foolish objections, which are always in the mouths of many who fret
   about man's free-will: they say, that we can either attend to the word
   which is offered to us or re jeer it: but we see what the Prophet says.
   If any of us is fit for rendering obedience to God, the Prophet
   certainly excelled in this disposition, and yet the word of God had no
   efficacy in his case, until the Spirit gave him strength to rise upon
   his feet Hence we collect, that it is not in our power to obey what God
   commands us, except this power proceeds from him. Now it follows --
     __________________________________________________________________

   Ezekiel 2:3

   3. And he said unto me, Son of man, I send thee to the children of
   Israel, to a rebellious nation that hath rebelled against me: they and
   their fathers have transgressed against me, even unto this very day.

   3. Et dixit ad me: Fili hominis mitto to [57] ad filios Israel, ad
   gentes rebelles vel defectrices, quae rebellarunt [58] in me: ipsi et
   partes eorum perfidie se gesserunt erga me usque ad ipsum huic diem.


   The Prophet now more clearly explains the object of the vision which he
   has formerly mentioned, namely, that being armed with authority he
   might more freely discharge the office of Prophet among the Israelites.
   For we know that God claims this honor to himself alone, that he should
   be head in his Church, and deservedly so, for he is not called our
   Lawgiver in vain, (Isaiah 33:22; James 4:12,) and our wisdom consists
   in nothing else but in attending to his instructions. Since, therefore,
   God alone is to be heard, every mortal, whatever he professes himself,
   must be rejected, unless he comes in the name of God, and can prove his
   calling, and really convince men that he does not speak except by God's
   command. Therefore, that Ezekiel may not labor in vain, he ought to
   prove himself divinely inspired, and this was done by the vision. Now
   he more clearly explains that object of the vision. Here it may be
   remarked, that figures are illusory without an explanation. If the
   vision only had been offered to the eye of the Prophet, and no voice of
   God had followed, what would have been the advantage? But when God
   confirmed the vision by his word, the Prophet was enabled to say with
   advantage, I have seen the glory of God. And this can also be
   transferred to sacraments, because if signs only are presented to our
   eyes they will be, as it were, dead images. The word of God, then,
   throws life into the sacraments, as it has been said concerning
   visions.

   Since Ezekiel so often uses this form of speech, saying, that he was
   called Son of man, I do not doubt that God wished to prevent the people
   from despising him as one of the common herd. For he had been dragged
   into exile not without ignominy: since then he differed from the
   generality in no outward appearance, his doctrine might be despised and
   rejected. God, therefore, takes him up, and, by way of concession,
   calls him Son of man. So, on the other hand, he signifies that the
   teaching ought not to be estimated by outward appearance, but rather by
   his calling. It is quite true, that his language was then more prolix,
   and we see how our Prophet differs from the rest. For his language has
   evidently a foreign tinge, since those who are in exile naturally
   contract many faults of language, and the Prophet was never anxious
   about elegance and polish, but, as he had been accustomed to homely
   language, so he spoke himself. But I have no doubt that God wished
   purposely to select a man from the multitude contemptible in outward
   appearance, and then to raise him above all mortals by dignifying him
   with the gift of prophecy.

   We must now see how God prepares him for the discharge of his duties. I
   send thee, he says, to the children of Israel, a rebellious race, that
   is, disobedient and revolting. In this manner the Prophet was able to
   escape as soon as he saw the odious duty' assigned to him, for its
   difficulty alone would frighten him. But a double trial is added when
   he saw himself engaged in a contest with numberless enemies. He
   challenged, as it were, to conflict all the Israelites of his day, and
   this was a most grievous trial. But another trial was, not only that he
   perceived himself beating the air, -- to use a common proverb, rebut he
   must have felt it a profanation of heavenly doctrine to address it to
   impious men, and that too only for the purpose of exasperating them
   still further. We see, then, that the Prophet had no inducement of
   earthly gratification to urge him to undertake his duty. If God wished
   to use his agency, he ought to afford him some hope of success, or, at
   least, he ought to leave it sufficiently uncertain to urge him to make
   every effort. But when in the first instance this difficulty occurs,
   that he has to deal with a perverse and stubborn generation -- next,
   that he is drawn into a hateful contest -- thirdly, that he is advised
   to cast what is holy before dogs, and pearls before swine, and thus, as
   it were, to prostitute the word of God, surely his mind must despair a
   hundred times when he pondered these things within himself. Hence it
   was God's plan to arm him with unconquerable constancy, so that he
   might go forward in the course of his calling.

   We must bear in mind, then, this principle: when God wishes to stir us
   up to obedience, he does not always promise a happy result of our
   labor: but sometimes he so puts our obedience to the test, that he
   wishes us to be content with his command, even if our labor should be
   deemed ridiculous before men. Sometimes, indeed, he indulges our
   infirmity, and when he orders us to undertake any duty, he at the same
   time bears witness that our labor shall not be in vain, and our
   industry without its recompense: then indeed God spares us. But he
   sometimes proves his people as I have said, providing that whatever be
   the result of their labors, it is sufficient for them to obey his
   command. And from

   passage we readily collect that our Prophet was thus dispirited. And we
   read the same of Isaiah; for when he is sent by God, he is not only
   told that he must speak to the deaf, but what God proposes to him is
   still harder. Go, says he, render the eyes of this people blind, and
   their ears dull, and their heart obstinate. (Isaiah 6:9, 10.) Not only
   therefore does Isaiah see that he would be exposed to ridicule, and so
   lose the fruit of his labor, but he sees that his address has but one
   tendency, and that the blinding of the Jews: nay, even their threefold
   destruction -- though even one destruction is enough: but, as I have
   already said, God sometimes so wishes his servants to acquiesce in his
   government, that they should labor even without any hope of fruit: and
   this must be diligently marked. For as often as we are called upon by
   God before we apply ourselves to our work, these thoughts come into the
   mind: "What will be the result of this?" and "What shall I obtain by my
   labor?" And, then, when the event does not turn out according to our
   wish, we despond in our minds: but this is wresting from God a part of
   his government. For although our labor should be in vain, yet it is
   sufficiently pleasing to God himself; therefore let us learn to leave
   the event in the hand of God when he enjoins anything upon us; and
   although the whole world should deride us, and despair itself should
   render us inactive, yet let us be of good cheer and strive to the
   utmost, because it ought to suffice us that our obedience is pleasing
   to God.

   For this reason Paul says, (2 Corinthians 2:15, 16,) that the gospel,
   although it is a savor of death unto death, is yet a sweet savor unto
   God. When it is said that the gospel brings death, our judgment might
   immediately suggest to us, that nothing is better than to leave it.
   Therefore Paul meets us, and says, we ought not to judge the gospel by
   its success. Although, therefore, men not only remain deaf, but even
   become worse, and rush headlong in fury against God, yet the gospel
   always retains its sweet savor before God. The doctrine of the Prophet
   is the same. Now, if any one objects that God acts cruelly while he so
   purposely blinds men, that those who are already sufficiently lost
   perish twice or thrice over, the answer is at hand -- God offers his
   word indiscriminately to the good and bad, but it works by his Spirit
   in the elect, as I have already said; and as to the reprobate, the
   doctrine is useful, as it renders them without excuse. Next, that their
   obstinacy may be broken down -- for since they refuse to yield
   willingly to God, it is necessary that they should yield when conquered
   -- when, therefore, God sees the reprobate thus broken down, he strikes
   them with the hammer of his word. At length he takes away all excuse of
   ignorance, because being convicted of their own conscience, whether
   they will or not, they become their own judges, and their mouth is
   stopped. Although they do not cease their rebellion against God, yet
   they are subject to his judgment. Although, therefore, this may seem
   absurd, that God should send his Prophets to render the people blind,
   yet we must reverently submit to his counsel, even if the cause is
   unknown to us for a time. But, as I have said, we do understand, to a
   certain extent, why God thus strives with rebellious and obstinate men.

   Now, therefore, since at the very beginning Ezekiel is informed of the
   result, it is scarcely doubtful that God wished to prepare him to
   descend to the discharge of his duty without yielding to any obstacles.
   For some who seem to be sufficiently ready to obey, yet when
   difficulties and obstacles occur, desist in the middle of their course,
   and many recede altogether; and some we see who have renounced their
   vocation, because they had conceived great and excessive hopes of
   success, but when the event does not answer their expectations, they
   think themselves discharged from duty, and even murmur against God, and
   reject the burden, or rather shake off what had been imposed upon them.
   Because, then, many retreat from the course they had undertaken,
   because they do not experience the success they had imagined, or had
   presumed upon in their minds, therefore before Ezekiel begins to speak,
   God sets before him trials of this kind, and informs him that he would
   have to deal with a rebellious people.

   He says the children of Israel are a revolting nation; for mrd, mered,
   signifies to rebel or resist, and the noun "rebellious" is suitable
   enough. Therefore I send thee to the rebellions nations, because
   directly after follows the word mrdv, merdo, which means who have
   rebelled against me. We know that among the Jews this is a word of
   reproach; for they often call us gvym, goim "Gentiles," as if they
   called us "profane," "rejected," and altogether alienated from God.
   Lastly, this word goim means with them "pollution" and "abomination;"
   we are to the Jews like dung, and the off-scouring of the world,
   because we are goim. And there is no doubt that this pride filled the
   minds of the people in the days of the Prophet; God therefore calls
   them unbelieving nations. I confess, indeed, that this is sometimes
   used in a good sense; but because the Scriptures more usually call
   foreigners goim who are not partakers of God's covenant, hence it
   became a mark of disgrace and reproach among the Jews. It is scarcely
   doubtful, then, but that God wished to abolish the honorable title
   which he had assigned to them; for it was a holy nation and a priestly
   kingdom. When, therefore, God calls them goim, it is just as if he
   should say, that they were cut off from all that dignity in which they
   formerly excelled, and differed in nothing from the profane and
   re-jeered nations, as we have a similar description in Hosea. There the
   Prophet is ordered to take a harlot to wife. (Hosea 1.) He says that he
   begat a son and a daughter, and that, he called the son l'my, lo-ammi
   that is, "not God people." Then he called his daughter "not beloved."
   By this vision the Prophet shows that the Jews were rejected, so that
   God no longer thinks of them as sons, but repels them as foreigners. So
   also in this place rejection is denoted, when the Prophet, as the mouth
   of God, calls them Gentiles. The plural number is used, that he may the
   better express the defection which oppressed the whole people. If a few
   only were such as this, the Prophet might still feel encouraged. But
   God here pronounced the severest sentence, because the whole people,
   taken both at large and separately, was rebellious; and this is the
   reason why the plural number is used.

   Is it then asked whether a single individual remained who would embrace
   the Prophet's doctrine? The answer is easy. The discourse does not
   relate to individuals, but to the whole people; for the Prophets often
   use similar language, as when they call the Israelites degenerate and
   spurious, then sons of Sodom and Gomorrah, and the offspring of Canaan:
   they inveigh against the multitude promiscuously; for they had in fact
   a few disciples who could not be classed in that order. (Isaiah 1:10;
   Isaiah 8:16; Isaiah 57:3; Ezekiel 16:3.) But we must hold what is said
   by Isaiah 8. -- "Bind my testimony upon my disciples." There the
   Prophet is ordered from above to address the faithful, of whom a small
   number remained, and so to address them as if the letter were folded
   and sealed. But he spreads abroad this discourse among the whole
   people. So also when God pronounces the sons of Israel to be rebellious
   nations, he looks to the body of the people; at the same time there is
   no doubt that God always preserved a seed to serve him, although hidden
   from man. Daniel was then in exile with his colleagues, and he surely
   was not a rebel against God; but as I have already said, enough has
   been brought forward to show that the whole people were impious. God
   says that he had previously tried what the people was -- They have
   rebelled, he says, against me; by which words he signifies that he was
   not making an experiment as if they were previously unknown. He says
   that he had already found out their perverseness by many trials; and
   yet he says that he sends to them, because he wished, as I have already
   said, to render their ignorance perfectly excuseless, and then he
   wished to break down their contumacy, which was otherwise untameable.

   He says, they and their fathers have behaved themselves treacherously
   against me even to this very day He does not extenuate their crime when
   he says, that they imitated the example of their fathers, but he rather
   increases their own impiety when he says they were not the beginners of
   it, but were born of impious parents, as if he should say, according to
   the vulgar proverb, "a chip of the old block." [59] Hence it appears
   that there is no pretext for the error when we use the fathers as the
   Papists do, who oppose them as a shield to God; for whilst they have
   the fathers on their tongue, they esteem this a sufficient defense for
   every impiety. But we see that God not only reckons this as nothing,
   but that the crime of the children is exaggerated when they plead the
   evil example of their fathers as the cause of their own obstinacy. Now,
   not only does the Prophet desire to show this to be a frivolous excuse,
   if the Jews should object that they framed their life in imitation of
   their fathers, but as we see, it shows them doubly condemned, because
   they did not desist from provoking God at the beginning, and so by a
   continual succession, impiety and contempt of heavenly teaching
   prevailed through all ages, even to their own. Besides, this passage
   warns us against abusing the long-suffering of God; for when he sent
   his Prophet we see the purport of his doing so -- the people was now on
   the brink of utter destruction, but God wished to plunge them deeper
   into the lowest abyss. Let us take care lest a similar punishment
   should be our lot if we remain obstinate. When, therefore, God sends
   some Prophets to one people, and some to another:, it ought to recall
   us to penitence, and to caution us, lest the word which is peculiarly
   destined to the salvation of men, should be to us a savor of death unto
   death, as it was to the ancient people. It follows --
     __________________________________________________________________

   [57] Literally, "I sending thee." -- Calvin.

   [58] Rebelled. This word is the same as the last. -- Calvin.

   [59] Calvin's Latin is mala ova malorum corvorum -- Tr.
     __________________________________________________________________

   Ezekiel 2:4-5

   4. For they are impudent children and stiffhearted. I do send thee unto
   them; and thou shalt say unto them, Thus saith the Lord GOD.

   4. Et filii duri fade, et robusti corde: ergo mitto to ad eos. et dices
   illis, Sic dieit Dominator Iehovah.

   5. And they, whether they will hear, or whether they will forbear, (for
   they are a rebellious house,) yet shall know that there hath been a
   prophet among them.

   5. Et ipsi sive audiant sive desistant quoniam domus rebellionis ipsi:
   et [60] scient quod propheta fuerit inter ipsos.


   God proceeds in the same discourse, but expresses in other words the
   great rebellion of the people, for they were not only obstinate and
   unbending in heart, but also of a contumacious countenance: therefore
   he places hardness in face as well as in heart. The words indeed are
   different, qsy, keshi, and chzqy, chezki, "of brazen countenance," for
   we may translate "winked" and "contumacious," for this disposition
   appears in the countenance, nor is it objectionable to render it
   "impudent." But. propriety of speech must be retained; for we must
   speak of the robust of heart as "broken down," or if the allusion seems
   more apposite, we must render it "of broken countenance," then of
   "broken spirits," as we call the wicked "brazen-fronted." The meaning
   is, that the Jews were not only rebellious against God and puffed up
   with proud contempt, but their impiety was so desperate that they
   opposed themselves to God without disguise, as if they had been horned
   oxen or furious bulls. We know that hypocrisy often lies hid in the
   mind, and although men swell with malice, yet they do not betray what
   they inwardly nourish. But the Prophet here signifies that the
   Israelites were so immersed in impiety, that they displayed themselves
   as the open enemies of God in their very countenances. The result is,
   that the Prophet, while he applied himself to perform the commands of
   God, ought so to determine with himself, when he approaches the people,
   that his teaching would be not only useless as to them, because it
   would not be received with the reverence which it deserves, but would
   be even exposed to many reproaches: since the Israelites were not only
   filled with a hidden contempt of God, but they openly showed their
   ferocity, so to speak, since they were of so brazen a front that they
   would without doubt purposely reject the Prophet. They are hard-hearted
   children, etc., yet I send thee unto them Here, again, God opposes his
   own command, as the Prophet simply acquiesces in this word alone, "I
   have a divine mission." If he displeases men, he is content to have his
   labor approved of God. This is the meaning of the phrase which is now a
   second time repeated, I send thee unto them For the Prophet might
   object, What can I do? for if they are of a brazen heart and of an iron
   front, I shall labor in vain. But God answers in return, that the
   Prophet need not be anxious, it is enough to have a command: as if a
   prince should not explain the whole of his counsel to his ambassador,
   and yet should order him to discharge his embassy, thus God acts
   towards his servant. We see then how God here magnifies his authority:
   and we must mark this diligently, that we may not wish always to be
   bargaining with him, as we are accustomed. For unless God show us the
   present fruit of our labor, we languish, and so we endeavor by turning
   back to withdraw ourselves from his authority: but God opposes this
   single sentence, Behold I send thee The rest I leave till to-morrow.
     __________________________________________________________________

   [60] The copula "and" is here redundant, but it may be resolved into
   the adverb of time or the adversative particle -- "trot they shall
   know." -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, O Almighty God, since thou hast counted us worthy of enjoying
   the privilege of daily listening to thy word, that it may not find our
   hearts of stone and our minds of iron, but may we so submit ourselves
   to thee with all due docility, that we may truly perceive thee to be
   our Father, and may be confirmed in the confidence of our adoption, as
   long as thou perseverest to address us, until at length we enjoy not
   merely thy voice, but also the aspect of thy glory in thy heavenly
   kingdom, which thine only-begotten Son has acquired for us by his
   blood. -- Amen.
     __________________________________________________________________

   Lecture Seventh.

   After God has admonished his servant as to the difficulty of his
   mission, he now strengthens him and exhorts him to unconquered freedom.
   Thou shalt say, says he, Thus saith the Lord, as if he should say, this
   alone is sufficient for overcoming all obstacles, that he has to take
   in hand God's business. For even here God does not give fixed commands,
   that he will do afterwards in its place, but the observation is
   general. Thus saith Jehovah: that is, I bring forward nothing of
   myself, but faithfully relate what God has commanded. We see then the
   Almighty's object here: viz., to oppose his name to the obstinacy of
   the people, and he orders the Prophet when instructed by his authority
   to be of a brave and intrepid disposition, although he has stern and
   hard-hearted enemies. Afterwards he adds, whether they will hear or
   whether they will forbear, yet they shall acknowledge that a prophet
   has been among them

   Here, again, God exhorts his servant to persevere whatever be the event
   of his labor, for if we do not succeed according to the desire of our
   minds, we are inclined to despair: but God wishes us to proceed in the
   course of our duty, though all things should turn out contrary to our
   wishes. But he shows that there shall be some fruit of our labor,
   although the people, through their own depravity, reject what has been
   said to them: for this thought breaks the spirits of God's servants,
   when they do not perceive the usefulness of their labor: for we always
   desire to accomplish something worth the trouble which we give to it.
   God therefore here signifies that he has some other object in view than
   the salvation of men; namely, the removal of all pretext for error, and
   the stripping off of every disguise of impiety in which men willingly
   clothe themselves. For even hypocrites, though they perish knowingly
   and willfully, yet think themselves excusable, unless God afford them
   the light of his doctrine. The meaning therefore is, although the
   Prophet's teaching would not profit the Israelites, yet it would be
   useful in another way, namely, that they may perceive that there has
   been a prophet among them In this way there is no defect, although some
   think the words of the Prophet abrupt: for an important word seems to
   be wanting when he says, whether they will hear, or whether they will
   forbear, because they are a rebellious house, and they shall know, etc.
   For we have said that the copula ought to be resolved into the
   adversative particle, because even then they shall know: for their
   perverseness shall not prevent their being convinced by God. We may
   learn then from this place, that although the impious furiously
   endeavor to reject the doctrine of God, yet they obtain no other end
   than the more complete manifestation of their own wickedness. Hence,
   also, we may learn that God's doctrine is precious to himself, and that
   he cannot bear us to despise it. The wicked then never can escape
   punishment when they treat with contempt the divine teaching, for it is
   as if they trampled upon inestimable treasure, Those who are left
   without the law and the prophets shall not escape God's hand, because
   their conscience is sufficient to take away all excuse. (Romans 2:12.)
   But when God invites men to himself, and approaches near them, and
   offers himself to them in a peculiar manner as their Father and
   Teacher, if they reject so remarkable a benefit, truly their
   ingratitude is worthy of the utmost severity. For as often as God
   raises up prophets for us and faithful ministers of his doctrine, let
   this which has just been said come into our minds: unless we embrace
   such a benefit, we at length shall know that a prophet has been among
   us, because God will exact fearful vengeance for the contempt of his
   great loving-kindness. Now it follows --
     __________________________________________________________________

   Ezekiel 2:6

   6. And thou, son of man, be not afraid of them, neither be afraid of
   their words, though briers and thorns be with thee, and thou dost dwell
   among scorpions: be not afraid of their words, nor be dismayed at their
   looks, though they be a rebellious house.

   6. Et tu fili hominis ne timeas ab illis, et a sermonibus eorum ne
   timeas quia rebelles [61] sunt, et spinae tecum erga to, et cam
   scorpionibus tu habitas: a sermonibus eorum ne timeas, et a facie
   eorum.he frangaris, quia domus rebellis ipsi sunt.


   Here God again commands his servant to break forth boldly, even if the
   people deny him all approach through their malice and wickedness. But
   because we often fail through terror; God arms his Prophet with
   impregnable confidence against the threats of the people, and then
   against all discourses of every sort. He brings forward no other reason
   than they are a rebellious house, or a rebellious and perverse nation.
   For we said, though at the first glance it might seem cold, yet it
   suffices to animate the servants of God to know that he commands
   nothing rashly, and when they acknowledge that God is pleased by their
   spending their breath upon the deaf, yet they do not cease to discharge
   their duty, although they fatigue themselves in vain as far as the
   world is concerned. But now when this thought is added, that God will
   take care of his own servants, it doubles their confidence and good
   spirits. Thus it happens, that all threats and terrors being despised,
   they discharge their duty boldly. For this reason he now says, thou,
   son of man, do not be afraid of them, nor be terrified at their words
   By "words," I do not understand simply threats but calumnies by which
   we know the servants of God to be oppressed. For hypocrites rise up
   with great confidence and complain of the injury done to them, and then
   presumptuously take upon themselves the name of God, as at this time
   the Papists not only vomit out threats by which they disturb us, but
   haughtily boast themselves to be the Church, and confirm this by
   perpetual succession; then they say that the Church never is without
   the Holy Spirit, and hence it cannot happen that God should ever desert
   them. We see, therefore, that the domestic enemies of God not only use
   threats against his servants, but at the same time bring many false
   pretenses by which they load the true and faithful Prophets with envy
   and hatred. But, however such calumnies have some appearance of truth
   when its enemies unjustly press us, God orders us to proceed with
   unconquered fortitude. Be not afraid, therefore, he says, of either
   them, or their words And since the same phrase is repeated shortly
   afterwards, hence we infer that it has no common meaning. It is
   therefore worthy of observation, that God once, yea twice, pronounces
   that we ought not to fear their words who boast themselves to be the
   Church of God, and doubt not petulantly to render that sacred name a
   laughing-stock by their use of it. Since, therefore, God allows us to
   despise language of this kind, there is no reason why the Papists of
   this day should daunt us, when, with inflated cheeks, they thunder out
   the name of the Church and the Apostolic authority; for just honor is
   not attributed to God, unless every lofty thing in the world is
   compelled to obey him, so that the doctrine alone may shine forth which
   comes direct from the mouth of God.

   Now he adjoins, because, (or although, for this causal particle may be
   resolved adversatively,) however rebellious they may be, and like
   thorns, however thou mayest dwell among scorpions, yet do not fear
   their words, and do not be broken down by their appearance, chtt,
   chetheth, signifies to be rubbed and broken, and it is here transferred
   to the mind, and is to be metaphorically understood for being broken in
   spirit, as if it had been said, be thou intrepid in receiving all
   threats and calumnies, because they are a rebellious house This passage
   teaches us that none are fit to undertake the prophetic office, unless
   those who are armed with fortitude and perseverance whatever may
   happen, so that they do not fear any threats, nor hesitate or vacillate
   when oppressed by unjust calamities. So Paul says, (2 Corinthians 6:8,)
   that he persevered through both evil report and good report, although
   he was unworthily slandered by the wicked. Whoever, therefore, wishes
   to prepare himself faithfully for undertaking the office of a teacher,
   should be endued with such constancy that he may oppose, as it were, an
   iron front to all calumnies and curses, threats and terrors.

   We cannot doubt but that the Israelites were much enraged when they
   heard themselves called thorns and scorpions. But they ought to be thus
   stung, since if they had been attacking a mortal man only, they would
   conduct themselves far more petulantly. But when God pronounces them
   scorpions and thorns, and they see the Prophet performing commands of
   this kind fearlessly and without hesitation, they are necessarily
   impelled to either fury or silence. But when they have striven to the
   very last in their obstinacy and hardness, yet God at length causes
   them to yield through shame, because truth has prevailed, of which the
   Prophet was a minister endued with such great fortitude of mind. We
   also perceive from this passage, that the Prophets often spoke with
   great asperity when the wickedness of those with whom they had to deal
   required it: yet they were not hurried away into any excess, or carried
   forward with intemperance against their adversaries. But they could not
   in any other way vindicate their doctrine against the wicked, who,
   impelled by a diabolical fury, strove with even God himself. We must
   hold, therefore, that although they were cruel and severe in language,
   yet they breathed pure humanity from the heart. For our Prophet was not
   a barbarous man, who excited by indignation, vomited out coarse
   reproaches against his own people, but the Spirit of God dictated, as
   we see, what might seem too severe to soft and delicate ears.
     __________________________________________________________________

   [61] The word is different from mvrdym, mordim, rebellious, Ezekiel
   2:3; but commentators translate it the same, though perhaps it
   signifies something else, for it is not in common use among the
   Hebrews. -- Calvin.
     __________________________________________________________________

   Ezekiel 2:7

   7. And thou shalt speak my words unto them, whether they will hear, or
   whether will forbear: for they are most rebellious.

   7. Et proferes verba mea ad ipsos si audierint et si destiterint, quia
   rebelles sunt. [62]


   Again he repeats what he had said, with but the change of a few words,
   yet the meaning is the same, that the Prophet should not desist in the
   midst of his course, if he saw that he did not obtain what he wished
   and hoped for. For when we apply ourselves to what God commands, we
   ought to be of good cheer, and expect that some fruit of our labor may
   appear. We may, therefore, indulge both hopes and wishes, but if it
   should turn out otherwise than we anticipated, yet we ought to leave
   the result in the hands of God, and to proceed even to the goal in the
   discharge of our duty. To this end this sentence tends: thou, says he,
   shalt utter my words, or pronounce my words, whether they will hear, or
   whether they will forbear: that is, even if you sing a song to the
   deaf, according to the proverb, yet you shall not cease to utter my
   words: and he adds the reason, because they are a rebellious house. God
   admonishes his servant beforehand, that there was no reason why he
   should turn back although he should see no fruit of his labors, because
   he ought to determine this in his mind, although they have no ears yet
   he must speak in God's name. It is certain, as we mentioned yesterday,
   that there were some, though few in number, to whom his teaching was
   useful, but he treats here of the people at large. We must learn,
   therefore, when God calls us to the office of teaching, not to regard
   the conduct of mankind. For if it please God to exercise us while we
   strive with the rebellious and refractory, yet God's word must be
   uttered, because he commands it. It follows --
     __________________________________________________________________

   [62] Otherwise, Thou shalt pronounce my words to them, whether they
   will hear, or whether they will refuse to hear, for surely they are men
   of rebellion. -- Calvin.
     __________________________________________________________________

   Ezekiel 2:8

   8. But thou, son of man, hear what I say unto thee; Be not thou
   rebellious like that rebellious house: open thy mouth, and eat that I
   give thee.

   8. Et tu fill hominis audi quae ego loquor ad re, ne sis rebellis
   quemadmodum domus haec: [63] aperi os tuum et comede quaecunque
   proposuero tibi.


   God continues to confirm his servant, but he advises him of a cause of
   stumbling which might break his spirit; for when he perceived the great
   obstinacy of the house of Israel, he might refuse the office of their
   teacher a hundred times over. God, however, adds incentives and
   exhortations to perseverance, although he experiences the abandoned
   obstinacy of the house of Israel: do thou hear, says he, what I shall
   say to thee Here we see that no one can discharge the teacher's office,
   unless he be a proficient in God's school. It behoves, therefore, those
   who wish to be thought disciples of God to be teachers of truth, and
   for this purpose first to listen to God's instructions. Then he takes
   away a stumblingblock, as we have said, be not thou, rebellious like
   the house of Israel For we know that a multitude has much influence
   over us to disturb us: for the consent of a whole people is like a
   violent tempest, where all conspire together, and even those who are
   not wicked yet are carried forward with the crowd. Since, therefore,
   the, multitude sometimes carries away even the servants of God, here
   God meets his Prophet and puts a bridle upon him, that thou be not
   rebellious, says he, like the house of Israel He does not here speak
   indefinitely concerning any people, but concerning that nation which
   boasted itself to be divinely elected, and bore in the flesh the symbol
   of its adoption. Yet God wishes the consent of his people to be
   neglected by his Prophet, because we know how insolently the Israelites
   boasted themselves to be the sacred and peculiar people of God; in the
   same way indeed as the Papists now exult, Israel then vaunted against
   all the Prophets. And therefore this passage must be diligently
   observed, because at this day many of these magnificent titles vanish
   away when they are brought to reason: for we know that they are mere
   smoke by which Satan endeavors to blind our eyes, while he falsely
   brings forward the name of God and the Church.

   We ought, indeed, to receive whatever is uttered by God with such
   modesty and veneration that we may be completely affected as soon as
   his name is mentioned, but meanwhile we must. use prudence and
   discretion, lest we should be struck with awe when Satan uses God's
   name to deceive us. And as we must use discernment, God here shows us
   the rule of doing so. For if we are thoroughly persuaded that, the
   doctrine which we follow and profess is from God, we can safely look
   down from on high not only upon all mortals but upon angels themselves:
   for there is no excellence so great but that God's truth outshines it.
   Therefore when formerly the Israelites pretended that they were God's
   people, and were adorned by the marks of a true Church, we must hold
   that the honor of the Church is frivolous when hypocrites reign in it,
   or rather exercise impious tyranny, and oppose themselves to God and
   his doctrine. And at this very day we may turn this passage against the
   Papists -- nay, even point it at them directly as often as they bring
   up those pompous titles of "the Catholic Church," and "the Spouse of
   Christ," for God has said once for all, that we ought not to be
   rebellious, although the whole house of Israel should become so; that
   is, although those who bring forward the name of God should mutually
   enter into a diabolic conspiracy, yet we must not regard their conduct
   so as to subscribe to their impious conspiracy. We read the same in
   Isaiah, (Isaiah 8:12, 13,) Thou shalt not say a conspiracy whenever
   this people says conspiracy: thou shalt not feel their fear nor their
   dread, but sanctify the Lord of hosts. Which passage Peter also cites,
   (1 Peter 3:14, 15;) because the Jews, who then pertinaciously opposed
   the gospel, weakened the feeble by their boasting, by saying that they
   were the Church, and yet rejected and abominated the new teaching which
   was then spread abroad: Peter cites that place of the Prophet, namely,
   although the house of Israel impiously conspired against God, yet such
   contumacy must be despised. Afterwards the Prophet adds, (Isaiah 8:18,)
   Behold! I and the children whom God hath given me for a sign and a
   wonder. He says, therefore, that those little ones who worship God
   purely, and withdraw themselves from the common impiety, were like
   monsters, and were esteemed as complete wonders. But the author of the
   Epistle to the Hebrews accommodates this place to the reign of Christ,
   (Hebrews 2:13,) and not without reason. For to this day we are a wonder
   to God's enemies, who carry themselves not only with boldness but with
   abandoned impudence against the pure doctrine of the gospel. To them we
   are heretics, schismatics, dogs -- nay, the offscouring of the world.
   But although we are to them for signs and wonders, it is sufficient for
   us to be acknowledged by God: because it is needful for us to be
   separated from that impious conspiracy unless we wish to be separated
   from God himself. For what agreement is there with Papists, or what
   union with those dregs, unless by separation from God himself?
   Therefore, because we cannot extend the hand to Papists on any other
   condition, and cultivate a brotherly intercourse with them except by
   denying God, let all that injurious union with them cease, and let us
   learn to separate from them with boldness, since we clearly see that we
   are all commanded to act thus in the person of the Prophet: for he had
   said a little before, a prophet dwells in the midst of them -- and this
   was clearly expressed, that he might manifest more anxious care for
   himself. For it is difficult to walk amidst thorns and scorpions, lest
   we should be pricked, and lest we should be struck by their virulent
   tail. God, then, commands us to be so attentive, that although we walk
   amid thorns we should not be pricked by them, and also that we should
   not be injured by the poison of scorpions; and if we seek from heaven
   that prudence which does not naturally belong to us, this will happen,
   for if the Spirit of God govern us, he will preserve us harmless from
   every bite of the serpent, and from all injury and mischief.

   It follows: open thy mouth, and eat whatever I shall put before thee By
   this practical symbol God confirms Ezekiel in his vocation: for he
   orders him to eat a book, which was fulfilled in vision. Jeremiah uses
   the same metaphor, (Jeremiah 15:16,) but with some slight difference,
   because our Prophet seemed to himself to eat a volume: but Jeremiah
   only signifies that he had digested the words of God like food, not
   that he only tasted them with his tongue, and that they were so
   thoroughly fixed in his mind as if he had really dressed and digested
   them. But God wished to confirm our Prophet in another way, namely, by
   offering him a volume, and commanding him to eat it. There is no doubt
   that this volume comprehended whatever the Spirit of God afterwards
   dictated to the Prophet; and yet the effect was just as if God had made
   a mortal the channel of his Spirit: as if he had said, "Now you shall
   utter nothing human nor terrestrial; because you shall utter what my
   Spirit has already written in this book." But here we see a difference
   between the true servants of God, who discharge their duty in earnest,
   and talkative men, who are satisfied with their own powers of
   eloquence, or rather garrulity: for there are many ready speakers who
   utter what they have never digested, and thus their teaching is but
   vapid. And this is the meaning of what Paul says: the kingdom of God is
   not in word but in power. (1 Corinthians 4:20.) But those who truly
   consecrate themselves to God, not only learn what they speak of, but as
   food is eaten, so also they receive within them the word of God, and
   hide it in the inmost recesses of their heart, so that they may bring
   it forth from thence as food properly dressed. Now, therefore, we
   understand why God wished the Prophet to eat the book, concerning which
   also it follows afterwards --
     __________________________________________________________________

   [63] Israel must be understood. -- Calvin.
     __________________________________________________________________

   Ezekiel 2:9-10

   9. And when I looked, behold, an hand was sent unto me; and, lo, a roll
   of a book was therein;

   9. Et aspexi, et ecce marius emissa ad me, et ecce in ea volumen libri;

   10. And he spread it before me; and it was written within and without:
   and there was written therein lamentations, and mourning, and woe.

   10. Et explicuit coram facie mea, et ecce scriptum erat volumen a facie
   et retro, [64] et scriptura [65] lamentationes, et carmen, et we.


   Now the Prophet more fully explains what we have just dwelt upon. He
   narrates how a volume of a book was offered to him: that is, a book in
   the form of a roll was offered to him. For the noun which he uses,
   mglt, megleth, comes from gll, gelel, to roll, as the word volume among
   the Latins. For they were formerly accustomed to write on rolls, that
   is, they had not the form of books so compact and well arranged as we
   now use, but they had volumes, which barbarians call rolls. Ancient
   documents were written in this way, for there is nothing ancient in the
   archives of princes which is not written on rolls. Hence the phrase,
   "In the volume of the book it is written of me," etc. (Psalm 40:8;
   Hebrews 10:7.) Now the Prophet says, such a volume was offered to me
   that I might eat it; and he adds, it was offered to me by a hand sent
   forth, But by this symbol God more clearly shows that the volume was
   not merely formed in the air, nor was produced anywhere but in heaven.
   For if the Prophet had only seen a volume presented to him, he might
   doubt whether it was sent by God or not. But when the hand which offers
   the volume appears, and is truly sent forth from God, nothing is
   wanting for full and complete certainty.

   He adds, after the volume was unrolled, that he saw it written on each
   side: by which words he understands not that any brief command was
   given to him, but that a length of much time was imposed. For if he had
   only spoken concerning the roll, the Jews might have contemptuously
   rejected him after three or four days, as if he had come to an ends" A
   roll was indeed offered to thee, but now thou hast spoken three or four
   times, is not this sufficient?" Hence, as the Prophet might meet with
   neglect, he says, the roll was written before and behind He now says,
   for such was his argument, that lamentations only were written there
   hgh, hegeh, signifies sometimes meditation and speech simply, but here,
   because it is connected with lamentations, there is no doubt that it is
   to be taken for a mournful strain. At length the particle hy, hei, is
   added in the sense of grieving. On the whole then, the Prophet teaches,
   that the instruction contained in the book was not sweet or pleasant,
   but full of sorrow, since truly God here showed proofs of his anger,
   and this cannot be apprehended unless by its causing grief and
   lamentations. Now, therefore, we understand that the Israelites were
   more and more exasperated, when the Prophet said, that he came like a
   herald who denounced war in the name of God, and, at the same time, had
   no message of peace. As to the rest of the people, we shall see
   afterwards, in many places, that he was a messenger of God's mercy, but
   his duty was to rouse up the Jews, that they might feel God their
   adversary: thus the Prophet was sent with no other object than that of
   going, as an armed man, into the midst,, and uttering threats in the
   name of God. I cannot now proceed further, although what follows is
   connected with this subject.
     __________________________________________________________________

   [64] "That is, behind and before." -- Calvin.

   [65] "What was written in it." -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since thou hast this day deigned to invite us to
   thyself with the testimony of thy paternal favor, that we may not be as
   the beasts of the forest, but submit ourselves calmly to thee, and so
   follow where thou callest us, that we may in reality feel thee to be
   our Father; and thus may we live under the protection of thy hand as
   long as we are pilgrims in this world, so that at length being gathered
   unto thy heavenly kingdom, we may cleave entirely to thee and thine
   only-begotten Son, who is our felicity and glory. -- Amen.
     __________________________________________________________________

   Lecture Eighth.
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 3
     __________________________________________________________________

   Ezekiel 3:1-2

   1. Moreover he said unto me, Son of man, eat that thou findest; eat
   this roll, and go speak unto the house of Israel.

   1. Et dixit mihi, Fili hominis, quod inveneris, comedendo comede,
   volumen hoc, et vade loquere ad domum Israel.

   2. So I opened my mouth, and he caused me to eat that roll.

   2. Et aperui os meum, et pavit me volumine isto.


   When the Prophet is ordered to [6]eat whatever he receives, this ought
   not to be extended to everything which he meets with, but, whatever may
   be the taste of the book, he is forbidden to refuse it: for its
   bitterness might possibly cause him to reject the threats of God.
   Lastly, the quality of the book is noted, because it contained nothing
   but the material for sorrow. He adds, that he opened his mouth, for the
   sake of obedience; by which he signifies that he was not curious or
   dainty in seeking to taste it, but that he took what was divinely
   offered him, without the slightest hesitation. Now he adds --
     __________________________________________________________________

   Ezekiel 3:3

   3. And he said unto me, Son of man, cause thy belly to eat, and fill
   thy bowels with this roll that I give thee. Then did I eat it; and it
   was in my mouth as honey for sweetness.

   3. Et dixit mihi, Fili hominis, ventrem tuum pasce, et viscera tua
   reple [66] volumine isto, quod ego do tibi, et comedi, et fuit in ore
   meg tanquam mel in dulcedine.


   Ezekiel, as we have just seen, proceeds to say, that a book was given
   him to eat, because God's servants ought to speak from the inmost
   affection of their heart. We know that many have a tongue sufficiently
   fluent, but use it only for ostentation: meanwhile, God treats their
   vanity as a laughing stock, because their labor is fruitless. Hence we
   must observe the passage of Paul already quoted, "the kingdom of God is
   with power." (1 Corinthians 4:20.) But the efficacy of the Holy Spirit
   is not exerted unless when he who is called to teach applies his
   serious endeavors to attain to the discharge of his duty. For this
   reason, then, Ezekiel is commanded to eat the roll Next he says, it was
   as sweet as honey; and, but a little before, he said it was filled with
   curses: therefore, either he had put off all humanity, or ought to be
   grieved, when he found himself appointed to be the herald of God's
   vengeance. But, in other places, we saw that the servants of God were
   endued with feelings of an opposite kind; for, as they were often rough
   and stern like their work, so they condoled with the miserable people:
   but, their grief did not hinder them from proceeding in the discharge
   of their duty. For this reason Ezekiel now says, the book was sweet,
   because he acquiesced in God's commands, and although he pitied his own
   people, yet he acknowledged that it could not happen otherwise, and
   subscribed to the just judgment of God. Therefore, by the word
   sweetness, he signifies his acquiescence in embracing the office
   enjoined upon him, and he so obeyed God that he forgot all the material
   for sorrow in the book, because the justice of God prevailed and thus
   extinguished the feeling of too great humanity which might otherwise
   have delayed him. Jeremiah uses the same expression. (Jeremiah 15:16.)
   He says, that he found the words of God, and that they became to him
   gladness and joy of heart. For we saw, that he was only anxious but
   very sorrowful when he thought that utter destruction was impending
   over the people. But, as I have just said, these two things are not
   discordant: that Prophets should desire the safety of the people, and
   use their utmost endeavors to promote it, and yet manifest a firm
   constancy, and never hesitate, when necessity demands it, to condemn
   the people and to utter God's threats which are enjoined upon them.
   Thus shortly afterwards Jeremiah says, that he was filled with anger;
   thy words were found, says he, and I did eat them, and they afforded me
   joy and gladness of heart, because thy name has been called over me, O
   Jehovah God of hosts: that is, because I have been taught by the power
   of thy Spirit, and as I have been called to this office, so thou hast
   stretched forth thy hand unto me that I may fulfill thy commands with
   good faith and constancy: therefore thy words were my delight.
   Afterwards he adds, (Ezekiel 3:17,) neither have I sat in the council
   of scorners, nor have I exalted myself for the sake of throwing off the
   yoke; for since I perceived that thou must be obeyed, I was, as it
   were, overpowered, yet I did not sit with the scorners, but I sat
   alone, says he, because thou hast filled me with indignation. Hence we
   see, that in one person were two feelings very different and contrary
   in appearance, because he was filled with indignation, and yet received
   joy through the words of God.
     __________________________________________________________________

   [66] "Thou shalt fill." -- Calvin
     __________________________________________________________________

   Ezekiel 3:4-7

   4. And he said unto me, Son of man, go, get thee unto the house of
   Israel, and speak with my words unto them.

   4. Et dixit mihi, Fili hominis, vade (ingredere) ad domum Israel, et
   loquere ad eos in sermonibus reels.

   5. For thou art not sent to a people of a strange speech and of an hard
   language, but to the house of Israel;

   5. Quia non ad populum profun-dos [67] labiis et gravem lingua, tu
   missus es ad domum (Israel scilicet.)

   6. Not to many people of a strange speech and of an hard language,
   whose words thou canst not understand. Surely, had I sent thee to them,
   they would have hearkened unto thee.

   6. Non ad populos multos pro-fundos labio et graves lingua quos non
   intelliges; [68] si non ad eos misis-sem to, ipsi audissent to.

   7. But the house of Israel will not hearken unto thee; for they will
   not hearken unto me: for all the house of Israel are impudent and
   hardhearted.

   7. Atqui [69] domus Israel non volent ad audiendum to, quia si non
   volunt audire me, quia tota domus Israel duri fronte (vel proefracti)
   et robusto corde ipsi.


   Now at greater length God explains why he wished his servant to eat the
   volume which he held forth in his hand, namely, that when instructed by
   it he might approach the children of Israel; for he ought not to come
   empty, and we know that man of himself can bring forward nothing solid:
   hence Ezekiel must receive from God's hand what he delivers to the
   Israelites. Let us then preserve this order, as the volume is first
   given to the Prophet, and then transferred to the people. God orders
   him, to offer or speak his own words, which is worthy of remark, as
   having the same meaning. But if Ezekiel ought to bring forward nothing
   but what he had received from God, this rule ought to prevail among all
   God's servants, that they should not heap up their own comments, but
   pronounce what God teaches them as if from his mouth: lastly, that
   passage of Peter (1 Peter 4:11) ought to guide us, he who speaks in the
   Church ought to speak the words of God. Now he adds, I do not send thee
   to a people strange in speech and hard in language, but to the house of
   Israel Stone think that the prophet is here animated to his duty,
   because God demanded nothing from him which was too difficult. For if
   he had been sent to remote nations with whom there was no interchange
   of speech, he might object that a greater burden than he could bear was
   imposed upon him. The difficulty would then have been a complete
   obstacle. They think that remote and foreign nations are here compared
   with the people of Israel, that he may discharge his duty with
   alacrity, as if it had been said, "I do not send thee to strangers. For
   neither could they understand thee, and they also would be barbarians
   to thee, but because thou art familiarly acquainted with thine own
   people, thou canst not turn thy back when I send thee unto them." But
   this opinion does not approve itself to me, because I read these three
   verses in the same context, as they are united. It is by no means
   doubtful, that, by this comparison, God aggravates the impiety of the
   people. For this sentence is first in order, that the Israelites would
   be deaf, although the Prophet should use among them the common and
   vernacular language: this is the first point: now he shows the reason,
   because they were a bitter people Here God signifies, that nothing
   prevented the Israelites from obeying the doctrine of the Prophet but
   their malice and impiety. For this reason he says, I do not send thee
   to a people profound in speech I know not how some have conjectured
   that this epithet means learned or clever; for it is the same thing for
   a people to be of a strange speech and of a hard language. For what is
   a "hard" but a barbarous language? Now we perceive the genuine sense,
   that the Prophet is not sent to men of an unknown language because he
   would have been a barbarian to them and they to him. I do not send thee
   to them, therefore, but to the house of Israel.

   Now he adds, not to many peoples Those who translate "many" by "great,"
   do not understand the Prophet's meaning, for God had spoken in the
   singular number concerning all people, but now he uses the plural, as
   if he had said, I send thee neither to Egyptians, nor to Chaldeans, nor
   to any other remote nation, since the world is on all sides of thee,
   inhabited by peoples whose language thou dost not understand: to those
   therefore I do not send thee. The particle, if not, follows, and Jerome
   translates, "If I had sent thee unto them," although the negative
   particle is interposed, literally, if not, but because this phrase
   appears harsh, some have supposed 'm-l', am-la, to have the sense of
   swearing, and interpret it affirmatively for k'mt, cameth, "truly," or
   "surely." But if we receive it so, the passage will be defective; for
   they understand 'm, am, "again," "afterwards:" for these two words,
   'm-l', am-la, have the force of an oath interposed. What sense then
   shall we extract from the words, "truly I will send thee unto them, and
   they shall hear thee?" We see then this sense to be too forced. Some
   explain the passage thus: "If I had not sent thee unto them, they would
   have heard thee," as if God here blamed the disposition of the people,
   because they rather sought vain and foolish prophecies:, than submitted
   themselves to the truth; just as if he had said, if any impostor should
   pour darkness upon them, they would immediately embrace his fables and
   lies, as they are so prone to foolishness. Since, therefore, I send
   thee, therefore they do not hear. But this explanation does not suit,
   because a little afterwards we shall see it in its own place. To me
   therefore this context is most probable, if I had not sent thee to
   them, these also would have heard thee, as if it had been said, unless
   a difference of speech had interposed, I had rather have used thine
   assistance with reference to foreign nations. In this way God signifies
   his displeasure, when he says, that he would rather send his Prophet
   hither and thither than to the Israelites, except through the want of a
   common language; for this difference of language presented the only
   boundary to the Prophet, so that he was confined to his own people. In
   this sense there is nothing forced. I do not, therefore, send thee to
   many peoples, profound in speech and strange in tongue, because thou
   wouldst not understand their language But if this had not been an
   obstacle, I would have sent thee, and they would have heard thee. We
   see then what I have just touched upon, that the Israelites are
   compared to foreign or uncircumcised tribes, because they rejected the
   instruction offered them, not through ignorance of the language, but
   through the hardness of their heart. Isaiah also says, (Isaiah 28:11,
   13,) that the word of God would be deep and obscure to even the Jews
   themselves, but in another sense; he also compares his prophecies to a
   sealed book, since God had blinded them according to their deserts.
   Since therefore they were so given over to a reprobate mind, and were
   destitute of sound understanding, therefore he says, that his teaching
   would be like a closed and sealed book: then he says, that he would be
   a barbarian, as if he was using an unknown language. So God in this
   place clearly shows that the house of Israel were suffering no
   impediment in profiting by his word, except their own unwillingness to
   hear. (Isaiah 8:16; Isaiah 29:11.) For he says, that the heathen would
   be obedient, if they could be partakers of such a benefit. Unless
   therefore the language of the Prophet had been unknown to the profane
   and uncircumcised heathen, he had there found attentive and obedient
   disciples, as God testifies. How then comes it to pass that the house
   of Israel cannot hear! It now follows, But the house of Israel are
   unwilling to hear, that is, the house of Israel is unwilling to hear
   thee, because it will not hear me, says he.

   Now, therefore, we clearly see the sloth of the people assigned as a
   reason why they purposely rejected the Word of God, and hardened
   themselves in obstinacy. He also ascends higher, and says, that the
   people were not only disobedient to the Prophet but to God himself, as
   Christ also when he exhorts his disciples to perseverance in teaching.
   Therefore, says he, they will not hear you, because they will not hear
   me, and why am I and my teaching hated by them, unless because they do
   not receive my Father? (John 15:18.) For this stumblingblock is likely
   to break the spirits of the pious, when they see their teaching so
   proudly rejected. This reproach alone, therefore, is often accustomed
   to recall the servants of God from their course: but this admonition is
   proposed to them in the midst, that God himself is despised. Why then
   should they take it ill, that they are held in the same estimation as
   God, who is himself rejected? They think themselves undeserving of such
   contempt and haughtiness being thrown upon their labor. But is not God
   worthy of being listened to before all angels? Since, then, they are
   proud and unbelieving towards God himself, it is not surprising that
   they do not reverently receive what is proposed to them by mortal man.
   Now, therefore, we see what the intention of God is when he says, the
   house of Israel will not hear thee, because they do not hear me: lest
   it should be vexatious to the Prophet to see his labor profitless, nay,
   even the children of Israel rising against him: because he ought to
   bear it patiently, if he should suffer the same obloquy which they did
   not hesitate to display against the Almighty himself. It follows,
   Because the whole house of Israel is of a bold or a daring aspect, and
   of a hard heart He repeats what we saw before, but in other words --
   namely, that the people's hardness of heart was untameable, and that
   they were not only obstinate in heart but brazen in countenance, so
   that they cast aside all modesty; and lastly, he implies that their
   obstinacy was desperate, when he joins a brazen countenance with a hard
   heart.
     __________________________________________________________________

   [67] That is, "profound in speech:" it is a collective noun, hence the
   number is changed: literally. "to a people profound in Up." -- Calvin.

   [68] That is. "whose language thou writ not understand. -- Calvin.

   [69] The copula here is taken adversatively -- "but are unwilling to
   hear thee." -- Calvin
     __________________________________________________________________

   Ezekiel 3:8-9

   8. Behold, I have made thy face strong against their faces, and thy
   forehead strong against their foreheads.

   8. Ecce posui facies tuas (faciem tuam) duram contra facies ipsorum, et
   frontem tuam duram contra frontem ipsorum.

   9. As an adamant harder than flint have I made thy forehead: fear them
   not, neither be dismayed at their looks, though they be a rebellious
   house.

   9. Tanquam adamantem fortiorem lapide (vel saxo) posui frontem tuam, ne
   timeas ipsos, et non frangaris a fade (vel a praesentia ipsorum) quia
   domus rebellionis sunt. [70]


   Ezekiel was forewarned of the obstinacy of the people, yea, even of
   their desperate wickedness. Now God strengthens him lest he should
   despair when he saw that he must contend with such abandoned and
   reckless men; for what else was it than contending with stones? If
   Ezekiel had been commanded to strike a mountain, it would have been
   just the same as contending with such a people. He had need then of
   this strengthening, viz., his forehead should be adamant against the
   hardness of the people If he had hoped for more fruit from his labor,
   perhaps that facility had been the cause of negligence: for confidence
   makes us more remiss when the work in hand is neither laborious nor
   difficult. The Prophet, therefore, would have been colder, if,
   certainly persuaded that the people would be docile, he had approached
   them more carelessly. God, therefore, excites him when he speaks of
   their obstinacy. As then it was useful that the Prophet should
   comprehend how arduous was the duty to the discharge of which he was
   called, so also he ought to be armed with the strength of God, for
   otherwise he would have been easily overcome by its difficulty. This is
   the reason why God adds, that he had given him a stout front and a
   brazen aspect against the face and front of the people Besides, in this
   way he was admonished that fortitude was to be hoped for from some
   other quarter, that he might not spend his strength in vain, but allow
   himself to be governed by the Spirit of God. For when we think only on
   the quality and quantity of our own powers, they may easily flow away,
   and disperse, and even become vapid, unless we discharge our duty with
   manliness. God, therefore, recalls his Prophet when he says, that he
   had given him a face, as if he would say, that the Prophet did not make
   war in his own strength, but was armed with celestial virtue. Although,
   therefore, this seems to have been spoken once for Ezekiel's private
   use, yet it belongs to us all. Let us learn, then, when God calls us to
   the office of teaching, never to measure the effect of our work by the
   standard of our own capacity, nor yet to consider our own powers, but
   to repose on some communicated strength which God here extols in no
   empty praises. Whoever, therefore, shall acknowledge that God is
   sufficient for overcoming all obstacles, will gird himself bravely for
   his work; but he who delays for calculating his own strength is not
   only weakened but is almost overcome. Besides, we see that we are here
   instructed in humility and modesty, lest we should claim anything as
   due to our own strength. Hence it happens, that many are so full, yea
   so puffed out with confidence, that they bring forth nothing but wind.
   Hence, let us learn to seek from God alone that fortitude which we
   need: for we are not stronger than Ezekiel, and if he needed to be
   strengthened by the Spirit of God, much more do we at this time need
   it.

   Lastly, we gather from this passage that although the whole world
   should rise up against the servants of God, yet his strength would be
   superior, as we saw it was with Jeremiah: They shall fight against
   thee, but they shall not prevail. (Jeremiah 1:19; Jeremiah 15:20.)
   Hence there is no reason why we should be afraid of the violent attack
   of any enemy, and although the whole world should be in a tumult, yet
   we need not tremble, because God's strength in us will always be more
   powerful. Therefore it is added, as an adamant, harder than flint, have
   I placed thee; therefore do not fear them. God says I have placed the
   forehead of the Prophet like adamant; not that he strove with the
   people by either injustice or audacity, but because God opposed the
   confidence with which Ezekiel was endowed to the furious impudence of
   the people. In this sense then the forehead of the Prophet is said to
   be adamant Now he adds -- do not fear, then, and do not be broken by
   their face or presence These phrases, that the Prophet be not broken,
   and yet fear not, seem to be opposed to each other, since he excels in
   unconquered fortitude. But God so tempers his favor, that the faithful
   always have need of excitements, even when he animates them, and
   supplies them with strength. God, therefore, so works within his
   servants, that they do nothing except as they are ruled by his Spirit;
   and yet they have need of his teaching, since his exhortations to them
   are never superfluous. Profane men think that there is no use in
   teaching, and that all exhortations are frivolous, if God, when he acts
   upon us by his Spirit, not only begins, but continues and perfects his
   own work. But the Scripture shows that these two things mutually agree;
   for while God strengthens us and renders us unconquerable by his
   Spirit, at the same time he breathes virtue into his exhortations, and
   causes them to flourish within us, and to bring forth fruit In this way
   God on his part confirms his Prophet, by giving him an adamantine
   forehead and more than stony, and by giving him an unconquered spirit,
   and yet he exhorts him to fear not. We see, then, how God governs his
   own people within them, and yet adds teaching as an instrument of his
   Spirit. Then he adds, because they are a rebellious house, or although
   they are; for the particle ky, ki, is often put adversatively, as we
   have said elsewhere. If we take it in its proper sense, it will suit
   very well, because they are a rebellious house; as if it had been said,
   the Prophet has no cause for fear, because he was carefully admonished
   beforehand, and nothing new could happen; for we are accustomed to be
   very much frightened by novelty; but when we have meditated on what
   happens, we are not disturbed, neither do we stand still nor hesitate;
   for although the Prophet had already learnt that the house of Israel
   was rebellious, yet he perseveres, because he experiences nothing new
   or unusual. It follows --
     __________________________________________________________________

   [70] mrv-hmh meri-hemeh, a word which we have formerly discussed. --
   Calvin.
     __________________________________________________________________

   Ezekiel 3:10-11

   10. Moreover he said unto me, Son of man, all my words that I shall
   speak unto thee receive in thine heart, and hear with thine ears.

   10. Et dixit mihi, Fili hominis, omnes sermones meos quos loquor ad te
   sume in corde tuo, et auribus tuis audi.

   11. And go, get thee to them of the captivity, unto the children of thy
   people, and speak unto them, and tell them, Thus saith the Lord GOD,
   whether they will hear, or whether they will forbear.

   11. Et vade (ingredere) ad transmigrationem, [71] ad filios populi tui,
   et loquere ad ipsos: et dic illis: sic dicit Dominator Iehovah, sive
   audiverint sire cessaverint.


   This is a repetition of the same doctrine; for we said that our Prophet
   is more verbose than Isaiah, and even than Jeremiah, because he had
   accustomed himself to the form of speech which was then customary among
   the exiles, he is not, therefore, either so restricted or so polished;
   but we must understand that he accommodated his language to learners,
   because he had to do with a people not only rude and dull, but also
   obstinate. And then they had degenerated as much from the purity of
   their language as from that of their faith; hence the Prophet purposely
   bends aside from elegance of language. Whatever repetition he might use
   with men so dull and slothful, it was not superfluous. He says,
   therefore, what we have formerly seen, that he was commanded to speak
   all the words, but he previously says, that he was commanded to receive
   them in his heart, and to perceive them with his ears The order is
   inverted, because we must perceive with the ear before we receive in
   the heart. And they philosophize with more subtlety than truth who say,
   that the interior hearing precedes, inasmuch as the ears are struck by
   the sound in vain, unless the heart was already docile. For although
   God prepares his elect for hearing, and gives them ears for that
   purpose, yet his teaching does not penetrate to their minds before it
   has been received by the car. There is no doubt, then, that here one
   thing is put before the other, by what we call a husteron proteron The
   result is, that; the Prophet, as he is sure of his calling, hears God
   speaking to him. But this was not said for his sake, but that he might
   securely boast himself to be a servant of God, and bring forward
   nothing but what he had heard from the mouth of God himself. As,
   therefore, in this confidence, he was to contend against the people's
   impiety, so he was commanded to hear the words of God We hear, then, a
   repetition of what we formerly saw, namely, that the Prophet freely
   boasts that he did not bring forward merely windy eloquence, as profane
   men do, who have no other object than to obtain the applause of men.

   The Prophet, therefore, here says, that he was commanded to receive the
   words of God in his heart.

   Now it is added, that he may go and proceed to the captivity, to the
   children of his own people We see, then, that God does not regard the
   Prophet so much as the Israelites, because they had never willingly
   yielded to the Prophet when he brought a message by no means pleasing.
   For nothing could be more sad and hateful to them than to hear threats
   and curses. Because, then, they had never willingly bent to obedience,
   he is sent with a testimony that he had learnt what he uttered in God's
   school; then that he had so learnt from God, that he adds nothing of
   his own; lastly, that he so speaks, that; the obstinacy of the people
   is not overcome: Whether they will hear, or whether they will forbear,
   do thou nevertheless go forward Wherefore? Thou shalt say, thus saith
   the Lord. We have already explained the meaning of this phrase, namely,
   where we are persuaded that our labor is pleasing to God, although it
   be useless to men, yet this ought to suffice us, that God has sent us.
   Then he wishes to try our constancy, lest when we see ourselves
   laboring in vain, we should cease on that account, instead of being
   prepared to obey, whatever may happen.
     __________________________________________________________________

   [71] That is, to the captives. -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since thou art desirous that the teaching of thy
   Prophet should be set before us, so many ages after his death, that we
   be not either obdurate or rebellious; but may we submit ourselves to
   thee in all becoming reverence and obedience, that the labor which
   ended in the condemnation of thine ancient people, through their
   contumacy, may this day be salutary to us, and may we so follow what
   thou teachest through him, that we may tend to the goal to which thou
   callest us, until after finishing our course with perseverance, we may
   be at length gathered together within thy celestial kingdom, through
   Christ our Lord. -- Amen.
     __________________________________________________________________

   Lecture Ninth.
     __________________________________________________________________

   Ezekiel 3:12

   12. Then the Spirit took me up, and I heard behind me a voice of a
   great rushing, saying, Blessed be the glory of the LORD from his place.

   12. Et sustulit me Spiritus: et audivi post me vocem strepitus magni
   Benedicta gloria Iehovae e loco suo.


   The Prophet again affirms what we have formerly seen, that God had
   worked upon his mind by the secret instinct of his own Spirit.
   Although, therefore, God had exhorted him to fortitude, yet the Prophet
   shows what he demanded of himself. In short, the Prophet was strong in
   God, because God implanted his virtue within him. He says, therefore,
   that he was raised up by the Spirit, which only means that the
   agitation within him was of no avail, unless through heavenly
   inspiration; so also he ought to be carried beyond himself for the
   time, that nothing human should appear within him. But more will be
   said about this hereafter.

   He adds, that he heard a voice of a great rushing, that is, a sonorous
   voice, and one different from the usual voice of men: for the, Prophet,
   by the noise or [7]tumult of the voice, could distinguish it from the
   usual voice of men. Blessed, said it, be the glory of Jehovah from his
   own place We cannot doubt that this benediction was suitable to the
   occasion of its utterance: when, therefore, this voice was heard, God
   wished to refute the clamorous voices of the people who thought
   themselves injured. For we know that the people were querulous, and
   murmured because they thought themselves treated with greater harshness
   than they deserved. Hence the glory of God is opposed to all impious
   and sacrilegious blasphemies, which the Israelites were in the habit of
   vomiting forth against God, as if he treated them cruelly. In short,
   this voice restrained all calumnies, by which the impious then
   endeavored to overwhelm the glory of God. He says that glory is
   blessed, because although men dare not utter gross and open reproaches
   against God, nevertheless they curse his glory as often as they detract
   from his justice, and accuse him of too much rigor. Hence, in
   opposition to this, a voice is heard, saying, the glory of God is
   blessed

   By God's place, I understand the Temple. I confess that in many
   passages of Scripture heaven is so called; not that God's essence,
   which is immense, can be included within any place; for as heaven is
   called his throne or seat, so also the earth is his footstool, because
   he fills all things with his immensity. So here, as often in other
   places, the Temple is called God's place, because he dwelt there with
   respect to men. Besides, this is said as well with reference to the
   exiles as to the rest of the people yet remaining at Jerusalem. For the
   exiles did not sufficiently consider that they were banished from their
   country, and dragged into a distant region, through the just vengeance
   of God. Since, therefore, this captivity did not sufficiently subdue
   them, the name of God ought to be set before them, that they might know
   that they were not banished from their country by the cruelty of their
   enemies, but by the judgment of God. The Prophet, doubtless, regards
   also those Jews who as yet remained at home: for they boasted that God
   was seated in the Temple, and so fancied that they should be always
   safe under his protection. But the Prophet, as we shall afterwards see,
   denounces on those who remained a punishment similar to that of those
   who were in captivity. It is then just as if he had said that God
   remained in his Temple, that he might shine there with conspicuous
   glory. Now as he wished to humble the ten tribes as well as the other
   two, so he wished to alleviate the grief of them all, that they should
   not cease to hope for the promised return. For calamity itself might
   lead them to despair, and to suppose their salvation impossible: nay,
   to think that God was as it were dead, and his virtue extinct. To what
   purpose, then, was the worship of God? to what purpose the splendor and
   dignity of the Temple, unless that God should protect his own? But they
   had been deserted by him; here then was matter for despair, unless it
   had been met: the Prophet now treats this, since on one side he reminds
   them that God was the just avenger of wickedness, when he suffered the
   ten tribes to be dragged into exile, yet that he would be their
   deliverer, because he does not cease to reign in his Temple, although
   profane men think him conquered, and treat with wanton insolence their
   own triumphs over him. Now therefore we perceive the sense of the
   Prophet: for this sentence would be cold if it were merely general; but
   when it is accommodated to the state of things at the time, we see that
   the glory of God is not extolled by any vain eulogium, and that the
   Temple is not mentioned in vain. (Psalm 11:4; Psalm 103:19; Isaiah
   66:1.)
     __________________________________________________________________

   Ezekiel 3:13

   13. I heard also the noise of the wings of the living creatures that
   touched one another, and the noise of the wheels over against them, and
   a noise of a great rushing.

   13. Et vocem [72] alarum animalium osculantium cujusque ad sociam: et
   vocem rotarum e regione ipsorum, vocem (inquam) strepitus magni.


   The Prophet now seems to express from whence the voice which he heard
   proceeded: for I do not think that the voice proceeded from any other
   quarter, and that afterwards the living creatures moved in unison with
   the wheels, but it seems to me to explain what would otherwise have
   been doubtful, namely, that God's glory was celebrated by the living
   creatures and the wheels. It is not wonderful then that a voice should
   be attributed to the living creatures, because we saw them to be
   cherubim or angels, as by the wheels God wishes to mark all actions and
   motions; motions, I say, which seem fortuitous, but yet are governed by
   the living creatures, whom God inspires with his own virtue, while he
   wishes to execute his designs, and so exercises his dominion over all
   creatures; for nothing happens which is not governed by his will. Hence
   a voice proceeds as well from the living creatures as from the wheels,
   which extolled the glory of God, and proclaimed him, in the midst of
   that sad and wretched slaughter of the people, still reigning in his
   own Temple; then, indeed, especially exercising his power, because he
   was a judge, in punishing their wickedness; then because he was about
   to become the deliverer of his own people, as he had promised them
   restoration after seventy years. He says also, I heard the voice of
   wings when they mutually embraced each other; for nqs, nekesh,
   signifies to embrace: others translate, when they struck or engaged in
   conflict with each other: but by the word osculating, conjunction is
   metaphorically signified. When, therefore, each wing embraced its
   fellow, then the voice emerged: he adds also the same thing concerning
   the wheels, and at length he repeats what he had said, that there was a
   sound of a great rushing It follows --
     __________________________________________________________________

   [72] Jerome rightly shows us that it is repeated -- apo toukoinou
   "Therefore I heard a voice." -- Calvin.
     __________________________________________________________________

   Ezekiel 3:14

   14. So the Spirit lifted me up, and took me away, and I went in
   bitterness, in the heat of my spirit; but the hand of the LORD was
   strong upon me.

   14. Et Spiritus sustulit me, et sumpsit me: et profectus sum amarus pro
   indignatione spiritus mei, et manus Iehovae super me fortis.


   He confirms what we have formerly seen, namely, that he was acted upon
   by the Spirit of God, so that it was in some way without himself, and
   not as profane men have invented, enthusiastically: for their Prophets
   were deprived of self-control, and the devil so dealt with them, that
   they were not of sound mind. Hence the Prophet does not understand that
   he was deprived of self-control, because God's Prophets were of a
   sedate and composed mind; but he understands that he was so governed by
   the Spirit of God, that he was unlike himself, and did not breathe a
   terrestrial air; lastly, he understands that visible marks were graven
   upon him, which obtained for his doctrine authority with all the
   people. And it was the more necessary that the Prophet should be
   adorned with his own proofs, on account of the dullness of the people,
   and also because his message was distasteful to them, and he had not
   previously discharged the duty of a teacher. It was needful, therefore,
   that he should be so renewed that the people should acknowledge him as
   inspired. He had lived familiarly among his friends, and was
   sufficiently known both by appearance and character. Meanwhile God, as
   I have said, separated him from common life, that he should represent
   something celestial; and the object of this was, as we have shown, to
   conciliate confidence and reverence towards his teaching. He felt
   indeed the agitation of the Spirit, and it is scarcely to be doubted
   that the people also knew it, otherwise they would scarcely have had
   confidence in him when speaking of himself.

   The object of this remarkable government of the Spirit was, that the
   Israelites, if only awake and attentive to the miracle, might know the
   Prophet to be in some manner renovated. But what follows seems opposed
   to the former sentence; for he says (Ezekiel 3:3) the volume was sweet
   as honey, but now that he departed in the bitterness of his spirit;.
   but as I briefly explained yesterday, this is easily reconciled; for
   the Prophet was not deprived of all sensation. Although he was entirely
   consecrated to God, and in no degree remitted his diligence and
   alacrity, yet he retained some human feelings: hence the spirit of
   bitterness of which he speaks, which he calls his own spirit Whence we
   perceive an implied contrast between that motion by which he was caught
   up and that feeling, which, although not sinful, was in some way
   different from the grace of the Spirit, because the Prophet so burnt
   with zeal that he performed the commands of God almost in forgetfulness
   of self: yet, at the same time, he felt within him something human,
   since the power of the Spirit had not extinguished all sorrow. We hold,
   therefore, that the Prophet was in some degree inspired by the Spirit,
   and yet that his own spirit was bitter He adds, and the hand of Jehovah
   was strong upon me By "hand," some understand prophecy, but in my
   opinion ignorantly: I do not doubt that its meaning is power or
   authority. He says, the hand of God was strong, because he ought to
   obey God, although the bitterness of which he spoke should draw him in
   a contrary direction. As Paul says, (2 Corinthians 5:14, and
   Philippians 1:23,) that he was constrained by a zeal of God, so also
   the Prophet signifies that he was constrained by the secret instinct of
   the Spirit, so that he did not act from human motives, nor yet obey the
   wishes of his own mind, nor follow his own individual will, but was
   only intent on rendering obedience to God. In this sense, then, he
   says, that the hand of God was strong upon him Otherwise it might be
   objected -- why did he not fall away when he was so oppressed with
   grief, and anxiety so overwhelmed his spirit? he replies, the hand of
   God was strong and prevailed, since otherwise he would have failed a
   hundred times, had he not been supported by the power of God. And thus
   we see that there was some repugnance in the Prophet, since as man he
   was affected with sorrow, but the power of the Holy Spirit ruled over
   him, so that he denied himself and all his human affections.
     __________________________________________________________________

   Ezekiel 3:15

   15. Then I came to them of the captivity at Telabib, that dwelt by the
   river of Chebar, and I sat where they sat, and remained there
   astonished among them seven days.

   15. Et veni ad transmigrationem [73] in Thelabib: sedebant [74] autem
   prope flumen Chebar: illic ipsi sedebant; et sedi etiam illic septem
   diebus, obstupescens [75] in medio ipsorum.


   Now he says, that he had returned to his own people, not that he had
   ever removed from them, but had been drawn by the vision from the
   intercourse with men. For God revealed himself to him on the bank of
   the river Chebar, but he was solitary: and that this was done by
   vision, is by no means doubtful, since he was always among his own
   people. How then does he say, that he is now returned? Why, because the
   vision had vanished, and so he was entirely occupied with the other
   captives. What some affirm with subtlety, that he was like a monk, is
   frivolous: for they say, that he abhorred the wickedness of the people,
   and, that he might not contract any stain of impurity, had sought
   solitude: but this is not probable. Without doubt., the Prophet means
   that he returned to his former mode of life from the time when he heard
   God speaking and saw the vision. He then says -- I sat seven days in
   some way absorbed in either admiration or sorrow, for smm, shemew,
   signifies "to be desolate," "to be astonished," "to wonder." But as to
   the Prophet sitting quiet and silent for seven days, there is little
   doubt but that in this way God prepared him for beginning to speak
   afterwards to the greater surprise of the whole people. Nor ought it to
   seem absurd that he was dumb although sent by God:: for this did not
   occur through any negligence or delay which can be accounted a fault,
   but the office of teaching had been so imposed that he was not yet
   instructed by any fixed commands; as if any one were chosen ambassador
   either by a king or a senate, and were afterwards furnished with his
   instructions, so the Prophet was called to the prophetic office., but
   knew not yet what he was to say. He had indeed eaten the roll, but God
   had not yet suggested whence he ought to begin, nor how he ought to
   temper his doctrine. Hence Ezekiel had not yet been drawn forth:
   therefore he says, that he sat with either great stupor or great
   desolation, as they say. For his very appearance would rouse the
   attention of men, that they should enquire the meaning of this unusual
   sorrow. Whatever it was, we see that this silence was a preparation for
   the discharge of his duty with greater fruit and efficacy, since his
   speech ought afterwards to be received with greater reverence when he
   had been silent for seven days

   Then he says, I came to the exiles who sat in Thelabib I willingly
   accord with the opinion of those who take this for the name of a place,
   and ancient interpreters even have left these two words. Their
   Septuagint version has meteoron, as if it meant "lofty." tll, thelel,
   signifies to elevate, but it ought to be tlvl, thelol, if the Prophet
   meant that he was exalted, but this is not suitable, since he rather
   asserts that he was like the rest of mankind after the vision was
   withdrawn. Some render it "skillful," but I am not aware of their
   reason: but as I have already said, their opinion is probable, who
   suppose it the proper name of a place. Jerome translates, "a heap of
   fruit," and not badly; for this was probably the origin of the place's
   name, as cities and villages and mountains often receive their name
   from their situation and other circumstances; so also [8]this place was
   called Thelabib. For tl, thel, signifies "a heap," and 'vyv, abib,
   means a "stalk," or "straw of corn," and it may, therefore, be that the
   place was called Thelabib on account of its fertility, since the
   harvest there is very plentiful. But this is of no great moment. What
   we have mentioned must be especially remembered, that the Prophet was
   beheld in that sad and sorrowful countenance, and was silent for seven
   days
     __________________________________________________________________

   [73] That is, to the captives. -- Calvin.

   [74] Literally, the passing over of those sitting -- Calvin.

   [75] Or, desolate -- Calvin.
     __________________________________________________________________

   Ezekiel 3:16-17

   16. And it came to pass at the end of seven days, that the word of the
   LORD came unto me, saying,

   16. Et accidit a fine septem dierum [76] factus [77] sermo Iehovae ad
   me, dicendo.

   17. Son of man, I have made thee a watchman unto the house of Israel:
   therefore hear the word at my mouth, and give them warning from me.

   17. Fili hominis, speculatorem posui [78] to domui Israel: audies ergo
   ex ore meo sermones, et admonebis illos ex me.


   Now the Prophet shows more clearly why he continued in silence for
   seven days, because, indeed, he had been appointed a teacher, but the
   time had not fully arrived in which he was to utter the commands of
   God. He waited, therefore until he should receive a distinct message.
   Hence he says, at the end of seven days I received a word from the Lord
   Whence we gather, that he had been chosen before, and that the burden
   of an embassy was imposed upon him: meanwhile he stood, as it were, in
   suspense, because he did not distinctly understand what he was to say,
   and where he ought to begin. Hence it appears, that God acts by degrees
   towards his servants, so that he claims them for his own, then he shows
   them generally what duties and labors they have to discharge, and at
   length he sends them forth to the performance of their work, and the
   execution of their office. This we see was done in the case of our
   Prophet. For first he learned that he was chosen by God, afterwards he
   was admonished generally to behave himself courageously, and not to
   yield to any threats or terrors: at length God explained to him what
   commands he wished him to bear to the people. As yet God seems to speak
   but generally, but it is as if he announced that the time had come when
   the Prophet must gird himself to his work: hence he says, Son of man I
   have appointed thee a watchman of the house of Israel

   What Ezekiel heard belongs to all teachers of the Church, namely, that
   they are Divinely appointed and placed as on watch-towers, that they
   may keep watch for the common safety of all. It was the duty of those
   who have been appointed from the beginning ministers of the heavenly
   doctrine to be watchmen. And would that in the Papacy, as this name has
   been imposed on idols, dumb and blind and deaf, those who with swelling
   cheeks call themselves Bishops, had been admonished of their vocation.
   For we know that the word Bishop means the same as watchman. But when
   they were boasting themselves to be bishops, they were drowned in the
   darkness of gross ignorance: then also they were buried in their
   pleasure, as well as in sloth, for there is no more intelligence in
   these animals than in oxen or asses. Asses and oxen do spend their
   labor for the advantage of man, but these are not only destitute of all
   judgment and reason, but are altogether useless. But what I have said
   is to be remembered, when God chooses Prophets, that they are placed,
   as it were, on watch-towers, that they may keep watch for the safety of
   the whole Church. This ought now to have its force, that pastors may
   acknowledge themselves placed in stations whence they may be watchful:
   and this, indeed, is one point. Now this cannot be done unless they are
   endued with superior gifts and prevail in the grace of the Spirit above
   the commonalty. Nor is it sufficient that pastors should live as
   private men, but they ought to wait longer, as if they were placed on a
   lofty watchtower, which demands both diligence and a power of
   observation: this is a second point.

   It is now added, thou shalt hear words from my mouth, and shalt
   announce them to the people from me. Here a general rule is prescribed
   to all Prophets and pastors of the Church, namely, that they should
   hear the word from the mouth of God: by which particle God wishes to
   exclude whatever men fabricate or invent for themselves. For it is
   evident, when God claimed to himself the right of speaking that he
   orders all men to be silent and not to offer anything of their own, and
   then, when he orders them to hear the word from his mouth, that he puts
   a bridle upon them that they should neither invent anything, nor hanker
   after their own devices, nor dare to conceive either more or less than
   the word: and, lastly, we see that whatever men offer of their
   ownselves, is here abolished, when God alone wishes to be heard, for he
   does not mingle himself here with others as in a crowd, as if he wished
   to be heard only in part. He assumes to himself, therefore, what we
   ought to attribute to his supreme command over all things, namely, that
   we should hang upon his lips. But if this was said to Ezekiel, how is
   it that men of no authority now dare to spread abroad their own
   fictions, as we see done in the Papacy? for what. is such a religion
   but a confused jumble of the numberless fictions of men? dray have
   heaped together, from many brains, an immense chaos of errors; for they
   wish us to adore as the oracles of God whatever foolish men have
   imagined. But who among them will boast himself superior to Ezekiel?
   nay, if they were all put together will they dare to assert that they
   can be compared with him alone? And if they dare, who will admit their
   arrogance? We see then, that Ezekiel with the other Prophets is reined
   in, that he should not say anything but what he has heard from God's
   mouth.

   Now it follows, thou shalt admonish them from me The word which the
   Prophet uses, signifies as well to admonish as to caution. There is no
   doubt that he means those admonitions by which men are roused to
   caution, lest they should perish through any error or thoughtlessness.
   Hence after God had subjected the Prophet to himself, and commanded him
   to be a disciple, he appointed him a teacher, because hearing was not
   sufficient, unless he who had been called to rule the Church should
   deliver out of his hand what he had received from God. God therefore
   commands his Prophet to speak, after he had ordered him to hear. But he
   adds, from me, that the people may understand that God alone is the
   author of instruction. False teachers, indeed, proudly assume the name
   of God, as we see in the Papacy that this axiom sounds through it, that
   the Church is ruled by the Holy Spirit immediately, and therefore that
   it cannot err: but these two things are to be read conjointly, namely,
   that he who is appointed a teacher should hear God speaking, and
   afterwards should admonish in the name of God himself, that is, should
   profess that he is the minister and witness of God, so that his
   teaching should not be thought his own. For those who affect the praise
   of ability, or learning, or eloquence, often obscure the name of God,
   and therefore although they professed that they had their teaching from
   God, yet afterwards they speak from themselves: that is, they puff
   themselves up with vain ostentation, so that the majesty of God does
   not appear, nor the efficacy of the Spirit in that profane method of
   teaching. Hence God afterwards imposed a law upon his Prophet, that he
   should utter nothing but what he had heard: now he adds another clause:
   that he should admonish the people; but he must admonish them not from
   himself, but must always have in his mouth that sacred name of God, and
   show that he is in reality sent from him. For after this manner spake
   Moses, What am I and my brother Aaron? (Numbers 16:11.) Here we see
   that Moses spake from God; that is, professed himself to be God's
   minister, when he bore witness that he was nothing, that he assumed
   nothing to himself, and acted in nothing by his own peculiar counsel or
   motion.
     __________________________________________________________________

   [76] That is, "after seven days." -- Calvin.

   [77] Happened or occurred, for the same word is variously repeated. --
   Calvin.

   [78] Or. appointed. -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since thou condescendest to interest thyself in
   our salvation, and stirrest up thy servants to be to us instead of
   eyes, that we may know thy watchfulness over us lest we perish, --
   grant, I pray thee, that we may be so roused by the holy admonitions
   which flow from thee through their ministry and service, that if we
   have turned aside from the right way we may speedily return to it, and
   so go forward in our course, and be endued with such perseverance, that
   we may at length arrive at the fruition of that blessed rest, which has
   been obtained for us by the blood of thy Son. Amen.
     __________________________________________________________________

   Lecture Tenth.
     __________________________________________________________________

   Ezekiel 3:18

   18. When I say unto the wicked, Thou shalt surely die; and thou givest
   him not warning, nor speakest to warn the wicked from his wicked way,
   to save his life; the same wicked man shall die in his iniquity; but
   his blood will I require at thine hand.

   18. Cum dixero impio, morte morieris, et non admonueris ipsum, et non
   locutus fueris ad eum, admonendum impium a via sua impia, ad
   vivificandum ipsum: impius ipsc in iniquitate sua morietur: sanguinem
   vero ejus e manu tua requiram.


   The Prophet is now taught how difficult and dangerous an office he has
   now to undertake. God had previously laid it down as a law that he
   should utter nothing of himself: now he adds, that, the watchman is so
   set over the people that he must render an account of the diligence
   with which he goes through his watches. It is just as if it had been
   said that souls were committed to his care and fidelity, so that if
   they should perish he must undergo punishment before God. But it is
   better to explain the words -- if when I say to the impious, "Thou
   shalt surely die," and thou dost not admonish him, and he perish, then
   from thee will I require his blood In the first place, God confirms
   what we saw yesterday, that it is not. permitted to any mortal to
   condemn or absolve at his own discretion. When, therefore, God sends
   forth his servants, he does not resign that power, for still the
   supreme authority remains with himself: because there is one lawgiver,
   as James says, who can save and destroy. (James 4:12; Ezekiel 13:19.)
   And elsewhere Ezekiel reproves the false prophets, because they keep
   alive the souls which were dying, and slay the souls not devoted to
   death. For we know that proud men always tyrannize over the conscience
   when they take upon themselves the prophetic name, and substitute
   themselves in the place of God, as their practice is in the Papacy. For
   the Pope indeed pretends that he does nothing in his own proper name,
   but meanwhile he claims the prerogative of God, and sits in the temple
   as an idol, because nothing is more peculiar to God than ruling our
   minds with celestial doctrine; but the Papists themselves heap on their
   own comments, and so it comes to pass that they miserably distort and
   drown their own consciences even to utter destruction. They enact laws
   according to their pleasure, then they always add the condition, that
   they must be kept under pain of eternal damnation, or of mortal sin, as
   they say. This place, then, must be diligently marked, where God claims
   to himself alone the power and right of condemning: if, says he, when I
   say to the impious. From this we infer, that all those are sacrilegious
   who bind consciences with their own laws, decrees, and enactments,
   enforcing one thing and forbidding another, because they take away from
   God what here he wishes to be assigned to him, for it is his office
   alone to pronounce sentence, for Prophets are only his heralds.

   Meanwhile those fanatics are to be rejected, who, under pretext of this
   place, wish to give license to sin, and assert there is no difference
   between good and evil, because it is not our duty to condemn. For,
   properly speaking, we do not assume anything to ourselves when we
   recite what has proceeded from the mouth of God. God condemns
   adulterers, thieves, drunkards, murderers, enviers, slanderers,
   oppressors: if one inveigh against an adulterer, another a thief, a
   third a drunkard, shall we say that they take upon themselves more than
   they ought? By no means, because they do not pronounce of themselves as
   we have said, but God has said it, and they are but witnesses and
   messengers of his sentence. Yet this moderation must be maintained, not
   to condemn any one through moroseness, since many immediately abominate
   whatever displeases them, and cannot be induced to use diligent
   inquiry. Inquiry, therefore, should precede our sentences; but when God
   has spoken, then we must follow the rule which was given to the
   Prophet, if thou hast not admonished him, and spoken for his admonition
   Here the character which was imposed upon Ezekiel is referred to: for
   the same duty does not devolve upon private individuals who do not bear
   the prophetic name. For we must remark that this is not a general
   declaration which concerns all men at large, but it concerns a Prophet
   who had already been called to be a watchman: for unless those who
   sustain such a burden admonish mankind, no excuse remains for them but
   the necessity of sending an account to God for those who are lost. And
   the repetition shows that this ought not to be done as a matter of
   course, but that Prophets ought to be anxious and even zealous in
   recalling sinners. This clause was clear enough: if thou dost not
   admonish the wicked after I have spoken: but it is added, and hast not
   spoken for his admonition This sentence seems to be repeated in vain,
   but God signifies that. unless the Prophet admonishes sinners, he is
   not absolved, because he spoke once in passing and uttered but a single
   word. We should remember that sinners ought to be continually reproved
   that they may return to the right way. And this is the tendency of
   Paul's doctrine to Timothy:

   "be instant in season and out of season." (2 Timothy 4:2.)

   For if it had been sufficient to reprove sinners mildly, and afterwards
   to spare them, Paul would have been content with that courtesy, but he
   says, we must be urgent on every occasion. The minister of the Church
   then must not cease to repeat these admonitions, as Paul says elsewhere
   to the Philippians --

   "I am not weary of repeating the same things to you."
   (Philippians 3:18.)

   And we know what he professes in the Acts. (Acts 20:31.) I have not
   ceased day and night, publicly and privately, to admonish each of you.
   That perseverance then which Paul shows that he used is here enjoined
   on all the Prophets and servants of God.

   He says, to urge him to turn from his evil way, that is, to be
   cautious; as it was said yesterday, zhr, zeher, means to be cautious;
   here it is taken actively -- unless thou hast spoken, that thou mayest
   teach him to be cautious, or to return from his evil way Here it may be
   asked, why does God touch only on one side of the teaching, and omit
   the chief point? For why was the law given? and why were Prophets
   called forth, unless to collect the people for God? Here we must
   exercise the obedience of faith, since we know that God regards nothing
   as more important than uniting miserable men in the hope of eternal
   life. This is the chief end of the law and the gospel, that men being
   reconciled to God, may worship him as a Father. Chastisements, threats,
   and terrors follow afterwards, of which now there is only the mention;
   but we must consider the condition of the people, as we have already
   seen it; for at that time the prevalence of impiety, and contempt of
   God, and of all kinds of wickedness, was so great, that the Prophet
   could not address the people mildly and softly. Since, indeed, that
   passage of Paul must be remembered, (1 Corinthians 4:21,) what will ye?
   how shall I come to you? with a rod, or in the spirit of mildness? When
   he gives the Corinthians the choice, whether they wish him to come in a
   spirit of tenderness, or armed with a rod for their chastisement -- and
   why? For when they were self-satisfied with their sins, Paul could not,
   according to his custom, treat them as sons, nor deal freely with them,
   but he was compelled to assume, as it were, another character, and to
   use pure austerity and rigor. Such, then, were the Israelites, and
   hence we cannot feel surprise that God should lay aside his pity, his
   promises of favor, and whatever is sweet and pleasant to men; for they
   were not in a fit state to hear the paternal voice of God, unless
   previously subdued; and this could not be done without violence,
   because of their exceeding perverseness.

   Hence we must remark, that the more displeasing the Prophets' embassy,
   the greater need they had of excitements; because, if the grace of God
   only is to be set before a people, and the hope of eternal life to be
   held out to them, since there is nothing in such teaching which greatly
   offends them, or embitters their feelings, hence it is easy to offer
   freely messages of this kind. But when men are to be summoned, or
   rather dragged, to the tribunal of God, when they are to be frightened
   by the fear of eternal death, when the minister, in the armory of God,
   as Paul says, (2 Corinthians 10:5-7,) brings his vengeance before
   mankind, because offense is thus stirred up, and this sometimes
   instigates men to fury, because, they cannot bear thus to be pressed
   home with the word of God; hence it is necessary that Prophets
   themselves should be animated, lest they fail, or even hesitate in
   their duty. Now, therefore, we understand why God speaks only of his
   own threats and terrors, for he mingles no taste of pity, because, in
   truth, the Israelites were not capable of profiting by any mildness, so
   that the Prophet would never have dared to discharge his duty so
   courageously unless this threat had been added. In other places we
   shall see the Prophet as God's ambassador, for reconciling the
   miserable exiles to God; for he will bring forward many testimonies
   concerning the reign of Christ, and the restoration of the Church, and
   will herald the mercy and pardon of God; but before he can utter any
   message of grace, he must himself contend with the extreme obstinacy of
   the people. Hence it is, therefore, that God only can say, that the
   impious must be admonished, that they may return from their impiety

   It is added, to give them life; and this may seem absurd, because all
   hope of repentance was taken away beforehand; they are a rebellious
   house and a bitter one, thou wilt not profit them. (Ezekiel 2:5, 6, 8.)
   But it now seems that the fruit of his labor is promised, when mention
   is made of the life of those who, when admonished, shall repent. But in
   the first place we must remember, that some individuals always are
   curable, even if the whole body of the people appears desperate. For
   God, when he previously said that all the Israelites were rebellious
   and intractable, referred to the body at large, but as he is accustomed
   to preserve some small seed, there were a few remaining in that people
   who might be converted by the Prophet's labor. This is one point.
   Besides, we must remember, even if no success from labor appears, yet
   it ought to satisfy us, just as if we had succeeded better and
   according to our wishes. For example, suppose our duty to be with the
   impious multitude, where-ever we turn our eyes contempt of God meets
   us, and even such wickedness, that we seem to lose all our pains. But
   yet, whilst the sin of the people affords us only materials for
   despair, we ought, nevertheless, to pursue our course, just as if the
   seed sown were producing fruit. Although, therefore, Ezekiel had heard
   from God's mouth that the people would be rebellious, yet he ought to
   spend his labors for God quite as much as if he either perceived or
   hoped for some good result. In the meantime, what I have touched upon
   must be borne in mind, namely, that God always has some seed as a
   remnant, although the people as a whole may be lapsed into impiety.

   It is now added, the impious man shall die in his impiety, but I will
   require his blood at thy hand. God here says, that he had called his
   servant under this condition, that he must render an account if any one
   perished through his fault. This place, although I have lately touched
   upon the subject, shows how dangerous an office those sustain who are
   called to the duty of teaching. Nothing is more precious to God than
   souls which he has created after his own image, and of which he is both
   the Redeemer and Father. Since, therefore, our souls and their
   salvation are so dear to God, hence we infer, how anxiously Prophets
   and all pastors ought to discharge their duties; for it is just as if
   God were to commit souls to their care, under this condition of
   rendering an account of each. Nor is it sufficient to admonish one and
   another, for unless they had endeavored to recall all from destruction
   to life and salvation, we hear what God here pronounces. Hence, also,
   Paul uses this expression, woe is me if I preach not the gospel, for a
   necessity is laid upon me. (1 Corinthians 9:16.) In fine, that the
   Prophet may be roused to undertake his office, God here announces that
   certain penalties hang over him, unless he diligently endeavor to
   recall all wanderers into the way of salvation. But, because men think
   that their ignorance will prove a sufficient defense, this cavil is
   removed, because God says they shall perish, although they were not
   admonished. This exception is added advisedly, that men may not flatter
   themselves, and throw the blame upon their pastors, if they perish in
   error. Although, therefore, any one has not been admonished, yet he
   shall die, and although the pastor shall render an account of his
   negligence, and shall spare himself while doing so, yet he shall have
   no excuse before God. Now we perceive that negligence in Prophets and
   pastors is allied to perfidy, when they knowingly and willingly permit
   souls to perish through their own silence: meanwhile, it is not
   surprising if God adjudges to death those who are not admonished: for
   their conscience is a sufficient accuser, and however they may now
   defend their error and ignorance, it is certain that they perish of
   their own accord. Afterwards it follows --
     __________________________________________________________________

   Ezekiel 3:19

   19. Yet if thou warn the wicked, and he turn not from his wickedness,
   nor from his wicked way, he shall die in his iniquity; but thou hast
   delivered thy soul.

   19. Et tu si (quod st) admonueris impium et non fuerit conversus ab
   impietate sua, a via sua impia, ipse in sua iniquitate morietur: tu
   vero animam tuam liberasti.


   The Prophet is here taught how usefully he will lay out his labor,
   although he should appear to fail, for he ought to be satisfied with
   this alone, that God approves his efforts. Although, therefore, those
   who were to be brought back by holy exhortations remain obstinate, yet
   God's servants ought not, through fastidiousness, to throw up their
   commission as if it were useless, for they free their own souls. It has
   been formerly said, that a necessity was imposed upon them, but if they
   are dumb dogs the destruction of souls will be imputed to them, but
   when they have executed their duty and satisfied the Almighty, ought
   not it to suffice them to be absolved in his opinion? We see then, that
   the Prophet was animated by this consolation, lest he should be weary
   of admonishing abandoned and obstinate men, because, if they were not
   profited by his teaching, yet its fruit should return to himself. That
   expression of Christ's is well known, "Into whatsoever house ye enter,
   salute it: if the house be unworthy, your blessing shall return to
   yourselves." (Matthew 10:12, 13; Luke 10:5, 6.) So also when the
   Prophets anxiously desired to reclaim the wandering sheep and to
   collect them within the fold, if they experienced such petulance that
   their labor did not profit them, yet their usefulness shall return to
   themselves. Now we understand the counsel of God in these words, Thou,
   therefore, hast freed thy soul. Here he does not put impiety only, but
   impious way, for the sake of explanation: unless any one had rather
   distinguish that impiety is the interior wickedness of the heart, but
   an impious way is the outward life and comprehends all actions, which
   is perhaps more probable, although there is no reason to object to add
   impious way as an explanation after the mention of impiety. Now it
   follows --
     __________________________________________________________________

   Ezekiel 3:20

   20. Again, When a righteous man doth turn from his righteousness, and
   commit iniquity, and I lay a stumblingblock before him, he shall die:
   because thou hast not given him warning, he shall die in his sin, and
   his righteousness which he hath done shall not be remembered; but his
   blood will I require at thine hand.

   20. Et si justus aversus fuerit a justitia sua, et fecerit iniquitatem,
   et posuero offendiculum coram facie ejus, [79] ipse morietur; quia non
   admonueris, in scelere suo morietur, et in memoriam non venient
   justitiae ejus, quia (quas) fecit, sanguinem vero ejus e manu tua
   requiram.


   Here God adds another part of duty which is incumbent on all Prophets.
   For they are first sent to bring back into the way those who had been
   alienated from God, then to retain those who are already within the
   flock, and to lead those onward to the goal who have already entered
   upon the course. We see, therefore, that Prophets ought to be occupied
   with both duties, so that they may not only recall to their obedience
   to God those who wander after their own lusts, but also confirm those
   who are, of their own accord, teachable already, and encourage them to
   persevere, and prevent them from failing away. Hence, after God has
   spoken concerning the correction of sinners who had strayed, he now
   adds another member. If, says he, the righteous man be turned aside
   from his righteousness, and thou hast not admonished him, he shall ate,
   and I will require his blood at thy hand Where in effect God signifies,
   that Prophets are guilty, not only if they do not exhort those who have
   withdrawn from the right way to retrace their steps, but also if they
   do not retain within their duty those who have already entered upon the
   right course. We must then have two objects in view, to recall those
   who have fallen into various errors, and to take care that those within
   the fold should not fall away, but be strengthened in perseverance.
   Hence it is now added, If the righteous shall turn aside, he indeed
   shall die, but his blood will I require

   Here it may be asked, how can the just turn aside, since there is no
   righteousness without the spirit of regeneration But the seed of the
   Spirit is incorruptible, (1 Peter 1:23,) nor can it ever happen that
   his grace is utterly extinguished; for the Spirit, is the earnest and
   seal of our adoption, for God's adoption is without repentance, as Paul
   says. (Romans 11:29.) Hence it may seem absurd to say, that the just
   recedes and turns aside from the right way. That passage of John is
   well known -- if they had been of us, they had remained with us, (1
   John 2:19,) but because they have departed, that falling away proves
   sufficiently that they were never ours. But we must here mark, that
   righteousness is here called so:, which has only the outward appearance
   and not the root: for when once the spirit of regeneration begins to
   flourish, as I have said, it remains perpetually. And we shall
   sometimes see men borne along with a wonderful ardor of zeal for the
   worship of God, and to be urged to promote his glory beyond even the
   very best men; indeed we shall see this, but, says Paul, God knows
   those who are his own. (2 Timothy 2:19.) Hence it is not wonderful that
   God under the name of righteousness here commends virtues which deserve
   praise before men, even if they do not spring from a pure fountain.
   Thus we see it. often happens that the righteous are alienated, and
   turn aside from the right way. This passage, then, ought to stir us up
   to seek from God continually a spirit of perseverance, because such is
   our propensity to sin, that we immediately flow in different directions
   like water, unless God strengthen us. When therefore we see the
   righteous themselves depart from the way, let us lead and become sure
   of the constancy of our own faith, only let our confidence be founded
   on the help of the Holy Spirit and not in ourselves. In the meantime,
   we see that Christ did not pronounce this passage in vain: Happy are
   those who persevere unto the end, (Matthew 24:13,) because many fall
   away in the midst of their course, or reversing their steps, turn their
   backs upon God.

   Now we must carefully remark what follows, his righteousness shall not
   be remembered, because some desire to bargain with God, so that if for
   a time they enter upon the pursuit of piety, that may be taken into
   account and avail in their favor. But we hear what God pronounces, all
   their righteousness shall not be remembered in the case of backsliders
   There is no encouragement to flatter ourselves into sloth and security,
   when God shows that unless we continue to the end, even the goal of our
   career, whatever else we attain unto, it is useless. He says, as
   clearly as words will express it, if he shall fall away, or recede, or
   turn aside from his righteousness and shall commit iniquity We must
   mark this diligently, because we know that the very best men often fall
   away; but here a falling away is intended, where any one casts himself
   headlong on impiety: hence to commit iniquity is to give oneself up
   entirely to impiety; as when John says, that those who are born again
   of the Spirit of God do not commit sin, (1 John 3:9,) he means, are not
   addicted to sin, even if as yet they dwell among many infirmities and
   failings: as also Paul says, that sin dwells in us, but does not reign.
   (Romans 6:12.) Hence to commit sin is to give oneself up to sin. But
   God says, I will place, or for placing, or if I shall have placed, a
   stumblingblock before his face Punishment is here called a
   stumblingblock, when God demonstrates his vengeance against apostates.
   Although a stumblingblock may also be called actual admonition, as the
   phrase is; but because that is too far-fetched, I receive it simply, if
   the righteous shall have turned aside: but I shall have rendered the
   reward which he deserved, he shall die, because thou hast not
   admonished him: in his unrighteousness shall he die: thus I point it
   off, for interpreters seem to me improperly to have mingled together --
   he shall die, and -- he shall die in his iniquity. Now that threat
   which we have seen is repeated, namely, that all prophets who have
   deserted their office are guilty before God, because their sloth
   differs little from perfidy: for God considered them worthy of the
   greatest honor, since he committed souls to them, which, as we have
   said, he esteems so dear and precious. But if they reject this trust
   committed to them, we see that they not only act injuriously to man,
   but are also ungrateful to God; and their sluggishness is not only
   united with perfidy, but also with sacrilege, because they permit Satan
   to snatch from God what was his own. Just as if any watchman should
   desert his post and betray it to the enemy; because when they see some
   wander and others desert, it is clear that this does not arise from
   ignorance, as we have said, but to the snares of Satan and lust are
   those exposed whom Christ has redeemed with his blood: hence as we have
   said, this their treachery is without excuse.
     __________________________________________________________________

   [79] Or, "and then I shall put a stumblingblock before his face." --
   Calvin.
     __________________________________________________________________

   PRAYER,

   O Almighty God, grant, that as thou dost appoint the ministers of thy
   doctrine, whom thou dost raise up, watchmen over us on this condition,
   that they be vigilant for our safety, -- grant that we also may be
   attentive to their instructions, and avoid a double destruction through
   our own fault, by error and obstinacy; but if we should happen to
   wander, may we be wise again immediately we are blamed, and so return
   into the right way, as never to desert it again, but persevere unto the
   end, that we may at length enjoy that eternal blessedness which is laid
   up for us in heaven, through Christ our Lord. Amen.
     __________________________________________________________________

   Lecture Eleventh.
     __________________________________________________________________

   Ezekiel 3:21

   21. Nevertheless, if thou warn the righteous man, that the righteous
   sin not, and he doth not sin, he shall surely live, because he is
   warned; also thou hast delivered thy soul.

   21. Et tu si ipsum admonueris nempe justum ne peccet justus, et ipse
   non peccaverit, vivendo vivet, quia admonitus fuit: tu vero animam tuam
   liberasti.


   We saw in our last lecture that the office of pastors is twofold, that
   they collect the dispersed sheep, and retain within the fold those whom
   they had gathered together. For as man's nature is inclined to many
   failures, it often happens that those who have been gathered into God's
   sheepfold are dispersed hither and thither, through their own
   infirmity, unless they are strengthened. For this reason constant
   admonitions are necessary; and hence God asserts that those pastors
   will be guilty, if though their negligence the righteous fall away. He
   now pursues the same sentiment, but adds another clause -- but if the
   righteous is admonished the shepherd is guiltless The whole meaning is
   this, because Ezekiel had been called to the office of teaching, he
   ought to be intent in recalling into the way those who have erred, and
   also in retaining others. In the meanwhile we must observe, that those
   who seem to have entered on the right way are daily subject to error,
   unless God retains them by his servants, and urges them to go forward.
   Now it follows --
     __________________________________________________________________

   Ezekiel 3:22-23

   22. And the hand of the LORD was there upon me; and he said unto me,
   Arise, go forth into the plain, and I will there talk with thee.

   22. Et fuit super me illic marius Iehovae et dixit mihi, surge et
   egredere in planiciem, et illic loquar tecum.

   23. Then I arose, and went forth into the plain: and, behold, the glory
   of the LORD stood there, as the glory which I saw by the river of
   Chebar: and I fell on my face.

   23. Et surrexi, et egressus sum in planiciem: et ecce illic gloria
   Iehovae stetit stans sicuti gloria quam conspexeram super flumen
   Chebar: et cecidi in faciem meam.


   God seems in some way to play with his Prophet, when he sends him
   about, and apparently changes his plan. For the duty of teaching was
   previously imposed upon the holy man, but now he is commanded to go
   abroad, and afterwards God orders him to shut himself up at home. Hence
   this variety seems like a change of plan, when God first commands his
   servant to speak, and afterwards to be silent. But it is by no means
   doubtful that, by this method, the authority of the Prophet was
   confirmed, when God evidently governed his tongue, whether for speech
   or silence. For although he was created a teacher, yet he restrained
   himself till God should suggest what he was to say. Afterwards he was
   ordered to be silent, and obeyed God; then when God dictated words, and
   commanded him to go forth in public, he began to discharge his office.
   Now, if he had begun to speak directly upon his appointment, too great
   levity might be objected against him; but when he showed his alacrity,
   and yet remained silent during God's pleasure, greater weight was added
   to his teaching.

   Now we understand to what purpose the hand of God was upon him By the
   hand of God his power is understood; for that exposition is cold, as I
   have before observed, which interprets the hand of God as the prophetic
   office. He perceives, then, that he was impelled by the secret virtue
   of God. Lastly, the hand of God is nothing else but the agitation of
   the Spirit, since the Prophet felt that he was not carried forward by
   human power, or by any arbitrary impulse, tie says, therefore, the hand
   of Jehovah was upon me, and he said to me arise, and go forth to the
   plain, that I may speak there with thee. Ezekiel could not but suppose
   that he was led forth to proclaim immediately God's commands to the
   people. But in this opinion he was mistaken, because, as we shall see,
   he was brought forth into the midst that he should immediately shut
   himself up at home. But before he says this, he says that he went forth
   We see hove submissive he was whenever God sent him. And this is worthy
   of notice, because unless God's calling please us, and our sense
   approve [80] it, we fly back, or at least put it off. But the Prophet
   had a just excuse, according to human judgment, for turning his back
   with some color of reason; for God had often addressed him already, and
   as yet without fruit. But now, although he is hitherto held in
   suspense, yet God does not pronounce what he wishes him to do; yet he
   goes out into the plain, because God commanded him. We are taught by
   this example, even if the result of things is hidden from us, that as
   soon as God issues any command, we must obey, even if our senses
   refuse, yet we ought so to obey him as to follow whenever he calls,
   even if our doing it seems not only in vain, but ridiculous. But God
   did not address him in vain when he appeared in his glory, for the
   appearance of the glory of God ought to satisfy a holy man, although
   all other things should fail. He saw the glory of God, as it were, near
   the river Chebar; whence we gather, that. the vision was not fixed to
   any definite place. God, therefore, appeared once above the bank of the
   river to his servant, and then in the plain. As to his saying he fell
   on his face, I have previously explained what he means. It must
   necessarily happen that the faithful, who are impressed with a serious
   fear of God, should dread his appearance. The impious, also, are
   compelled to fear God, but afterwards they grow hardened, and although
   they are rendered almost lifeless, the stupor which follows
   extinguishes all sensation. But the fear which the faithful feel from
   the appearance of God is joined with reverence. Thus also Ezekiel fell
   on his face, so as not to rise again until the Spirit raised him up, as
   it follows afterwards.
     __________________________________________________________________

   [80] Calvin's Latin -- "Quia nisi nobis arrideat Dei vocatio, et sensus
   noster subscribat." The French is -- Pource que si la vocation de Dieu
   ne nons vient a gre, et que nostre sens l'approuve.
     __________________________________________________________________

   Ezekiel 3:24

   24. Then the spirit entered into me, and set me upon my feet, and spake
   with me, and said unto me, Go, shut thyself within thine house.

   24. Et venit in me spiritus, et statuit me supra pedes meos, et locutus
   est mecum, et dixit mihi, Vade occludere in medio domus tuae. [81]


   Here Ezekiel confirms what I have said: whenever the faithful are
   frightened at the sight of God's glory, they cannot collect their mind
   unless the Lord prop them up by his strength. But this state was
   peculiar to the Prophet, because he ought to acknowledge himself, as it
   were, dead when he felt the Spirit of God living and flourishing in his
   mind. Therefore this tends to confirm him, because the Spirit restored
   him from a state of death to life: therefore he says, the Spirit came
   In fine, as the soul gives life to the man, so the Spirit of God is a
   supernatural life in man. We live after the manner of men, because a
   virtue is implanted in our soul which has faculties of its own. For in
   the soul is the seat of intelligence, and the will, and the sensations,
   and it diffuses its vigor through all the members. But the life which
   souls breathe into bodies is only earthly, but the Spirit of God gives
   life supernaturally. And this distinction must be held, because profane
   men boast only in outward appearances, as they call it -- that is, in
   outward splendor, which is nothing else but a mask: and so with all
   their might they celebrate free-will and our natural faculties, because
   they have never tasted what that supernatural life is which is here
   mentioned. Ezekiel indeed was filled with the Spirit of God after a
   peculiar manner, that he might be fit to undertake the prophetic
   office, but this is common to the faithful for their spiritual life.

   He says next, that he was placed upon his feet, because he was lying
   prostrate, nor could he, as I have said, raise a finger, unless he had
   been raised by divine power. Afterwards he relates the command of God,
   which appears to be absurd. For why did God appoint Ezekiel a Prophet
   unless that he should apply himself to the office of teaching? But now
   he orders him not only to rest, but even to he concealed at home. He
   uses the word "concealed" as if he had said, remain at home as a
   captive. If he had been a private man, he had enjoyed a free passage
   out, but now since God enjoins upon him the prophetic office, he is
   held captive. But all this is opposed to his mission. But first, God
   wished to prove the obedience of his servant; then he wished specially
   to confirm his calling more and more, for this was no common
   confirmation, because although the Prophet excelled in singular virtue,
   yet he did not leap into the midst, but rested at home, and became a
   voluntary captive, because it so pleased God. Hence the whole people
   might know that the Prophet did not proceed rashly, or by any sudden
   impulse, because he was often mute by the command of God. Afterwards it
   follows --
     __________________________________________________________________

   [81] That is, "within thy house." -- Calvin.
     __________________________________________________________________

   Ezekiel 3:25-26

   25. But thou, O son of man, behold, they shall put bands upon thee, and
   shall bind thee with them, and thou shalt not go out among them:

   25. Et nunc, Fili hominis, ecce posuerunt super to vincula, [82] et
   ligabunt to illis, [83] ideo non egredieris in medium ipsorum:

   26. And I will make thy tongue cleave to the roof of thy mouth, that
   thou shalt be dumb, and shalt not be to them a reprover: for they are a
   rebellious house.

   26. Et linguam tuam adhaerere faciam palato tuo, et obmutesces, et non
   eris illis in virum coarguentem [84] quia domus rebellionis [85] sunt.


   Now God explains the reason why he wishes the Prophet to cease for a
   time, and to remain at home as if dumb. They have placed, said he,
   ropes upon thee with which they may bind thee. The opinion of those who
   take the passage metaphorically is not unsuitable, as if it had been
   said, the perverseness of the people hinders Ezekiel in the discharge
   of his duty, just as if he had been bound with ropes.

   To make this clearer, we may call to mind what Paul says to the
   Corinthians, (2 Corinthians 6:11,) namely, that he was held in bondage,
   because his teaching could not find access to them, nor penetrate to
   their souls. "Our mouth," says he, "is open towards you, O Corinthians!
   Our heart is enlarged towards you:" that is, as far as lieth in me, I
   am prepared faithfully to spend my labors upon you: but your bowels are
   straitened. Since therefore men, by their own depravity, hinder the
   course of doctrine, by reducing the servants of God to straits, it is
   quite consistent to represent the malice of those who are not teachable
   to be like ropes by which faithful teachers are bound, so that they
   cannot proceed freely in the course of their duty. If any one, however,
   prefers taking what is here said strictly and literally, the sentence
   must thus be understood, that the Israelites were not as yet prepared
   for instruction, because if the Prophet shall utter God's commands
   immediately, they would be like the furious who would lay hands upon
   him and bind him with ropes. This sense also is very appropriate, and
   hence we may choose freely between them. But as to the general purport,
   God's intention is by no means obscure, namely, that the Prophet ought
   not to take it ill, if he be for a time apparently useless without
   obtaining either hearers or fit disciples. We see then that this is
   said for the Prophet's comfort, that he should not murmur or take it
   ill that God wishes him to remain shut up at home; because the fit time
   had not yet come, as if it had been said -- "If you hasten now, you
   will approach furious men who will by and bye rush against you and bind
   you with ropes. Because, therefore, you see them not yet prepared for
   learning, wait a while until I prepare their ears for you, that they
   may attend to you; or at least, that they may be rendered the more
   excuseless, I will send thee; and meanwhile, although they are as yet
   perverse, yet they cannot rise violently against thee, but whether they
   will or not, they shall be compelled to hear the commands which proceed
   from my mouth." And he afterwards confirms this at length, as we shall
   see.

   But he now adds, I will fix thy tongue to thy palate -- or I will make
   thy tongue adhere to thy palate -- so that thou shalt not be to them a
   reprover, because they are a rebellious house What God ascribed to the
   Israelites he now transfers to himself. He had said, They will bind
   thee with ropes: he now says, I will make thy tongue cleave to thy
   palate But these two things are easily reconciled, because in truth the
   Israelites rejected prophecies through their intemperance, and God thus
   deprived them of this benefit, because he saw they were unworthy of it.
   But this place shows that it is a sign of God's vengeance, when all
   prophecies cease, and opportunity for hearing is taken away. For as God
   shines upon us by his instruction, and we have thereby a certain pledge
   of his fatherly grace and favor, so also when instruction is removed,
   it is just as if God hid his face, nay, even turned his back upon us.
   We must consider, therefore, what is here said -- because the house of
   Israel was rebellious: hence the Prophet was dumb, and refrained from
   teaching those impious ones. God therefore desists, when he sees that
   he is dealing with the stupid and deaf; but. not on the first occasion
   of their wearying him, because he rather contends with man's
   ingratitude, and never ceases, as we see in Jeremiah, to rise in the
   morning, and to keep watch even while it is yet night; (Jeremiah 7:2;
   Jeremiah 11:7; Jeremiah 35:14; Psalm 74:9;) he never ceases to call to
   himself even those who are slow and sluggish, nay, even the utterly
   rebellious: but at length, when he sees that he does not succeed by
   long-suffering, he takes away his instruction, as we have said. And
   therefore the Church complains that it is destitute of Prophets, and
   places that slaughter among the extreme signs of God's anger: "We do
   not see our signs, and Prophets do not appear among us." In this way
   they understand that they are alienated from God, and that no
   consolation remains to them, when God does not give them any taste of
   his goodness by Prophets. The ungodly indeed wish this, because nothing
   is more troublesome to them than to hear God continually exclaiming.
   Hence, as far as they can, they seek hiding-places, and think nothing
   better for themselves than to be torpid amidst their vices, and to be
   deaf to every voice of reproach; but yet nothing is more destructive to
   them, because God offers himself as a physician who cures our diseases,
   while he exhorts us to wisdom. But when he is silent, he deserts us as
   if abandoned to de-st, ruction, and hence I said that nothing is more
   destructive than when no reproach sounds in our ears, but we are
   sweetly flattered, because in this way Satan deprives us of our senses,
   and this is his final poisoning, when he so soothes us with his
   blandishments, that all reproach which may alarm our security
   altogether ceases. Now it follows: --
     __________________________________________________________________

   [82] vvtym, gnebuthim, "ropes," "twisted and perplexed ropes." --
   Calvin.

   [83] That is, "with which they bind thee." -- Calvin.

   [84] "One who reproves;" -- "Qui les repreuve;" -- Fr. "vel
   Corripientem." -- Calvin.

   [85] Or, "of bitterness." -- Calvin.
     __________________________________________________________________

   Ezekiel 3:27

   27. But when I speak with thee, I will open thy mouth, and thou shalt
   say unto them, Thus saith the Lord GOD; He that heareth, let him hear;
   and he that forbeareth, let him forbear: for they are a rebellious
   house.

   27. Et quum locutus fuero, et aperuero os tuum: [86] tunc dices ad eos,
   sic dicit Dominator Iehovah: qui audit audiat: et qui desistit
   desistat: quia domus rebellionis sunt.


   After a silence, God shows by what commands he wishes to instruct his
   servant, namely, by such as would exasperate the people, as we have
   formerly seen. His embassy therefore was hateful, since the Prophet
   begins with this insult -- "If ye wish to hear, hear; but if not, I am
   not concerned." Those who are sent as ambassadors are usually ordered
   to try whether they can conciliate, by courteous and friendly
   discourse, those with whom they have to deal. But God here follows a
   method completely the contrary. For what is the meaning of these words,
   He who hears, let him hear: he who desists, let him, desist? namely,
   that the Israelites may understand that the Prophet was sent to them,
   not because there was any hope of their becoming wise again, since they
   had borne witness by experiments sufficiently numerous that they were
   altogether desperate: but the Lord sends the Prophet, that he may
   strike and wound them further, and at length inflict a deadly blow.
   Now, therefore, we see that confirmed which the Prophet previously
   brought forward, that the office of teaching was enjoined upon him, not
   because his labor would be useful and fruitful with reference to the
   common people, but that he might inflame the Israelites to madness, if
   they were unwilling to grow wise again, that he might break them if
   they would not bend, and if they rejected him, that he should accuse
   them before God, who would be their judge, and in the meanwhile the
   course of Prophetic teaching would be free, however pertinaciously they
   might resist it. Now we understand the intention of the Prophet. Hence
   also we collect what I have lately touched upon: that God deals with
   the reprobate in various ways. Sometimes he makes it doubtful whether
   they be curable, and destines Prophets for them, who should exhort them
   to repentance. But when he sees them in their ingratitude burying all
   the light, then he deprives them of all doctrine; afterwards it shines
   forth again: at length other and denser darkness succeeds: therefore
   let us hasten, as long as the doctrine of salvation shines upon us,
   lest God darken all our minds and senses, and deprive us of that
   singular benefit, when the image of his paternal favor is engraven on
   us, as we have said. Let us go on --
     __________________________________________________________________

   [86] Thus I interpret it: verbally "I will open thy mouth," but I read
   in one context -- "when I shall have spoken to thee, and shall have
   opened thy mouth." -- Calvin.
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 4
     __________________________________________________________________

   Ezekiel 4:1-3

   1. Thou also, son of man, take thee a tile, and lay it before thee, and
   pourtray upon it the city, even Jerusalem:

   1. Et tu, Fili hominis, sume tibi laterem, et pone ipsum coram facie
   tua, et pinge super ipsum urbem, nempe Hierosolymam:

   2. And lay siege against it, and build a fort against it, and cast a
   mount against it; set the camp also against it, and set battering rams
   against it round about.

   2. Et pone contra eam obsidionem, et extrue contra eam turrim, et funde
   adversus eam aggerem, et pone adversus eam castra, et statue contra eam
   arietes in circuitu.

   3. Moreover take thou unto thee an iron pan, and set it for a wall of
   iron between thee and the city: and set thy face against it, and it
   shall be besieged, and thou shalt lay siege against it. This shall be a
   sign to the house of Israel.

   3. Et tu sume tibi patenam vel sartaginem ferream, et pone illam murum
   ferreum inter to et inter urbem: et obfirma faciem tuam adversus eam
   vel contra ex opposito, et sit in obsidionem, et obsidebis eam. Hoe
   signum domui Israel.


   Here God begins to speak more openly by means of his servant, and not
   to speak only, but to signify by an outward symbol what he wishes to be
   uttered by his mouth. Hence he orders the Prophet to [9]paint Jerusalem
   on a brick Take therefore, he says, a brick, and place it in thy sight:
   then paint on it a city, even Jerusalem This is one command: then erect
   a tower against it. He describes the form of ancient warfare; for then
   when they wished to besiege cities, they erected mounds from which they
   filled up trenches: then they moved about wooden towers, so that they
   might collect the soldiers into close bands, and they had other
   machines which are not now in use. For fire-arms took away that ancient
   art of warfare. But God here Simply wishes the picture of a city to be
   besieged by Ezekiel. Then he orders him to set up a pan or iron plate,
   like a wall of iron This had been a childish spectacle, unless God had
   commanded the Prophet to act so. And hence we infer, that sacraments
   cannot be distinguished from empty shows, unless by the word of God.
   The authority of God therefore is the mark of distinction, by which
   sacraments excel, and have their weight and dignity, and whatever men
   mingle with them is frivolous. For this reason we say that all the
   pomps of which the Papal religion is full are mere trifles. Why so?
   because men have thought out whatever dazzles the eyes of the simple,
   without any command of God.

   But if any one now objects, that the water in baptism cannot penetrate
   as far as the soul, so as to purge it of inward and hidden filth, we
   have this ready answer: baptism ought not to be considered in its
   external aspect only, but its author must be considered. Thus the whole
   worship under the law had nothing very different from the ceremonies of
   the Gentiles. Thus the profane Gentiles also slew their victims, and
   had whatever outward splendor could be desired: but that was entirely
   futile, because God had not commanded it. On the other hand, nothing
   was useless among the Jews. When they brought their victims, when the
   blood was sprinkled, when they performed ablutions, God's command was
   added, and afterwards a promise: and so these ceremonies were not
   without their use. We must therefore hold, that sacraments at first
   sight appear trifling and of no moment, but their efficacy consists in
   the command and promise of God. For if any one reads what Ezekiel here
   relates, he would say that it, was child's play. He took a brick, he
   painted a city on it: it was only a figment: then he had imaginary
   machines by which he besieged the city: why boys do better than this:
   next he set up a plate of iron like a wall: this action is not a whit
   more serious than the former. Thus profane men would not only despise,
   but even carp at this symbol. But when God sends his Prophet, his
   authority should be sufficient for us, which is a certain test for our
   decision, and cannot fail, as I have said. First, he says, paint a
   city, namely Jerusalem: then lay siege to it, and move towards it all
   warlike instruments: place even krym, kerim, which some interpret
   "leaders," but they are "lambs," or "rams," for the Hebrews
   metaphorically name those iron machines by which walls are thrown down
   "rams," as the Latins do. Some indeed prefer the rendering "leaders,"
   but I do not approve of their opinion. At length he says, this shall be
   a sign and on this clause we must dwell: for, as I already said, the
   whole description may be thought useless, unless this testimony be
   added: indeed the whole vision would be insipid by itself, unless the
   savor arose from this seasoning, since God says, this should be a sign
   to the Israelites.

   When God pronounces that the Prophet should do nothing in vain, this
   ought to be sufficient to lead us to acquiesce in his word. If we then
   dispute according to our sense, he will show that what seems foolish
   overcomes all the wisdom of the world, as Paul says. (1 Corinthians
   1:25.) For God sometimes works as if by means of folly: that is, he has
   methods of action which are extraordinary, and by no means in
   accordance with human judgment. But that this folly of God may excel
   all the wisdom of the world, let this sentence occur to our minds, when
   it is here said, Let this be for a sign to the house of Israel. For
   although the Israelites could shake their heads, and put out their
   tongues, and treat the Prophet with unbridled insolence, yet this alone
   prevailed sufficiently for confounding them, that God said, this shall
   be for a sign And we know of what event it was a sign, because the
   Israelites who had been drawn into captivity thought they had been too
   easy, and grieved at their obedience: then also envy crept in when they
   saw the rest of the people remaining in the city. Therefore God meets
   them and shows them that exile is more tolerable than to endure a siege
   in the city if they were enclosed in it. Besides, there is little doubt
   that this prophecy was directed against the Jews who pleased
   themselves, because they were yet at ease in their rest. For this
   reason, therefore, God orders the Prophet to erect towers, then to
   pitch a camp, and to prepare whatever belongs to the siege of a city,
   because very soon afterwards the Chaldeans would arrive, who had not
   yet oppressed the city, but are just about to besiege it, as we shall
   afterwards see at length.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since thou so graciously invitest us to thee, and
   ceasest not, even if we are deaf, to continue towards us the same
   goodness -- that at length we may be disciplined to obedience and
   permit ourselves to be ruled by thy word: grant also that we may obey
   not only for a single day or a short period, but perseveringly, until
   at the final close of life's journey we may be gathered at length to
   thy celestial repose, through Jesus Christ our Lord. Amen.
     __________________________________________________________________

   Lecture twelfth
     __________________________________________________________________

   Ezekiel 4:4-8

   4. Lie thou also upon thy left side, and lay the iniquity of the house
   of Israel upon it: according to the number of the days that thou shalt
   lie upon it thou shalt bear their iniquity.

   4. Et tu cuba super latus tuum sinistrum, et pone iniquitatem domus
   Israel super illud; pro numero dierum quibus eubabis super illud,
   portabis iniquitatem ipsorum

   5. For I have laid upon thee the years of their iniquity, according to
   the number of the days, three hundred and ninety days: so shalt thou
   bear the iniquity of the house of Israel.

   5. Et (pro nam) ego dedi tibi [87] annos iniquitatis ipsorum ad numerum
   dierum, trecenti et nonaginta dies, [88] et portabis iniquitatem domus
   Israel.

   6. And when thou hast accomplished them, lie again on thy right side,
   and thou shalt bear the iniquity of the house of Judah forty days: I
   have appointed thee each day for a year.

   6. Et cum finieris eos dies, tune eubabis super latus tuum dextrum
   secundo: et portabis iniquitatem domus Iehudah quadraginta diebus, diem
   pro anno, diem pro anno constitui tibi. [89]

   7. Therefore thou shalt set thy face toward the siege of Jerusalem, and
   thine arm shall be uncovered, and thou shalt prophesy against it.

   7. Et ad obsidionem Ierusalem diriges [90] faciem: et brachium tuum
   nudatum (erit), et prophetabis contra eam.

   8. And, behold, I will lay bands upon thee, and thou shalt not turn
   thee from one side to another, till thou hast ended the days of thy
   siege.

   8. Et ecce posui super to funes, et non vertes to a latere tuo ad latus
   tuum, usque dum compleveris dies obsidionum tuarum.


   We must first consider the scope of this prophecy, and we shall then
   discuss more conveniently its separate parts. It is not doubtful that
   God wished to oppose the pride of the people, for they thought
   themselves punished more severely than they deserved. And this is
   customary with hypocrites, because while they dare not acquit
   themselves altogether, they yet murmur as if God afflicted them too
   severely, then they willingly offer something in compensation that they
   may free themselves from punishment. For although they confess
   themselves guilty, yet they do not cease to turn aside, and think if
   God descends to equity with them, that either they will escape, or at
   least be less miserable. Such was the disposition of the ancient
   people, as is well known. We now only need to repeat what we have said
   before: that the Jews were more obstinate because God had spared them.
   Nor did they think this only temporary, but they exulted with great
   freedom, as if they had settled all their business with God. Meanwhile
   the exiles were constantly complaining, first, that God had treated
   them so severely, and yet had in clemency pardoned the Jews: then they
   thought that they had been deceived, and that if they had prudently
   attended to their own affairs they could have escaped the miseries by
   which they were oppressed. Now, therefore, Ezekiel is ordered to come
   forward into the midst of them, and shortly to show that no other
   result is possible but that the whole people should receive the reward
   of their wickedness. But because simple teaching was not sufficient to
   stir them up, a vision is added, and to this end the Prophet is ordered
   to lie on one side for three hundred and ninety days, and on the other
   side forty days. Now the interpretation is added, that days are taken
   for so many years But the meaning is, that the people through three
   hundred and ninety years carried on war with God, because they had
   never ceased from sin. Hence the Prophet is ordered to take upon him
   the iniquity of so many years: but God appointed him days for years,
   then forty years are added which belong to the people of Judah.

   This place is variously twisted by interpreters. I will not refer to
   all their comments, for they have fatigued themselves in vain by
   inventing arguments which vanish of their own accord: I will not spend
   the time in refuting them, but will only endeavor to elicit the genuine
   sense. Some extend the name of Israel to the whole body of the people,
   but this must be rejected; for they begin the three hundred and ninety
   years from the first revolt, of which mention is made in the Book of
   Judges, (Judges 2:2,) and they gather together those years during which
   the Israelites often fell into impiety: hence they reckon the three
   hundred and ninety years, and subtract those periods in which religion
   and the pure worship of God flourished, as under Gideon, under Samson
   for some time, and under David and Solomon. They subtract then those
   years in which piety flourished among the people, and the remainder
   reaches about three hundred and ninety years. But it would be absurd to
   include the tribe of Judah under the name of Israel, when a comparison
   between each kingdom is made. We know, indeed, that all the posterity
   of Abraham were so named by their father Jacob, when, therefore, the
   name of Israel is put, the twelve or thirteen tribes are comprehended
   without exception; but when there is comparison, Israel signifies only
   the ten tribes, or that adulterous kingdom which set up Jeroboam as
   king after the death of Solomon. (1 Kings 12:20.) Since, then, both
   Israel and Judah are treated of here, it is by no means suitable that
   the prophecy should speak of the whole people, and mix the tribe of
   Judah with the rest. Then the event itself dispels many clouds and
   takes away all room for controversy: for if we number the years from
   the revolt in Rehoboam's time, we shall find three hundred and ninety
   years till the siege of Jerusalem. What then can be easier, and what
   room is there for conjectures? I wonder that Jerome, since he relates
   nothing but mere trifles, yet boasts of some wonderful wisdom; for he
   says, he did not do it for the sake of boasting, and truly he has
   little cause for it; for if any one will read his Commentary, he will
   find nothing but what is puerile. (1 Kings 12:28.) But, as I have
   already said, since the name of Israel everywhere signifies the ten
   tribes, this interpretation is best here: namely, that the obstinacy of
   the ten tribes was continued through three hundred and ninety years.
   For, as is sufficiently, known, Jeroboam erected two altars, that he
   might turn away the people from the worship of God: for he thought
   himself not sufficiently established in his kingdom, so as to retain
   the obedience of the people, unless he turned them away from the house
   of David. Therefore he used that artifice -- thus the worship of God
   was corrupted among the Israelites. Now by idolatry the Prophet here
   points out the other sins of the people; for from this fountain flowed
   all other iniquities. After they had once cut themselves off from God,
   they became forgetful of the whole law. The Prophet therefore includes
   all their corruptions under this one expression, since by the edict of
   their king this people had shaken off the yoke of God, for which Hosea
   reproaches them. (Hosea 5:11.) We now understand the three hundred and
   ninety years of Israel's iniquity, because the people then rejected the
   law, and followed foreign superstitions, which Jeroboam fabricated with
   no other intention than That; of strengthening the power of his
   kingdom, just as earthly kings are influenced by no other desire,
   although they pretend, and even magnificently boast, that they seek
   God's glory with the utmost devotion, yet their religion is only a
   delusion; provided only that they retain the people in obedience and
   duty, any kind of worship, and any mode of worshipping God, is the same
   to them. Such, therefore, was the cunning of Jeroboam: but his
   posterity greatly deteriorated, so that the worship of God could never
   be restored among the Israelites. Circumcision, indeed, remained, in
   which they imitated what Moses had commanded in the law, but at the
   same time they had two altars, and those profane ones, instead of one
   only. At length they did not hesitate openly to adopt the idolatries of
   the Gentiles: hence they so mixed up God with their inventions, that
   what even they valued under the pretense of piety, was an abomination
   to him. This is the reason why God says that the iniquity of the people
   of Israel has endured for three hundred and ninety years

   The difficulty in the second clause is greater, because the computation
   does not agree exactly. After the death of Josiah we shall only find
   twenty-two years to the destruction of the city. But we know that this
   king, of his eminent piety, took care that God should be sincerely
   worshipped; for he purged the whole land of all its defilements. Where,
   then, will be those forty years? Hence it is necessary to take a part
   of the reign of Manasseh, because then Jerusalem not only revolted from
   the teaching of the law, but that tyrant cruelly raged against all the
   Prophets, and the city was defiled by innocent blood. Hence it will be
   necessary to omit the reign of Josiah, then a part of the reign of
   Manasseh must be cut off, because he did not immediately relapse into
   idolatry; but after he grew up, then the worship of God and the
   examples of his fathers being despised, he turned aside to strange and
   fictitious worship, though he did not persist in his impiety to the end
   of his life. Eighteen years, then, must be taken and joined to the
   two-and-twenty, that the number which the Prophet uses may be made up,
   unless, perhaps, any one would rather take a part of the reign of
   Josiah. (2 Kings 22) For although that pious king did his utmost to
   uphold the worship of God, yet we know that the people of very
   wickedness strove with the goodness of God. For when the law was found
   no amendment followed, for the memory of all its doctrine had grown
   obsolete; but when it was placed before the people they ought to have
   become new. But so far from those who had been previously alienated
   from God becoming wise again, they betrayed their obstinacy more and
   more. Since then, the impiety of the people had been detected, it is
   not surprising that the people of Judah is said to have sinned for
   forty years. Certainly this latter explanation pleases me most, because
   the Prophet refers to continuous years, which followed the captivity of
   the ten tribes; although I do not reject the other interpretation,
   because it reckons those years during which Manasseh exercised his
   tyranny against God's servants, and endeavored as much as he could to
   abolish his pure worship, and to pollute it with the filth of all the
   nations. Now, therefore, we understand the forty years of the iniquity
   of the tribe of Judah.

   As to those interpreters who refer the four hundred and thirty years to
   the siege of the city, as if God's vengeance was thus satisfied, I fear
   it will not hold good; it seems to me not a suitable explanation; it
   only signifies that it is not surprising if their enemies besiege the
   city so long, since they did not cease to provoke God for as many years
   as the siege continued days. The city was besieged a whole year and two
   or three months. The beginning of the siege continues to the end of the
   half year, but it was finished in three or four months, when Pharaoh
   endeavored to free the Jews, who were then his allies and confederates,
   by bringing up his army. Then Nebuchadnezzar went forth to meet him,
   and the city was relieved for a short time. Now if we take three
   hundred and ninety days, we shall find a whole year at first, that is
   three hundred and sixty-five years, although then there was an
   intercalary month, and they had not their year defined as we now have;
   but yet there will be three hundred and sixty-five days, which make a
   complete year. The two months will make sixty days, so we shall have
   four hundred and twenty days. Now a month and a half elapsed before the
   return of Nebuchadnezzar. Then the computation will amount to four
   hundred and thirty years. But interpreters are satisfied, because the
   siege of the city endured to a time which answers to that prescribed to
   Abraham. For God entered into covenant with Abraham four hundred and
   thirty years before the promulgation of the law. But I do not see why
   they are so satisfied with this resemblance. Nor is this the meaning of
   our Prophet. When he speaks of a siege he certainly regards especially
   the destruction of the city. Therefore I do not think that the days of
   the siege are here enumerated as a just punishment, but only that years
   are compared with days, that they may determine how long the siege
   should be, and that the end was not to be, expected until the whole
   people perished.

   Besides, we see as we go on that the Prophet lay on his side three
   hundred and ninety days; where there is no mention of forty days, and
   that part seems to be omitted. Yet this remains fixed, because Israel
   and Judah had been obstinate in their wickedness; hence the city was
   besieged until it was utterly taken. Now surely the punishment of
   Israel cannot be considered as consisting in the overthrow of the holy
   city; for already the ten tribes had migrated from their country, and
   did not know what was doing at Jerusalem, except by report. Whatever
   happened their condition was altogether separate from all the miseries
   of the people, for they were then quiet in exile. As then the Prophet
   is ordered to bear the iniquity of Israel for three hundred and ninety
   days, this ought not to be restricted to the siege. God simply means,
   since so many years had elapsed during which both Israelites and Jews
   had not ceased to sin, their final destruction was already at hand. But
   we know that then the kingdom of Judah was extinguished, and exile was
   to the ten tribes like death. On this account they had perished; nor
   did the Prophet bear their iniquity as if they were then paying the
   penalty of their sins. But we know that this is the customary manner of
   Scripture, because God reckons sins to the third and fourth generation.
   (Exodus 20:5; Deuteronomy 5:9.) When, therefore, God wished the ten
   tribes to be dragged into exile, then he punished them for their
   wickedness three hundred and ninety years. Afterwards he bore with the
   city of Jerusalem for a certain time, and endured a similar impiety in
   that tribe, that he should not utterly blot out the memory of the
   people. But the Jews did not repent, since we also see by Isaiah
   comparing them with the Israelites, that they became worse. (Isaiah
   18:1, 7, 8 [sic].) Micah reproves them for following the statutes of
   Omri; (Micah 6:16,) whence it is not surprising if the punishment which
   they endure should answer to the wickedness in which they had involved
   themselves. We shall see also that the same subject is repeated by our
   Prophet in Ezekiel 16.

   On the whole then, God wished to show the people that they had abused
   his forbearance too much and too long, since they did not desist from
   sinning even to the four hundred and thirtieth year. The Israelites
   indeed began to turn aside from the true worship of God while the
   Temple still remained pure, but at length the tribe of Judah, by
   degenerating, became guilty of the same impiety. Now we understand the
   intention of the Holy Spirit.

   I pass on to the words. Thou, says he, shalt lie upon thy left side We
   must remark that this was not in reality completed, because Ezekiel did
   not lie for three hundred and ninety days upon his side, but only by a
   vision, that he might afterwards relate to the people what God had made
   manifest. As to the opinion of those commentators who think the ten
   tribes are meant by the left side, because Samaria was situated to the
   left hand, I do not think it applicable. I do not doubt that God wished
   to prefer the tribe of Judah to the kingdom of Israel; for although the
   ten tribes excelled in the number, opulence, and strength of men, yet
   God always made more, of the kingdom of Judah. For here was the seat of
   David; and the ten tribes were the posterity of Abraham only after the
   flesh, the promise remained to Jerusalem, and there also the lamp of
   God shone, as we have said in many places. Hence the right side
   signifies that dignity with which God wished always to adorn the
   kingdom of Judah: but the ten tribes are marked by the left side;
   because, as I have said, they did not enjoy equal glory with the
   kingdom of Judah, although they are more numerous, more courageous, and
   more abundant in all good things. It must now be observed that the
   burden of bearing their iniquity was imposed on the Prophet: not
   because God transferred to him the iniquity of the people, as some here
   invent an allegory, and say that the Prophet was a type of Christ, who
   bore on himself the iniquity of the people. But an expiation is not
   here described: but we know that God uses his servants for different
   purposes. So therefore the Prophet on one side is ordered to oppose
   Jerusalem, as if he were the king of Babylon; hence he sustains the
   character of king Nebuchadnezzar when he opposes the city of brick, of
   which we spoke yesterday. Now he sustains other characters, as of the
   ten tribes and the kingdom of Judah, when he lies upon his left side
   [10]three hundred and ninety days, and on his right side forty days For
   this reason also it is said, I have appointed to thee the years of this
   iniquity, according to then number, of the days, etc; that is, when I
   order thee to lie on thy right side so many days, I represent to thee
   years. For it would have been absurd to demand of the Prophet to lie
   upon one side four centuries, so God accommodates himself in these
   figures to our standard; and it is contrary to nature that a man should
   lie for four centuries, and because that is absurd, God changes years
   into days; and this is the reason why days are said to be substituted
   for years. Afterwards it is added, when thou shalt have fulfilled those
   years, then thou shalt afterwards lie upon thy right side, and shalt
   bear the iniquity of the house of Judah forty days Here God shows the
   tribe of Judah, that when it ought to be frightened by the punishment
   of the kingdom of Israel, it still persisted in its wickedness hence
   the Jews could not possibly escape the punishment of the Israelites.

   It is added, and towards the siege of Jerusalem thou shalt set or
   establish thy face Either meaning may be received; either directing and
   ordering, or establishing and strengthening; although the word
   directing or ordering pleases me better in this place. He had said,
   indeed, before, thou shalt direct thy face until Jerusalem shall be
   besieged; but in my opinion God simply here orders his Prophet to be
   intent on the overthrow of the city. And thine arm shall be made bare;
   that is, for expedition: for we know that orientals use flowing tunics
   and long robes, so that they cannot execute any business without
   putting off their garments. Hence the Prophet is here ordered to make
   bare his arm, just as if any one should take his coat half off, and
   throw it over the other side, that he might have one arm free. Such was
   the dress of the Prophet, but by a vision, as I have said. Afterwards
   it is added, that thou, shalt prophesy against it Again God repeats
   what we saw yesterday: for nothing had been colder than that the
   Prophet should make bare his arm, and direct his face against towards
   the siege of a painted city. Had the picture been only an empty one,
   the spectacle might be justly condemned; but God adds the meaning to
   the figures, that the prophecy may have more force: as if he had said,
   I see that these signs are not of themselves of much moment, and you
   may object to me, why do you concern yourself with these trifles? But
   whatever you do shall be a certain seal of prophecy. Now we see why God
   joins the word "prophecy." Then he adds, Behold I will place upon thee
   ropes, so that thou canst not turn from, side to side, until thou hast
   completed the days of thy siege God here signifies that his decree
   concerning the siege of Jerusalem was inviolable: for as he held his
   servant so bound down, by this the firmness of his decree was
   designated, because the Jews thought that they could extricate
   themselves by their deceits. For we know that they always flattered
   themselves when the Prophets threatened them. Therefore God signifies
   that the siege of the city was certain until it was taken; because the
   Prophet should be bound with cords, and should not move himself, nor
   turn from one side to the other. And hence we understand, from the
   figure here used, that the Jews should suffer the same punishments as
   the ten tribes. Just as if God should say that the time determined for
   the destruction of the kingdom of Israel had come, and that the same
   end would happen to the Jews; for ill whatever direction they might
   escape, yet the same execution of God's judgment would arrive, as if
   the matter had been already determined. Now it follows:
     __________________________________________________________________

   [87] Or, "I have appointed thee." -- Calvin.

   [88] "They shall be" is understood. -- Calvin.

   [89] "I shall now go on with the whole context." -- Calvin

   [90] Or, "station," for knken, signifies either. -- Calvin.
     __________________________________________________________________

   Ezekiel 4:9

   9. Take thou also unto thee wheat, and barley, and beans, and lentiles,
   and millet, and fitches, and put them in one vessel, and make thee
   bread thereof, according to the number of the days that thou shalt lie
   upon thy side, three hundred and ninety days shalt thou eat thereof.

   9. Et tu sume tibi triticum, et hordeum, et fabam, et lentem, et
   millium, zeam, [91] et pones ea in vase uno, et facies ea tibi in panem
   [92] pro numero dierum, quibus jacebis super latus tuum, trecentis et
   nonaginta diebus comedes illum.


   It is by no means doubtful, that this verse applies to the siege,
   because God signifies that the city would then suffer famine, but a
   little afterwards he adds another vision, from which we gather, that
   the subject is not only the siege of Jerusalem, but the general
   vengeance of God against all the tribes, which had fallen on the Jews
   through their alliance with them, and which ended at length in the
   siege. But here God shows the future condition of the city Jerusalem.
   For this various kind of bread is a sign of want, for we make bread of
   wheat, and if any region is barren there barley is eaten or' vetches,
   and if we have but a moderate supply, still wheaten bread is used, but
   when lentils and beans, and millet and spelt are used, a severer penury
   is portrayed. In the time of Jerome the name of spelt was in use for
   "zea," since he says, it was "gentile" among the Italians. I know not
   how it agrees with what Jerome calls "vetches;" in his Commentaries he
   says it is "zea," and uses that name for spelt, which was then wheat:
   whatever it is, when leguminous plants are mixed with wheat, and when
   barley and spelt are used, it shows a deficiency in ordinary food. It
   is just as if the Prophet Ezekiel were to denounce against the Jews a
   deficiency in the harvest which they were then reaping while they were
   free, for this vision was offered to the Prophet before the city was
   besieged. Hence he threatened want and famine at a time when they were
   still eating bread made of pure wheat. For he orders all these things
   to be put in one vessel Hence we gather, that this mixture would be by
   no means acceptable to delicate palates: for we know that beans and
   lentils are grosser than wheat, and cannot be kneaded into a dough of
   the right kind, since the wheat and pulse are dissimilar. For this
   reason, then, God places them in one vessel Then it is added -- thou
   shalt make bread for thee according to the number of the days The days
   here numbered are the three hundred and ninety: there is no mention of
   the forty days, but it may be a part put for the whole. Now it follows:
     __________________________________________________________________

   [91] The word for "fitches" is in the plural: so the word for "barley:"
   there is an enallage of the number. -- Calvin

   [92] That is, thou shalt make bread for thyself out of them. -- Calvin
     __________________________________________________________________

   Ezekiel 4:10-11

   10. And thy meat which thou shalt eat shall be by weight, twenty
   shekels a day: from time to time shalt thou eat it.

   10. Et cibus quem comedes in pondere, erit viginti siclorum pro die
   [93] a tempore usque ad tempus comedes. [94]

   11. Thou shalt drink also water by measure, the sixth part of an hin:
   from time to time shalt thou drink.

   11. Et aquas in mensuram bibes in sextam partem hin: a tempore usque ad
   tempus bibes.


   This confirms what I have said, namely, that the want should be such,
   that the Prophet dared not eat even that bread to satiety: you shall
   eat, says he, bread by weight, viz, twenty shekels. These are not
   complete rounds, so that the sense is, that God commanded his Prophet
   to live sparingly. When the city was besieged, bread was distributed in
   pieces to each person. God then here says, that the Jews should be
   almost famished during the siege, so that they should not have bread
   except by fixed weight, and that a small one. What follows is more
   miserable, namely, the want of water; for this is the last stage of
   calamity when thirst oppresses us. it seems hard, indeed, to want wine,
   but when water is deficient, this, as I have said, is the last stage of
   famine, and this the Prophet denounces against the Jews when he says,
   water was not given to him during the time of the siege unless by
   measure. I shall leave the rest till to-morrow.
     __________________________________________________________________

   [93] That is, in or for each day.--Calvin.

   [94] That is, from the beginning to the end: viz., from the first day
   to the 390th. -- Calvin
     __________________________________________________________________

   PRAYER.

   Almighty God, since thou hast thus far sustained us by thy inestimable
   clemency, grant that we may not abuse thy goodness, and by our
   perverseness provoke thy vengeance against us, but may we prevent thy
   judgment, and so submit ourselves to thee that thou mayest take us into
   thy confidence and protect us against all our enemies: then supply us
   bountifully with whatever is needful for us, and since thou wishest us
   to restrain our natural desires, may we never be deficient in spiritual
   food, but be continually refreshed with it, until at length we enjoy
   that fullness which is promised us and laid up for us in heaven by
   Christ our Lord. -- Amen.
     __________________________________________________________________

   Lecture Thirteen

   WE saw in yesterday's lecture that as many days were assigned to the
   siege of the city Jerusalem as years in which they had provoked God's
   wrath. For, as I have said, God did not punish them for their
   wickedness by a long siege, because in this way Israel had been free
   from punishment. But the meaning is, that as during four hundred and
   thirty years they did not cease adding to themselves the vengeance of
   God, so now the end had come for paying them their wages which they had
   earned. Now it follows --
     __________________________________________________________________

   Ezekiel 4:12-13

   12. And thou shalt eat it as barley cakes, and thou shalt bake it with
   dung that cometh out of man, in their sight.

   12. Et placentam [95] hordeorum comedes, et ipsam in stercoribus
   humanam excrementi coques coram oculis ipsorum.

   13. And the LORD said, Even thus shall the children of Israel eat their
   defiled bread among the Gentiles, whither I will drive them.

   13. Et dixit Iehovah: sic comedent filii Israel panem suum pollutum in
   gentibus ad quas expulero eos.


   This vision properly belongs to the ten tribes, and, for this reason, I
   have said that God's vengeance is not to be considered as to the siege
   of the city alone, but to be extended longer. After the Prophet had
   spoken of the siege of Jerusalem, he adds, that their reward was
   prepared for the children of Israel, because a just God was the avenger
   of each people. As, therefore, he punished the remnant who as yet
   remained at Jerusalem, so he avenged the wickedness of the ten tribes
   in exile at Babylon. For this reason the Prophet is ordered to cook a
   cake with dung: that is, he is commanded to take human dung instead of
   fuel: nor does he simply say dung, but the dung of men. By and bye the
   application follows. Thus the children of Israel shall eat their
   polluted bread among the Gentiles Now, therefore, we see that the Jews
   are at length drawn to judgment, because they had not been so touched
   with the slaughter of their brethren as to repent, but, in the
   meantime, the wrath of God was conspicuous against the ten tribes,
   because among the Gentiles those miserable exiles were compelled to eat
   their bread polluted. We know that cakes are made of the finest flour,
   for the purer the flour the more delicate is the bread, but the Prophet
   is ordered to make cakes of barley, and then to cook them in dung, for
   that uncleanness was forbidden by the law. (Leviticus 5:3; Leviticus
   7:21.) Therefore God signifies, that the Israelites were so rejected
   that they differed in nothing from polluted nations; for the Lord had
   separated them as we know from the rest of the world: but from the time
   of their mingling themselves with the filth of the impious, at length,
   after long forbearance, they were altogether rejected as it is here
   said. For under this figure a universal pollution is signified, as if
   he had said, nothing is any longer holy or sacred in Israel, because
   they are mixed up with the pollutions of all nations: finally, the
   impure bread embraces within itself all kinds of impiety. Now when he
   says among the Gentiles, it means, that they would be such inhabitants
   of the lands among which they were driven, that they should be not only
   exiles but banished from the land of Canaan, which was their
   inheritance. In fine, a disinheriting is here marked, when the Jews are
   said to be driven about hither and thither, so as not to, dwell in the
   promised land. It follows --
     __________________________________________________________________

   [95] That is, "made of barley." -- Calvin.
     __________________________________________________________________

   Ezekiel 4:14-15

   14. Then said I, Ah Lord GOD! behold, my soul hath not been polluted:
   for from my youth up even till now have I not eaten of that which dieth
   of itself, or is torn in pieces; neither came there abominable flesh
   into my mouth.

   14. Et dixi, Ahah, [96] Dominator Iehovah, ecce, anima mea non fuit
   polluta, et cadaver et discerptum non comedi a pueritia mea huc usque,
   et non intravit in os meum caro putrefacta. [97]

   15. Then he said unto me, Lo, I have given thee cow's dung for man's
   dung, and thou shalt prepare thy bread therewith.

   15. Et dixit mihi, Vide, dedi tibi stercori bovis pro stercoribus
   hominis, et facies panem tuum super illa. [98]


   The Prophet here inserts the answer which he received to his request
   that God would relax his severe command: for it was abominable to eat
   flesh cooked with human dung, not only on account of the stench, but
   because religion forbade it: though the Prophet did not regard the
   taste of his palate, but objects that it was not lawful for him, and
   relates how anxiously he had abstained during his whole life from all
   polluted food. For if he had formerly dared to feed promiscuously on
   all sorts of food, he could not pray against it as he now does, that he
   should not be compelled to eat polluted bread: but he shows here that
   he had abstained throughout his whole life from all polluted food. My
   soul, says he, never was polluted: for soul is often put for the belly:
   then never have I tasted of a carcass, or of what has been torn in
   pieces By the figure a part put for the whole, he intends all unclean
   meats, which were unlawful food, according to the commandments of the
   law. (Leviticus 9.) For because a carcass is mixed with blood, God
   forbade them to touch the flesh of an animal which died by itself,
   because it had not been strangled, then if a wild beast should tear a
   sheep or an ox, that cruelty ought to be detestable to men. Since,
   therefore, both a carcass and torn and lacerated flesh are unclean
   food, the Prophet here says, that from his childhood even to that time
   he had kept the commands of God with his utmost endeavors: hence he
   obtains, as I have said, some mitigation. Yet he is compelled to eat
   his flesh cooked with the dung of oxen. This was done by vision, as I
   said yesterday: but meanwhile God did not change what he had determined
   concerning the people: viz. that they should eat their bread polluted
   among the Gentiles. For a cake cooked in the dung of oxen was unclean
   according to the Law. Hence God shows his own decree was fixed that the
   Israelites should be mingled among the Gentiles, so that they should
   contract pollution from their filth. It follows --
     __________________________________________________________________

   [96] "Or, alas." -- Calvin

   [97] Or abominable, phgvl, pigol, is their word for corrupt or rancid,
   or putrefied, and hence by translation animal flesh is called
   detestable, that is, of an unclean animal." -- Calvin.

   [98] That is, "thou shalt cook."
     __________________________________________________________________

   Ezekiel 4:16-17

   16. Moreover he said unto me, Son of man, behold, I will break the
   staff of bread in Jerusalem: and they shall eat bread by weight, and
   with care; and they shall drink water by measure, and with
   astonishment:

   16. Et dixit mihi, Fili heminis, ecce ego frango [99] baculum panis in
   Hierusalem: [100] et comedent panem in pondere et metu, [101] et aquas
   in mensura, et in stupore bibent.

   17. That they may want bread and water, and be astonied one with
   another, and consume away for their iniquity.

   17. Ut indigeant pane et aquis [102] et obstupeant, [103] vir et frater
   ejus, et liquefiant [104] in iniquitate sua.


   God returns again to the citizens of Jerusalem, and announces that they
   should be so destroyed by famine, that they should be reduced to the
   last extremity, and all but consumed by want. But he places here two
   forms of punishment: he says, that he should break the staff of bread:
   then, that their abundance of bread should be small, because they would
   be compelled to eat their morsels by weight and fear, and to drink
   water by measure and astonishment. I said they were different forms,
   because even if bread was sufficient, God often breaks its staff, as he
   calls it. And this clearly appears from Leviticus 26:26, whence our
   Prophet has adopted this expression. For here Moses explains what it is
   to break the staff of bread; because, he says, ten women shall cook
   their bread in one dish, and then they must bona fide restore the
   quantity of meal given them; for the bread shall be weighed, and thou
   shalt eat and not be satisfied. There God had said, I will break the
   staff of bread: but a clearer explanation follows -- namely, although
   wheat for cooking the bread should be sufficient, and the women should
   mutually observe each other that no theft should take place, but should
   return in weight what had been given out to them, yet its nourishment
   should be deficient. We see then that God breaks the staff of bread,
   when a sufficiently plentiful supply exists, but those who eat are not
   satisfied.

   That this may appear more clearly, we muse assume the principle that
   men do not live by bread only, but by every word which proceedeth out
   of the mouth of God, (Deuteronomy 8:3,) for here God signifies that we
   are not nourished by virtue of the bread, properly speaking: for how
   can bread be life-giving when it wants both sense and vigor? We see
   then that there is no force in bread to nourish us which excludes the
   hidden grace of God, for we live by the word of God. The subject here
   is not the word of doctrine nor yet spiritual life; but Moses
   understands that we are sustained not by bread and wine and other food,
   or by any kind of drink, but by the secret virtue Of God whilst he
   inspires the bread with rigor for our nourishment. Bread then is our
   nourishment, but not by any peculiar or intrinsic virtue: this it has
   from another source, namely, the favor and ordination of God. As,
   therefore, a small portion of bread is sufficient; for us, so if any
   one gorge himself he will cry out sooner than be satisfied, unless God
   inspires the virtue. And for this reason Christ uses that passage
   against Satan: Man lives not by bread alone, (Matthew 4:4; Luke 4:4,)
   because he shows that the life of man was propped up by the secret
   virtue of God, and that God, whenever it pleases him, does not need
   these foreign assistances. God then can sustain us by himself:
   sometimes he uses bread, but only as an adventitious instrument; in the
   meantime he derogates nothing from his own virtue: hence a staff is
   taken metaphorically for a prop. For as old men already totter on their
   legs, and all their limbs being broken down by weakness, support
   themselves with a staff, so also bread is said to have a staff, because
   we are propped up by the nourishment. Our strength also becomes
   deficient, and hence he who takes nourishment is said to refresh
   himself with food. God, therefore, breaks the staff of bread when he
   renders men famished, even when they have a sufficient abundance of
   bread. Neither are they satisfied, how much soever they may gorge
   themselves, because the food loads instead of refreshes them.

   This is the first punishment with which God threatens the Jews. Another
   also is added, namely, that they shall be destitute of bread. We see
   then that there is a double mode by which God punishes us by hunger.
   For although bread is sufficient, yet he breaks and destroys its staff,
   so that it cannot prop us up nor recall our lost vigor. At length he
   takes away our bread, because he either strikes our fruits with blight
   or hail, or makes us suffer under other calamities. Hence barrenness
   brings want, so that God will affect us with hunger both ways: for he
   says, behold! I will break the staff of bread in Jerusalem, and then he
   adds, they shall eat their bread by weight and in fear, they shall
   drink their water by measure and in astonishment, because in truth they
   shall be reduced to such straits that they shall scarcely dare to touch
   their bread, because while they look forward to the morrow they shall
   fear and be astonished. And he confirms this opinion in the next verse,
   that they shall be destitute of bread and water, and shall be
   astonished: for this explanation agrees better; therefore a man and his
   brother shall be astonished, that is, they shall look mutually on each
   other as if astonished. Thus those who are without wisdom and discern
   nothing but despair are accustomed to act: at length they shall pine
   away in their iniquity. Again God repeats that the Jews could not
   complain when he so grievously afflicts them, because they shall
   receive the reward of their own iniquity. Now follows --
     __________________________________________________________________

   [99] Or, "destroy." -- Calvin.

   [100] Or, "at Jerusalem." -- Calvin.

   [101] Or, "with fear and trembling." -- Calvin

   [102] That is, "bread and water shall fail them." -- Calvin.

   [103] "Others, they shall be desolate, smm, shemem, signifies both." --
   Calvin.

   [104] Or, "consume away." -- Calvin.
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 5
     __________________________________________________________________

   Ezekiel 5:1-4

   1. And thou, son of man, take thee a sharp knife, take thee a barber's
   razor, and cause it to pass upon thine head and upon thy beard: then
   take thee balances to weigh, and divide the hair

   1. Et tu, fili hominis, sume tibi gladium acutum, novaculum tonsorum,
   sume eum tibi, et transire fac, [105] super caput tuum, et super barbam
   tuam: et sume tibi stateram ponderis, [106] et divide illa. [107]

   2. Thou shalt burn with fire a third part in the midst of the city,
   when the days of the siege are fulfilled: and thou shalt take a third
   part, and smite about it with a knife: and a third part thou shalt
   scatter in the wind; and I will draw out a sword after them.

   2. Tertiam partem igne combures in medio urbis, ut completi fuerint
   dies [108] obsidionis: sumes tertiam partem, percuties gladio per
   circuitum ejus, tertiam vero partem sparges in ventum: et gladium
   evaginabo post eos.

   3. Thou shalt also take thereof a few in number, and bind them in thy
   skirts.

   3. Et sumes inde exiguum in numero, et ligabis illa [109] in alis tuis.
   [110]

   4. Then take of them again, and cast them into the midst of the fire,
   and burn them in the fire; for thereof shall a fire come forth into all
   the house of Israel.

   4. Et ex illis adhuc sumes, et projicies illa in medium ignis mittes et
   combures illa igne, unde egredetur ignis in totum domum Israel.


   By another vision God confirms what he had lately taught concerning the
   siege of Jerusalem. For he orders the Prophet to shave the hairs off
   his head and his beard, then to distribute them into three parts, and
   to weigh them in a balance. He mentions a just balance, that equity may
   be preserved, and that one portion may not surpass another. There is no
   doubt that by the hairs he understands the inhabitants of Jerusalem, as
   by the head he understands the seat itself of their dwelling-place.
   Then the application will follow; but this I shall pass by today,
   because I cannot proceed farther. It is sufficient to hold briefly,
   that men are here designated by hairs, for hair can scarcely be
   counted, indeed that of the beard is countless; such was the multitude
   at Jerusalem, for we know that the city was very populous. We know,
   again, that it took occasion for pride from this; when they saw that
   they were strong in the multitude of their people, they thought
   themselves equal, if not superior, to all enemies, and hence their
   foolish confidence, which destroyed them. God then commanded the
   Prophet to shave off all the hairs of his head and of his beard. Thus
   he taught that not even one man should escape the slaughter, because he
   says, make the sword pass, or pass it, over thy head, then over thy
   chin, so that nothing may remain. We see, then, how far the passing of
   the razor is to go -- until no hair remains entire on either the head
   or beard. Whence it follows, that God will take vengeance on the whole
   nation, so that not one of them shall survive. As to his ordering three
   parts to be weighed, and a proportion to be kept between them, in this
   way he signifies what we have often seen in Jeremiah, (Jeremiah 15:2)
   -- Whosoever shall have escaped the sword shall perish by famine, and
   whosoever shall escape the famine shall perish by some other means. But
   here God explains at length the manner in which he was about to destroy
   all the Jews, although they were distributed into various ranks. For
   their condition might seem different when some had been put to flight,
   and others had betaken themselves to Egypt. But in this variety God
   shows that it detracts nothing from his power or intention of
   destroying them to a man.

   Let us come to the words make a razor pass over thy head and over, thy
   beard; and then take scales m'znym, maznim, is properly called a
   balance on account of its two ears. Take, therefore, a balance, or
   scales for weighing, and divide the hair. What this division means I
   have already explained, because all the Jews were not consumed by the
   same punishment,, and therefore those who had escaped one kind of
   destruction boasted that they were safe. Hence they were enraged
   against God. But this foolish confidence is taken away, when the
   Prophet is ordered to divide the hair extracted from his head and
   beard, Divide them, he says; afterwards he adds, a third part. As to
   God's distributing the people into three parts, it is not done without
   the best reason for it; for a part was consumed by famine and distress
   before the city was taken. But because God marks all miseries by fire,
   therefore he orders a third part to be cast into the fire, and consumed
   there. Now because there were two parts remaining, every one promised
   himself life; for he who escapes present death thinks himself free from
   all danger, and hence confidence is increased; for we too often think
   ourselves safe when we have overcome one kind of death. For this
   reason, therefore, it is added, after thou hast burnt a third part in
   the fire, he says, take a third part and strike it with the sword
   Besides, he orders a third part to be burnt in the midst of the city.
   Ezekiel was then in Chaldea, and not near the city; but we said that
   all this took place by a prophetic vision. What is here said answers to
   the wrath of God, because before the siege of the city, a third part
   was consumed by pestilence, and famine, and distress, and other evils
   and slaughters; and all these miseries are here denoted by fire. For
   after the city had been taken, God orders a third part to be struck
   with the sword. We know this to have been fulfilled when the king with
   all his company was seized, as he was flying over the plain of Jericho,
   (2 Kings 25) when meeting with the hostile army; because very many were
   killed there, the king himself was carried off, his sons murdered in
   his sight, while his eyes were put out, and he was dragged to Babylon
   bound in chains. Hence this is the third part, which he commanded the
   Prophet to strike with the sword, because that slaughter represented
   the slaughter of the city.

   Now it is added, that he should take a third part and cast it to the
   wind: then follows the threat, I will unsheathe my sword after them
   Here it is spoken as well of the fugitives who had gone into various
   countries, as of the poor, who being dispersed after the slaughter of
   the city, protracted their life but a short time. For we know that some
   lay hid in the land of Moab, others in that of Ammon, more in Egypt,
   and that others fled to various hiding-places. This dispersion was as
   if any one should cast the shorn-off hairs to the wind. But God
   pronounces that their flight and dispersion would not profit them,
   because he will draw his sword against them and follow them up to the
   very last. We see therefore, although at first sight the citizens of
   Jerusalem differ, as if they were divided into three classes, yet the
   wrath of God hangs over all, and destroys the whole multitude.

   It is now added: Thou shalt take then a small number, and bind them,
   (that is, that number, but the number is changed,) viz., those hairs of
   which the number is small in the skirts of thy clothing It either takes
   away the confidence which might spring up from a temporary escape, or
   else it signifies that very few should be safe in the midst of the
   destruction of the whole people, which came to pass wonderfully. If
   that is received, the correction is added, that God would give some
   hope of favor because the people was consumed, yet so that the covenant
   of God might remain. Hence it was necessary that some relics should be
   preserved, and they had been reduced like Sodom, unless God had kept
   for himself a small seed. (Isaiah 1:9; Romans 9:29.) Therefore in this
   sense the Prophet is ordered to bind and to hide in the skirts of his
   garment, some part of the hair. Moreover, that part is understood only
   in the third order, because those who had escaped thought that they had
   obtained safety by flight, especially when they collected themselves in
   troops. Afterwards it follows, thou shalt then take from these, and
   throw it into the midst of the fire, and burn it in the fire Out of
   these few hairs God wishes another part to be burnt and consumed; by
   which words he signifies, even where only a small portion remains, yet
   it must be consumed in like manner, or at least that many out of these
   few will be rejected. And indeed those who seemed to have happily
   escaped and to have survived safely, were soon after cut off by various
   slaughters, or pined away by degrees as if they had perished by a slow
   contagion. But since it pleased him to remember his promise, we gather
   that a few of the people survived through God's wonderful mercy: for
   because he was mindful of his covenant, he wished some part to be
   preserved, and therefore that correction was interposed, that the
   Prophet should bind under his skirts a small number. Yet from that
   remnant, God again snatched away another part, and cast it into the
   fire. If the filth of the remainder was such, that it was necessary to
   purge it, and cast part of it into the fire, what must be thought of
   the whole people, that is, of the dregs themselves? For the portion
   which the Prophet bound in his skirts was clearly the flower of the
   people: if there was any integrity, it ought to be seen there.

   We just saw that there were many reprobate in that small number. Hence,
   therefore, it is easily gathered how desperate was the impiety of the
   whole people. After this, he says, take: this adverb is used that those
   who survived after the slaughter of the city should not think that all
   their punishments were over: after this, says he, that is, when they
   shall fancy all their difficulties over, thou shalt take from that part
   which thou hast preserved, and shalt cast it into the fire. Thence, he
   says, a fire shall go forth through the whole house of Israel He
   signifies by these words, as we have seen before, that the vision was
   not illusory, just as many fictitious things are represented in a
   theater. Hence God says, what he shows by vision to his servant would
   happen, as the event itself at length proved. But he goes further that
   the whole house of Israel shall burn in this burning, because indeed
   the last destruction of the city brought despair to the miserable,
   exiles, who, while the city was standing, promised themselves a return.
   But when they saw such utter destruction of the city, they were
   consumed just as if fire from Judea had crept even to themselves. In
   the meantime the remnant are always excepted whom the Lord wonderfully
   preserved, although he was in a vision destroying the whole people. We
   now see the tendency of this vision. I will not proceed further,
   because I should be compelled to desist, and so the doctrine would be
   abrupt. It is sufficient therefore to hold, although the people was
   divided into many parts so that the condition of each was distinct, yet
   that all should perish, since God so determined. Hence the confidence
   of those who thought they would be safe at Jerusalem was broken: then
   the ten tribes, which were captives, ought also to acknowledge that the
   last vengeance of God was not complete, until the city itself, the seat
   of government and the priesthood was destroyed.
     __________________________________________________________________

   [105] That is, "draw it across" -- Calvin.

   [106] That is, "a just one." -- Calvin.

   [107] That is, "the hairs which are erect upon thy head and thy beard."
   -- Calvin.

   [108] "They shall be filled up;" literally, "for filling up the days"
   -- Calvin.

   [109] That is, "a small part in number." -- Calvin.

   [110] That is, "that part of them in the skirts of thy garments." --
   Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since thou hast proclaimed such a proof of thy
   fierce anger against thine ancient people, that we may this day learn
   wisdom from the suffering of others, and may so subject ourselves
   obediently to thee, that thou mayest receive us into favor, and show
   thyself so propitious to us, that by thy pardon we may be restored from
   death to life, until we enjoy that eternal blessedness which is
   provided for us by thine only-begotten Son our Lord. -- Amen.
     __________________________________________________________________

   Lecture fourteen.
     __________________________________________________________________

   Ezekiel 5:5-6

   5. Thus saith the Lord GOD; This is Jerusalem: I have set it in the
   midst of the nations and countries that are round about her.

   5. Sic dicit Dominator Iehoyah, Haec est Hierusalem, in medio gentium,
   posui eam, et in circuitu ejus terras.

   6. And she hath changed my judgments into wickedness more than the
   nations, and my statutes more than the countries that are round about
   her: for they have refused my judgments and my statutes, they have not
   walked in them.

   6. Et mutavit judicia mea ad impietatem [111] prae cunctis gentibus: et
   statuta mea [112] prae terris quae in circuitu ejus: judicia mea
   spreverunt et in statutis meis non ambulaverunt.


   Now God shows the reason why he determined to act so severely and
   harshly towards that holy city which he had selected as the royal
   residence. For the greater the benefits with which he had adorned the
   city, by so much the baser and grosser was their ingratitude. God
   recounts, therefore, his benefits towards Jerusalem, and that for the
   sake of reproving it. For if the Jews had embraced the blessing of God,
   doubtless he would have enriched them more and more with his gifts: but
   when he saw that they rejected his favors, he was the more angry with
   their indignity. For contempt of God's benefits is a kind of
   profanation and sacrilege. Now, therefore, we understand the intention
   of the Holy Spirit when he says, that Jerusalem was placed as it were
   on a lofty platform, that its dignity might be conspicuous on all
   sides. This is not said in praise of Jerusalem, but rather to its
   greatest disgrace, because whatever the Lord had conferred upon it
   ought to be taken into account, since they had so unworthily corrupted
   themselves and had polluted God's glory as it were on purpose. As to
   its being said, that Jerusalem was in the midst of the nations,(Psalm
   74:12,) I do not take this so precisely as Jerome and most others. For
   they fancy that Jerusalem was the center of the earth, and he twists
   other places also into this sense: where God is said to have worked
   salvation to the midst of the earth, he explains it the very middle, as
   they say. But that is in my judgment puerile, because the Prophet
   simply means that Jerusalem was placed in the most celebrated part of
   the world: it had on all sides the most noble nations and very rich, as
   is well known, and was not far distant from the Mediterranean Sea: on
   one side it was opposite to Asia Minor: then it had Egypt for a
   neighbor, and Babylon on the north. This is the genuine sense of the
   Prophet, that Jerusalem was endued with remarkable nobility among other
   nations, as if God had placed it in the highest rank. There is no city
   which has not nations and lands round it, but God here names lands and
   nations par excellence, not any whatsoever, but those only which
   excelled in fruitfulness, in opulence, and all advantages. And the
   demonstrative pronoun is emphatic when he says, This is Jerusalem: for
   he extols the city with magnificent praises, that its ingratitude may
   appear the greater -- hence it was placed in the midst of the nations
   and of countries round about it: because it was surrounded by many
   opulent regions, and there the grace of God was chiefly displayed, as
   if it were the most beautiful part of a theater, which attracted all
   eyes towards it, and moved all minds to admiration.

   He now adds, My judgments are changed concerning the word mrh, mereh, I
   said that it signifies sometimes to change, but oftener to transgress
   or to reject, and there the sense suits very well, because the Jews
   were rebellious against the judgments of God even to impiety. But he
   enlarges upon their wickedness when he says, my statutes have been
   despised since they so addicted themselves to impiety. For if there had
   been any pretext of virtue, their fault might have been extenuated, but
   when they cast themselves into gross impiety, and thus despise God's
   commandments, this is inexcusable. Let us learn from this passage, that
   unless we use God's blessings with purity the charge of ingratitude
   will always lie against us: for whatever God bestows upon us, he
   sanctifies as well to our salvation as to the glory of his name. We are
   then sacrilegious when we corrupt those things which were destined for
   his glory; then are we utterly perverse when we convert to our
   destruction what God has appointed for our salvation. Now we must
   consider the ingratitude of Jerusalem as flagrant, because they
   rejected the commandments of God. When therefore God deposits among us
   the treasure of celestial doctrine, we must diligently take care that
   we do not turn aside to impiety, because there is no excuse for error
   when once we have been taught what is right, and that from the mouth of
   God himself. Then he declares the same sentiment in other words, and
   says, beyond all nations and all lands which were round about; by which
   sentence he signifies that the Jews; were worse than all the rest,
   because knowingly and willingly they had shaken off God's yoke. Other
   nations had not conducted themselves better, for we know that the
   worship of God was then everywhere vitiated: but the impiety of the
   elect people was fouler, for they turned light into darkness, while the
   Gentiles wandered in darkness for they were blind, but the conduct of
   this people was different whom God had familiarly instructed. Since
   therefore the teaching of the law was conspicuous among the Jews, the
   Prophet deservedly says, that they were impious beyond all nations and
   countries Then he explains how they had either changed the judgment of
   God, or were themselves rebellious, because they had despised, says he,
   my judgments, and had not walked in my statutes First, he says, they
   had not fallen through ignorance but through pride and contempt; for
   when the will of God is made known to us, there is no place for
   ignorance. We do not sin lightly therefore, but our minds are
   necessarily infected with pride and contempt of God. Now he adds, that
   they did not walk in his precepts, by which words he signifies that the
   contempt just mentioned appeared openly, because in truth the fruit
   showed itself in their whole life. It follows --
     __________________________________________________________________

   [111] Or, "she has transgressed my judgments or been rebellious. mrh,
   mereh, properly signifies was rebellious against my judgments." --
   Calvin.

   [112] Or, "was rebellious against my statutes." -- Calvin
     __________________________________________________________________

   Ezekiel 5:7-8

   7. Therefore thus saith the Lord GOD, Because ye multiplied more than
   the nations that are round about you, and have not walked in my
   statutes, neither have kept my judgments, neither have done according
   to the judgments of the nations that are round about you;

   7. Propterea sic dicit Dominator Iehovah propter multiplicare vestrum
   [113] prae cunctis gentibus, quae in circuitu vestro sunt, ut in
   statutis meis non ambularetis, et judicia mea non faceretis, et
   secundum judicia gentium, quae in circuitu vestro sunt non faceretis

   8. Therefore thus saith the Lord GOD, Behold, I, even I, am against
   thee, and will execute judgments in the midst of thee in the sight of
   the nations.

   8. Propterea sic dicit Dominator Iehovah, Ecce ego contra to, etiam
   ego: et faciam in medio tui judicia coram oculis gentium.


   This verse is variously expounded on account of the word hmnkm,
   hemenekem: for some read it jointly in one context, as if through being
   multiplied they did not worship God; as if he meant that they were
   luxurious through their opulence, as horses are restive through too
   much food and fatness. That passage of Moses has been marked: Israel,
   when highly fed, kicked; therefore they think that this place is like
   it, and so they combine it together: because thou hast been multiplied
   beyond. all Gentiles which were around thee, thou hast despised my
   judgments, for thou hast become blind and drunken by prosperity.
   (Deuteronomy 32:15.) But I do not approve of this sense, for it is
   clearly too forced. Others derive it from hmh, hemeh, which signifies
   to be agitated or disturbed, and elicit this sense, because ye are
   tumultuous beyond all nations -- -that is, because your lasciviousness
   and licentiousness surpass that of all people, whilst your eagerness
   has drawn you on as it were without a bridle. But I fear that
   explanation is far-fetched, and so I take it simply for to be
   multiplied, or multiplication; for machor may be either a noun or a
   verb, but in the same sense. At the same time, I do not refer this to
   the number and multitude of the people, nor even to the abundance of
   goods, as the majority do; for they say that the number of persons was
   multiplied, which does not suit the sense; if it be referred to wealth,
   it is indeed true that God had acted liberally towards that city, but I
   take it actively, that they have multiplied beyond all nations: and
   Jerome, in my opinion, has not rendered it badly by translating,
   "because ye have surpassed the nations," yet he has departed from the
   proper sense of the word: so it will be better to retain the verb
   "multiply" or the noun "multiplication," yet actively, because they had
   wantoned intemperately in their superstitions, so that they surpassed
   all nations in evil doing. On account then of your multiplying, or on
   account of your multiplication beyond all nations, that is, because ye
   were not content with moderate impiety, but heaped together all kinds
   of wickedness, so that your impiety has arrived at the highest pitch
   whence a curse follows it: but before he comes to that he confirms what
   he had said before, namely, because they had not walked in his
   statutes, and had not kept his judgments This, therefore, is the
   meaning of to multiply, because when the law was delivered to them they
   despised it, and imitated the wickedness of the nations and the
   countries around them. These sentences then agree, because beyond all
   the nations they had been rebellious in impiety against God, and then
   because they had multiplied beyond all nations and countries. Again the
   reason is to be observed, because they did not walk in God's statutes
   For the Gentiles held no course, hence it is not surprising that they
   wandered in their own oblique direction. But a way had been shown to
   the Jews: the language of Moses was not in vain. (Deuteronomy 30:19.) I
   call heaven and earth to witness that I have set before you life and
   death: choose ye therefore life. Since then God had thus laid down the
   doctrine of salvation for the Jews, he was the more indignant at their
   insolence and baseness in not walking according to his statutes. Life
   then had been set before them, as Moses says; it remained for them to
   walk therein, which the Gentiles could not do.

   Now he adds, and according to the judgments of the Gentiles which are
   round about you Here the Prophet seems to blame what otherwise and in
   many places is praised. For the Jews ought to be separate from the
   Gentiles, so that they might worship God in purity, and the Prophets
   often expostulate with them because they followed the judgments or
   statutes of the Gentiles. On these words I have said nothing, because
   they occur often, and it has been already shown in many places why God
   calls his judgments laws. Some distinguish between judgments and
   statutes, because judgments belong to mortals, and statutes to
   ceremonies. But this distinction is not everywhere observed. But God,
   in very many places, commends the precepts of his law, since he shows
   that nothing necessary to a complete system of teaching was omitted.
   But. this name is sometimes transferred to perverse rites and vicious
   superstitions, so that to walk in the judgments of the Gentiles, is to
   corrupt oneself with their perverse morals. As I have said already, the
   Jews were often condemned by the Prophets because they gave themselves
   up to the corruptions of the Gentiles.

   Here, therefore, the Prophet says, that they had not done according to
   the judgments of the Gentiles But he understands that in this
   particular, also, they had surpassed the madness of the Gentiles,
   because they had not embraced the law of God so as to remain constantly
   in obedience to it. For we saw in the second chapter of Jeremiah,
   (Jeremiah 2:10, 11,) that the Gentiles were obstinate in their madness.
   Although that was not praiseworthy, yet God deservedly blames his
   people because they held him in less honor than the Gentiles did their
   idols. For we know how obstinately the nations were fixed in their
   superstitions, for they did not change their religion except by some
   violent impulse, just as if heaven and earth were shaken together.
   Since, therefore, the religion of each was firm and fixed, God accuses
   the Jews of trifling deservedly, because they inclined towards the
   errors and madness of the heathen. This, therefore, is Ezekiel's
   meaning when he says, the Jews had not done according to the statutes
   of the Gentiles: as if he had said, they should have looked at the
   Gentiles, and as they saw them obstinately worshipping idols, so they
   should have persisted in my law and in pure worship. But while the
   obstinacy of the Gentiles was so great that they could not be torn away
   from their own superstition, my people, says he, have perfidiously
   declined from me and my law by rash impulse, and without necessity for
   it. Now, therefore, we perceive why the Prophet adds this to their
   crimes, that the people had not walked after the judgments or manners
   of the Gentiles. Hence they might have perceived, that what men had
   once embraced they ought not lightly to have thrown away, because when
   we are suddenly and easily turned aside in the matter of the worship of
   God, it is certain that we have never put forth living roots. Since,
   then, the Gentiles instructed the Jews in their duty, their crime
   became more detestable.

   Now follows the threat, that God was prepared to take vengeance.
   Behold, I, even, I, am against you The particle gm, gam, "even," is
   used as we in French say, yea, even: I, even I. We now see that the
   repetition is emphatic, as if God asserted a horrible destruction to be
   hanging over the Jews. For he wishes to inspire them with fear, since
   he assures them that he will prove an avenger. Though I do not receive
   Jerome's comment, for he says, that angels and other ministers of God's
   wrath are excluded, because God determined to destroy the Jews by
   himself. This we know to be false, for he made use of the Assyrians and
   Chaldeans. Since then those people were his scourges, it follows, that
   angels and men are not excluded when God pronounces himself an avenger.
   But he increases the weight of the punishment when he says, I, even I,
   am he with whom thou shalt have to do Now he adds, I will execute
   judgments, by which word jurisdiction, as they call it, is intended.
   What Jerome and those interpreters who follow him affirm is not
   correct, that by this name God's justice is asserted, as if he meant,
   that he would not be cruel in exacting punishment, nor yet unjust nor
   too rigid. For to execute judgment means merely to exercise
   jurisdiction, and an earthly judge is said to exercise justice when he
   sits on his tribunal, even if he perverts justice and equity. This,
   indeed, cannot be the case with God, although the word allows of it.
   Besides, there is a suitable antithesis between the doctrinal judgments
   and the actual ones; God complained that the Jews did not execute his
   judgments: now he threatens that he himself would execute them, because
   he will vindicate his law by punishments.

   The sum of the whole is that he will execute judgments in the midst of
   Jerusalem, because he will ascend a tribunal and compel the wicked to
   plead their cause, and to render an account of their life. God,
   therefore, then executed his judgments when he manifested his vengeance
   by means of the Chaldeans, and so famine was a part of his punishment,
   as well as the sword and the pestilence. For while he delays, he seems
   to have ceased from his duty, and then the impious indulge themselves
   as if he had forgotten to execute judgment. Therefore, in opposition to
   this, he denounces that he would execute judgments: as if he had said,
   I will appear as judge although you think me asleep. For he says, he
   will execute judgments in the midst of Jerusalem, before the eyes of
   the Gentiles, by which assertion he means, that their punishments would
   be remarkable, and such as might be easily considered by all the
   nations: for we know that the Gentiles were then blind, for they
   thought that good and evil happened by chance. But God affirms, that
   his judgments will be so manifest that the blind will be, as it were,
   eye-witnesses. Now it follows --
     __________________________________________________________________

   [113] Or, "because of your multiplication." -- Calvin.
     __________________________________________________________________

   Ezekiel 5:9-10

   9. And I will do in thee that which I have not done, and whereunto I
   will not do any more the like, because of all thine abominations.

   9. Et faciam in to quae non feci, et quae, non sum facturus secundum
   hoc amplius, propter cunctas abominationes tuas.

   10. Therefore the fathers shall eat the sons in the midst of thee, and
   the sons shall eat their fathers; and I will execute judgments in thee,
   and the whole remnant of thee will I scatter into all the winds.

   10. Propterea [114] patres vorabunt filios in medio tui, et filii
   vorabunt patres suos: faciam ergo judicia in to et dispergam cunctas
   reliquias tuas ad quemlibet ventum.


   Now God subjoins, that their punishment should be so severe that no
   similar example could be found in the world -- I will do what I have
   not done, nor intended to do, that is, I will avenge your contempt of
   my law in a striking and unexpected manner; for God sometimes so
   chastises men as not to exceed the ordinary method. But because
   punishments seem vile and contemptible when they are so common, God is
   compelled to surpass the ordinary measure, and to punish the wicked
   signally and portentously, as he says by Moses. (Deuteronomy 28:46.)
   When therefore he now says, that he would do what he had not done
   before, and what he would not do again, he signifies a horrible
   vengeance, which has no similar example. It means nothing else than
   what, we have quoted from Moses, that the vengeance would be signal and
   portentous. Interpreters take this metaphorically, but this view cannot
   be admitted, because in their opinion no history has recorded its
   fulfillment; hence they fly to allegory and metaphor. But first of all,
   we know what Josephus says, that mothers were so ravenous that they
   slew their children and fed upon them, although here a previous siege
   is referred to, in which God signifies that he would cause fathers to
   devour their children: I confess it; but even if we receive what they
   wish, it was not done then; hence Jeremiah is mistaken when he says,
   that miserable women cooked their children for food. (Lamentations
   4:10.) Surely this is a sufficient witness; for to say that we never
   find that this actually happened is to reject the testimony of
   Jeremiah. Besides, God had threatened that very thing by Moses; nor can
   the passage be eluded, because there is weight in the words --

   "Men delicate among you, and those accustomed to luxuries," says he,
   "shall eat their own children; a man shall envy the wife of his bosom,
   so that he shall not suffer her to enjoy that nefarious food with him.
   Then by stealth shall he consume and devour the flesh of his son, so
   that he shall distribute no part of it to another." (Deuteronomy 28:54,
   55.)

   When Moses uses this language he certainly does not mean that there
   shall be intestine dissensions, so that disciples shall rise up against
   their masters, and masters oppress their disciples, as Jerome fancies.
   But it is necessary to take the words as they sound, namely, that God
   would not be content with common and customary punishments when the
   Jews had arrived at the very last pitch of impiety and wickedness,
   since he blames them so severely. Hence Ezekiel now threatens this; nor
   is it surprising that the Prophets took such forms of expression from
   Moses, since they used the language of Moses rather than a new one,
   that the people might not despise their prophesyings. Now, therefore,
   we must decide, that the Prophet uses these threatenings against the
   Jews literally. But if any one now object that what God says will not
   happen does often happen, a solution must be sought for. For we said
   that when the Jews were besieged by Titus, such a ravenousness attacked
   certain women, that they fed by stealth on their own children. But God
   pronounces that he never would do this again I reply that this kind of
   vengeance is not to be restricted to one day, so that God should not
   often punish the Jews in a similar manner. But we do not read that this
   was done, except by the Jews, for although this cruelty is related in
   tragedies -- that children were used as food by their parents, yet this
   barbarity nowhere existed, that a father knowingly and willingly ate
   his own son; hence this was peculiar to the Jews. And that God had once
   executed this vengeance on them by means of the Chaldeans, is no
   obstacle to his again inflicting the same punishment, when he wished to
   take vengeance on the extreme rebellion of the people. For although in
   Ezekiel's time all things were very corrupt, yet we know that when the
   Son of God was rejected, the Jews cut off from themselves all hope of
   restoration to the mercy of God. It is not surprising, then, if again
   he had suffered sons to be devoured by their fathers, as he now
   threatens that fathers should be so rabid as not even to spare their
   own bowels.

   I know not why Jerome invented this difference, which is altogether
   futile. For he says, that when a thing is honorable and becoming it
   should be ascribed to God, but when the thing itself is base, God
   averts the infamy from himself. For when this wonder is treated of
   here, God does not say I will cause the people to eat their sons, but
   he says, fathers shall eat their sons, and sons their fathers. But
   there is nothing solid in this comment, because the cruelty which the
   Chaldeans exercised towards the Jews certainly was not either honorable
   or becoming, and yet God ascribes to himself whatever the Chaldeans
   did. Again, what was baser than the incest of Absalom, in debauching
   his father's wives? and even that was not sufficient, but he wished the
   whole people, at the sound of a trumpet, to be witnesses of his crime;
   and yet what does God say? "I will do this before the sun," says he. (2
   Samuel 12:12, and 2 Samuel 16:21, 22.) We see, then, that this man was
   not familiar with the Scriptures, and yet that he offered his comments
   too hastily. There was, indeed, no true religion in the man, and it is
   not without cause that I admonish you; for there is danger lest many be
   deceived, if they were not admonished that his genius was full of
   ostentation and arrogance.

   He says, then, fathers shall eat their sons in the midst of you, and
   this was certainly fulfilled: for Jeremiah speaks of women, but he
   comprehends men also. (Lamentations 4:10.) For he says that women are
   tender-hearted, he does not say mothers merely, but that they were
   humane beyond others; but we know that maternal affection is more
   tender. But when mothers and those tender ones devour their children,
   that was the final portent. Now he adds, I will execute, therefore,
   (for the copula here ought to be resolved into the expletive particle,)
   judgments against thee That is, in this manner I will really show
   myself a judge, and I will scatter all thy remnants unto all winds. He
   signifies that there should be such dispersion, that no body or name of
   the people should remain. But that hope might cherish and sustain the
   Jews, if any name and body of the people had been left. But when God
   pronounces that they should be offscourings to be scattered to every
   wind, he takes away all hope of restoration for the present at least.
   We know that there was a certain number left, but such destruction was
   necessarily threatened before God gave any hope of his mercy. When he
   says, to any wind, he signifies in any quarter whatever. For as one or
   another wind blows so the dust is carried, and the offscourings are
   dispersed in all directions. It follows --
     __________________________________________________________________

   [114] "Because," or "on that account." -- Calvin.
     __________________________________________________________________

   Ezekiel 5:11

   11. Wherefore, as I live, saith the Lord GOD; Surely, because thou hast
   defiled my sanctuary with all thy detestable things, and with all thine
   abominations, therefore will I also diminish thee; neither shall mine
   eye spare, neither will I have any pity

   11. Propterea vivo ego, dicit Dominator Iehovah, si non propterea quod
   sanctuarium meum polluisti [115] in omnibus detestationibus tuis, et
   omnibus abominationibus tuis: Etiam ego diminuam; [116] et non parcet
   oculus meus, et etiam ego non miserebor. [117]


   Here God again expresses more clearly why he was so eager to take
   vengeance namely, because the religion of the Jews was corrupt, and the
   Temple had been violated, as we shall see to-morrow.
     __________________________________________________________________

   [115] That is, "since thou hast polluted my sanctuary." -- Calvin

   [116] Others translate, "I will break thee in pieces." -- Calvin

   [117] "I will not pardon." -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since at this time thou hast so familiarly
   manifested thyself to us in the gospel of Christ our Lord, that we may
   learn to raise our eyes to the light which has been prepared for us;
   and grant that we may have them so fixed that we may be directed and
   urged towards the object of our existence, until the duties of our
   calling being finished, we may arrive at length unto thee, and enjoy
   also with thee that glory which thine only-begotten Son acquired for us
   by his blood. -- Amen.
     __________________________________________________________________

   Lecture fifteen

   Yesterday, after Ezekiel had prophesied concerning the slaughter of
   Jerusalem, he expressed one reason why God was so angry against that
   city, which he had formerly chosen for his dwelling. He says, they had
   violated or polluted his sanctuary Now therefore we see of what great
   importance before God is that true and pure religion whose pollution he
   so severely avenges. And indeed the safety of the city depended solely
   on the pure worship of God. Therefore the profanation of the Temple was
   just as if they had rejected God himself, and renounced his aid.
   Lastly, that impiety sufficiently shows that they despised whatever God
   had promised them. And these words are to be marked, where he says,
   even I will diminish thee, and my eye shall not spare, and I will not
   pardon, because nothing is more precious to God than that worship which
   he has commanded: when his sanctuary is polluted, it is no wonder if he
   is thus angry. Now it follows --
     __________________________________________________________________

   Ezekiel 5:12

   12. A third part of thee shall die with the pestilence, and with famine
   shall they be consumed in the midst of thee: and a third part shall
   fall by the sword round about thee; and I will scatter a third part
   into all the winds, and I will draw out a sword after them.

   12. Tertia pars peste morietur, et fame peribunt in medio tui: et
   tertia pars per gladium cadent in circuitu tuo, et tertiam partem in
   quemlibet ventum dispergam, et gladium evaginabo post eos.


   Now he explains without a figure what he had previously proposed
   figuratively. For he had been commanded to shave off the hairs of his
   head and of his beard with a razor, and to divide them so that the
   pestilence should consume one part, the sword another, and the famine a
   third. Now he repeats the same thing but in another manner. Hence God
   explains why he had offered a vision of this kind to his servant. But
   he shortens what we formerly saw, because he omits the fourth member;
   for he was commanded to take some portion and to hide it under his
   armpit, or in the hem of his garment: but here there is no mention of
   that part, and yet it was not spoken in vain, but God speaks in various
   manners, and that by his own right. Meanwhile, both the figure and its
   application agree, because God was consuming the whole people by either
   famine, pestilence, or the sword. What was said concerning the fourth
   part was not in vain, but it was not necessary to repeat it. To this
   end then the Prophet tended, since some were survivors it might seem
   that they were exempt from the common slaughter: that he might take
   away that hope, he said, that they also, or at least many of them,
   should perish by burning, so that they should light up a fire in the
   whole people of Israel. For it happened through the unconquerable
   obstinacy of the people, that the wretched exiles were more hated;
   those who had already spared them began afresh to rage against them
   with cruelty, because the name of the people became detestable among
   all men. Because, therefore, the remnant of the citizens who remained
   at Jerusalem perished, hence it happened that the burning penetrated to
   the ten tribes, and to those wretched exiles who were captives in
   remote lands. But now our Prophet is silent on this point. In the
   meanwhile, he comprehends whatever we saw before, although more
   briefly: only that explanation was wanting, which, although it was
   formerly useful, yet ought not of necessity to be repeated. A third
   part, therefore, shall die by pestilence, and shall perish by hunger in
   the midst of thee; then a third part shall perish by the sword around
   thee, and a third part shall be scattered towards every wind: although
   God claims this for himself, I will scatter, says he, the third part,
   and draw out the sword after them, so that they also shall perish in
   their dispersion. Now that dispersion is by itself miserable, but God
   pronounces that he would not be content with that moderate punishment
   until he utterly consumed them. It follows --
     __________________________________________________________________

   Ezekiel 5:13

   13. Thus shall mine anger be accomplished, and I wilt cause my fury to
   rest upon them, and I will be comforted: and they shall know that I the
   LORD have spoken it in my zeal, when I have accomplished my fury in
   them.

   13. Et perficietur ira mea, et residere [118] faciem excandescentiam
   meam in ipsis: et consolationem accipiam: et cognoscent quod ego
   Iehovah, qui locutus sum in zelo meo [119] cum perfecero
   excandescentiam meam in ipsis.


   In this verse the Prophet only teaches what he had said before, but by
   way of confirmation, namely, that God's vengeance would be horrible and
   unceasing until the destruction and extinction of the people. There are
   some who think that this was interposed that God might mitigate the
   rigor of his vengeance, and so this verse, according to them, contains
   a promise of pardon; but it is rather a threat. For what they assert --
   that God would cause his anger to cease -- cannot stand. For it follows
   afterwards they shall know that I Jehovah have said it, when I shall
   have filled up my wrath or anger against them And the context, as we
   shall afterwards see, will refute that comment. Let this, then, remain
   fixed, that the Prophet does not here promise the people any mitigation
   of their punishment, but goes on denouncing the vengeance which he
   formerly mentioned.

   First he says, it shall be filled up: klh, keleh, signifies sometimes
   "to finish," but also, "to be accomplished," "to consume," and also,
   "to be consumed." In this place God signifies that there should be no
   end to the punishments until he was satisfied. The image is taken from
   men desirous of vengeance, whose eagerness does not cease till they
   satiate themselves with revenge. God, therefore, here likens himself to
   men when he speaks of the end or fulfillment of his anger. Now he adds,
   I will cause my fury to rest upon them, that is, my fury shall be, as
   it were, fixed upon them. For "rest" is not to be received here for
   "cease," for wrath is said to rest when it has spent itself, but God
   wishes here to mark by his Prophet the perseverance or untiring course
   of his vengeance. My wrath, therefore, shall rest upon them, that is,
   it shall not remove or pass away; for God is said to withdraw his hand
   when he ceases to punish us, but here the rest of his wrath is its
   perpetual continuing. He adds, I will take comfort Here God transfers
   to himself what properly does not belong to him, for he does not
   delight himself after the manner of men when he takes vengeance on
   wickedness; but we know that God's judgment cannot be comprehended,
   unless he puts on the character of man, and in some manner transforms
   himself. Hence he is said to receive comfort in the approbation of just
   judgment. For this comfort signifies, that God cannot bear the contempt
   of his law -- then that the malice of man is so desperate, that the
   judge must at length appear in his own nature; not that he indulges in
   any passions, as is sufficiently known, but because we cannot otherwise
   conceive him to be a just judge, unless he declare himself pleased with
   vengeance, when he sees men so utterly abandoned and beside themselves,
   as not to be otherwise recalled to penitence.

   He afterwards adds, and they shall know that I Jehovah have spoken it
   Here God obliquely blames the stupidity of the people, because they not
   only despised all prophecies, but also proudly laughed at his threats.
   As often, then, as the Prophets declared the vengeance and judgments of
   God, they gave material for laughter to a perverse and impious people,
   and their obstinacy so blinded them that they did not think it was God
   who spoke; for they supposed that men only would be their adversaries,
   and hence their rage against the Prophets. For if they had thought that
   they had spoken by divine inspiration, they would never have dared to
   rise against them so madly; but because they thought that the Prophets
   uttered in public their own comments, therefore they strove with them
   in forgetfulness of God. The Jews, therefore, did not acknowledge him.
   But let us mark the source of their ignorance: they turned aside their
   senses from God of their own accord, as at this time many do not think
   that God speaks when his truth is openly shown from the Scriptures. Why
   do they not think so? because they are unwilling. Hence this blindness
   was voluntary and affected, so to speak, in the ancient people, since
   they imagined that the prophecies would be without effect. This is the
   reason why the Prophet says, then they shall know that I have spoken,
   because, as the proverb is, experience is the fool's teacher; since,
   therefore, they rejected all threats, it came to pass that, by the
   teaching of calamity, they perceived too late that God was the speaker.
   And so there is an antithesis between experimental knowledge, and
   blindness which arises from an evil disposition and a contempt of God.
   For when he says, they shall know when he has fulfilled his wrath, that
   knowledge shall be too late and unfruitful. Lastly, God here
   pronounces, that he would inflict just punishment on their voluntary
   ignorance, from which the Jews should know, whether they would or not,
   that the prophecies against which they had closed their eyes had
   proceeded from himself alone.

   He says also, that he had spoken in his zeal, or jealousy, because the
   Prophets were thought to be very furious when they thundered so against
   the impious. God therefore here acquits those whom we know were
   commonly esteemed fanatics, and says that he spoke in his zeal, because
   the impious, when they wish to load the servants of God with envy,
   object that he is mild and merciful, and that it does not accord with
   his character to speak roughly and sharply. God therefore says that he
   also uses zeal, or anger, that the Jews might not think his Prophets
   carried away with inconsiderate zeal and fervor, since we know that
   they fell into that grievous error. It follows --
     __________________________________________________________________

   [118] Or, "rest." -- Calvin.

   [119] Or, "in my jealousy." -- Calvin.
     __________________________________________________________________

   Ezekiel 5:14

   14. Moreover I will make thee waste, and a reproach among the nations
   that are round about thee, in the sight of all that pass by.

   14. Et ponam to in vastitatem, et opprobrium inter gentes quae in
   circuitu tuo sunt, in oculis eujusvis transeuntis. [120]


   He explains what we saw before more at length, whence also we
   understand that in the next verse God had not softened his anger, but
   proclaimed the ultimate destruction of the nation. He says therefore,
   that the Jews shall be desolate, as they translate it: it also
   signifies dryness, and hence is the name for a desert. But it suits
   this place to say, the Jews shall be laid waste, and a reproach among
   the nations: for they were formerly a celebrated nation: God had
   ennobled them with remarkable gifts, so that they excelled in dignity
   in the sight of all the nations. Now he says, they should be like a
   vast desert, and in utter ruin, and a reproach; and not only is this
   rumor spread abroad, but all travelers through that land are witnesses
   of this reproach. But in the next verse this is followed out more at
   length.
     __________________________________________________________________

   [120] Or, "traveler." -- Calvin.
     __________________________________________________________________

   Ezekiel 5:15

   15. So it shall be a reproach and a taunt, an instruction and an
   astonishment unto the nations that are round about thee, when I shall
   execute judgments in thee in anger and in fury and in furious rebukes.
   I the LORD have spoken it.

   15. Et eris probrum, et subsannatio, castigatio, et stupor gentibus
   quae in circuitu tuo sunt, dum fecero in to judicia in ira, et
   excandescentia, et increpationibus excandescentiae: ego Iehovah locutus
   sum.


   He further explains how the Jews should be devastated and become a
   reproach among the nations. Now, he does not speak of their dispersion,
   but uses two words for one idea: he puts chrphh, cherepheh, which
   signifies a reproach, and adds gdvphh, gedopheh, which signifies a
   taunt and a mocking: but this could not take place without the
   slaughter of the people. Unless the profane heathen had some ground for
   it, there was no reason why they should utter their taunts and hissings
   against the Jews. Hence destruction and complete slaughter are
   comprehended under the words reproach and taunt, or laughing-stock. But
   this sentence belongs to the former verse: there it was said, I will
   make thee: here, thou shalt be Meanwhile the execution of God's
   vengeance is marked; when, therefore, God reproaches us, we are
   compelled to lie under the power of his hand, because an attempt to
   resist him is vain. We shall wrestle, indeed, as the ungodly do, but
   unless we yield willingly, the violence of his power will crush us.
   Hence we must observe the context: I will make thee a reproach, and
   thou shalt be one, because God signifies that his threats should not be
   either empty or in vain. He adds, thou shalt be a correction: mvsr,
   moser, signifies discipline and instruction, but is often used for that
   correction which springs from a sense of God's wrath. When, therefore,
   God chastises his people, if they repent, they are said to profit by
   his discipline, since they have learnt themselves to be sinners by the
   punishments which he has inflicted on them. But he says that the Jews
   should be a correction to the profane nations, because they should grow
   wise by their punishments; for while we apply examples to our use, this
   is a timely correction, since we do not wait till God strikes us; but
   when he takes vengeance on the despisers of his law at a distance, if
   we are moved by such examples, this is, as I said, correction in good
   time: for the Prophet now applies it to the nations, not without the
   disgrace of the elect people: as if he had said that their punishment
   would be so notorious that the very blind would recognize them, and
   tremble at the perception of their import.

   Afterwards he adds -- in astonishment These words, indeed, do not seem
   sufficiently in agreement with the Jews being for a wonder and a
   correction; but the Prophet does not simply mean that those who
   perceived the judgment of God should be either stupid or docile, he
   only means that in God's severity material would be proposed for all,
   as well of correction as of astonishment, so that they should be
   horrified when they saw God treating his elect people so harshly. For
   he adds, when I shall execute judgments on thee in wrath, and in fury,
   and in burnings of anger. He confirms what we saw before, namely, that
   God's judgment would be remarkable, because he had so long borne with a
   reprobate people. Since he had so long borne their impiety, he broke
   forth at length in one impulse, and then exercised the formidable
   judgment of which he speaks. This is the reason why he says the nations
   shall be astonished when I execute my judgments upon thee. What, then,
   were these judgments? -- in truth, anger, and burning, and furious
   rebukes. Here the Prophet seems verbose; but he could not be too much
   so, since the sluggishness of the people was so great that they were
   not moved by any prophecies. As we have formerly seen, he had been,
   doubtless, derided by those Jews in Chaldea, who as yet remained at
   home tranquil, as it were, in their nests. "Does he, the wretched
   exile, threaten us? let him be content with his own lot: since God has
   spared us, he seems to be stirred up to vex us by envy alone; but we
   have no reason to fear the envy of a captive and an exile." Since,
   then, the Prophet knew that he was contemptible among the Jews, it was
   necessary to heap up such forms of speech, that his teaching might have
   more weight: nor does he look: at the Jews alone, but at those people
   also who had been dragged into the same exile; for he has to advise
   them, for the reasons which we have formerly explained. Now, therefore,
   we understand his meaning when he speaks concerning anger and burning,
   and adds, at the same time, burning rebukes He adds also, I Jehovah
   have spoken it: which he will repeat at the last verse of the chapter.
   And this confirmation is also very useful, because when both the
   Israelites and the Jews looked at a mortal and abject man, a captive
   and a slave of an impious people, they would doubtless have despised
   all his prophecies. Hence he sets God before them, by which he means
   that he was not the author of the threats, but spoke only from the
   mouth of God, as the organ of the Spirit. It follows --
     __________________________________________________________________

   Ezekiel 5:16

   16. When I shall send upon them the evil arrows of famine, which shall
   be for their destruction, and which I will send to destroy you: and I
   will increase the famine upon you, and will break your staff of bread:

   16. Cum emisero [121] sagittas famis malas in ipsos, quae erunt in
   perditionem, [122] quas jaculabor in ipsos ad perdendum eos: et famem
   addam contra eos, et confringam ipsis baculum panis.


   He illustrates the sentiment which we have seen, but not after the
   manner of rhetoricians, who affect splendor and ornament of speech; but
   his only design was to penetrate the minds of the people, like stones
   or iron. This, then, is the reason why he uses such variety here, and
   adorns his teaching with various figures. For he now compares God to an
   archer, who points his arrows against them; but he speaks
   metaphorically concerning the arrows of God; for he calls them arrows
   of famine and evil, that is, deadly and death-bearing. Since, then, I
   shall hurl evil arrows against them, they shall cause their
   destruction, says he; that is, they shall not escape death, because
   they shall be struck with mortal wounds. A person might be struck by
   the blow of an arrow, and yet become convalescent; but God pronounces
   the arrows of which he speaks deadly, so that whoever is struck by them
   has no hope of safety left. Besides, by arrows of famine we may
   understand such barrenness of soil as flies, locusts, and other
   scourges of God -- at one time scorching, at another mildew dries up
   the corn-field, now rains make the wheat rot, now heat burns it up, as
   many sources of corruption and pestilence as these are to the crops, so
   many are the arrows of God which transfix men's hearts, and that too by
   a deadly wound. If so subtle an explanation does not please any one, he
   is at liberty to take it otherwise; yet if any one properly attends, he
   will confess that God darts his own arrows as often as he causes
   famine, or deprives men of sustenance. He adds, which shall become
   corruption He confirms what we said was denoted by the epithet hrym,
   hergnim. He says, therefore, that these arrows would be destructive,
   because they should be for perdition and destruction. Another
   confirmation follows: which I will send, says he, against them to
   destroy them Here God distinctly affirms that he would dart forth those
   arrows, and repeats again what we saw before, and that, too, in the
   same verse. But we have taught you why the Prophet insists, in many
   words, on a matter by no means obscure. He adds, and I will multiply
   famine against them. Here he signifies that he was armed with different
   weapons, so that if men perceive themselves to have fallen, they may
   perceive that God has other hidden weapons, which he has not yet
   brought into use. By the word "multiply" the Prophet expresses what we
   have already seen, by means of arrows, for he uses the plural number,
   but the impious restrict as much as they can the power of God. "If God
   wills" they say, "he can indeed ruin the corn-fields with continual
   rain, he can also burn them up by too much heat, if we have escaped the
   frost and the hail, the storm, and the rain., and the drought, it will
   have already gone well with us." Thus the impious harden themselves in
   their security. And why? because they restrict God's arrows to a fixed
   and certain number. This is the reason why he says, I will multiply
   famine upon them; that is, when they think their yearly produce safe,
   because they have escaped drought, and rain, and mildew, and storm, and
   hail, I will find, says he, other modes unknown to them, by which I
   will bring famine upon them. And he expresses one manner of doing so --
   I will break the staff of bread, concerning which form of speaking we
   have spoken previously. I do not subscribe to their opinion who say,
   that the staff of bread is broken when God sends a deficiency of corn;
   for in the greatest plenty the staff of bread is broken, as we saw in
   Moses, when God takes away the nourishing quality of bread, and makes
   it vanish, (Deuteronomy 8:3,) because man lives not by bread alone, but
   by that secret inspiration which God has implanted in the bread. Hence
   we may eat more than fourfold the usual quantity, and yet not be
   satisfied, as this form of speech often occurs with the Prophets, which
   they take from Moses. Thou shalt eat, and not be satisfied, say they.
   (Leviticus 26:26; Isaiah 9:20; Ezekiel 7; Hosea 4:10; Micah 6:14.) So
   also here the Prophet repeats what we saw in the last chapter -- that
   God breaks the staff of bread, that is, takes away its nourishing
   quality, so that he who feeds upon it does not feel that he has
   recovered new rigor. It follows --
     __________________________________________________________________

   [121] Or, "I shall have darted slch, shelech, signifies to send, but it
   here means to dart; for the context requires it." -- Calvin.

   [122] Or, "destruction."
     __________________________________________________________________

   Ezekiel 5:17

   17. So will I send upon you famine and evil beasts, and they shall
   bereave thee; and pestilence and blood shall pass through thee; and I
   will bring the sword upon thee. I the LORD have spoken it.

   17. Et mittam in vos famem, et bestiam malam, [123] et orbabunt to;
   [124] get pestis, et sanguis transibunt in to, et gladium venire faciam
   super to: ego Iehovah locutus sum.


   Here God speaks generally concerning certain adversities -- I will send
   evil upon them, he says, but immediately afterwards he adds the kind of
   evil, of which he had not yet spoken. Hence, under the name of evil he
   embraces all adversities, as if he had said that he intended to exact
   the penalty from the wicked, not in one or two ways only, but by those
   numberless troubles which surround us, and to which we are subject; so
   that there would be no bounds to his wrath, unless men should cease to
   provoke his anger. This is the reason, then, why he now speaks
   generally concerning evil; but as I have said he adds the kind of evil
   -- An evil beast shall come upon thee, and so I will bereave thee
   Although only one form of evil is expressed, yet it is by no means
   doubtful that for the sake of example God mentions this, that they
   might understand that all injuries are in his hand. And these are
   numberless. If we look upwards, how many deaths hang over us from that
   direction? If we look at the earth, how many poisons? how many wild and
   fierce beasts, how many serpents, swords, pitfalls, stumbling-blocks,
   precipices, falls of houses, throwings of stones and darts? In short,
   we cannot stir a step without ten deaths meeting us. So God here speaks
   of wild beasts only for the purpose of showing that they were at hand,
   and that by them he would execute his judgments. Now, therefore, we
   understand why Ezekiel first spoke of the genus, and afterwards came to
   the species.

   And at length he adds, I will bereave or deprive them, namely, that he
   will deprive fathers of their sons, and sons of their fathers; and he
   will do that, not only by cruel and savage beasts, but by various other
   ways. Again he repeats -- pestilence and blood shall pass over thee. He
   had not spoken of blood before, unless under the name of the sword,
   which he repeats again: but he heaps together, as I have said, various
   forms of speech, so that those should be at length awakened who had
   been too slow, and were afterwards turning themselves willingly away
   from all sense of the wrath of God. Hence he says, pestilence and blood
   shall pass through thee. Then, I will bring a sword, says he, upon thee
   When he spoke of blood, he really intended a sword, but, as I have
   already said, this did not cause either the Israelites or Jews
   instantly to tremble at such threats. What, therefore, was in itself
   sufficiently clear and easy, ought to be impressed in various ways.
   With this view he adds again, I Jehovah have spoken For he turns away
   the Jews and Israelites from looking at himself, and shows them that he
   was not the author of the threats, but that he faithfully delivers what
   he had received from God's hand, and what he was commanded to utter
   against them.
     __________________________________________________________________

   [123] Or, "wild beast " -- Calvin.

   [124] "He used before the plural number " -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since we are so dull and heavy, that we may awake
   in time at thy threats, and submit ourselves to thy power, that we may
   not experience by our destruction how formidable it is, but profit
   under thy rod when thou correctest us like a father, and may we so
   become wise, that through the whole course of our life we may proceed
   in the continual pursuit and meditation of true repentance; and having
   put off the vices and filth of the flesh, we may be reformed into true
   purity, until at length we arrive at the enjoyment of celestial glow,
   which is laid up for us in Christ Jesus our Lord. -- Amen.
     __________________________________________________________________

   Lecture sixteenth
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 6
     __________________________________________________________________

   Ezekiel 6:1-3

   1. And the word of the LORD came unto me, saying,

   1. Et fuit sermo Iehovae ad me dicendo,

   2. Son of man, set thy face toward the mountains of Israel, and
   prophesy against them,

   2. Fili hominis, pone faciem tuam ad [125] montes Israel, et prophetiza
   ad eos,

   3. And say, Ye mountains of Israel, hear the word of the Lord GOD; Thus
   saith the Lord GOD to the mountains, and to the hills, to the rivers,
   and to the valleys; Behold, I even I, will bring a sword upon you, and
   I will destroy your high places.

   3. Et dic, Montes Israel audite sermonem Dominatoris Iehovae: sic dicit
   Dominator Iehovah montibus et collibus, rivis [126] et vallibus: ecce
   ego adducem contra vos gladium, et perdam excelsa vestra.


   The Prophet now turns himself to the kingdom of Israel, since he had
   formerly spoken concerning the Jews alone. He says that he was divinely
   sent to the mountains of Israel. The first question may arise about the
   time; for the kingdom of Israel had been cut off, and the ten tribes
   dragged into exile- and the kingdom had come to an end in Ezekiel's
   time. The time, therefore, does not seem to accord with the
   denunciation of the Prophet as to what had happened many years
   previously. But nothing will appear out of place, if we say that it was
   partly prophecy and partly doctrine, so that the Israelites might
   understand why they were driven out of their country, and dispersed
   among the nations. I say that God's plans were partly explained to the
   exiles, that they might know why God had driven them to distant lands:
   for this punishment would not have been useful had not God convinced
   them of its cause. But although the kingdom had fallen, it is probable
   that some of the people were remaining: for the Assyrian did not carry
   off so many thousand men, and his kingdom would have been burdened by
   such a multitude. Doubtless he collected the flower of the people, and
   permitted the commonalty to remain there: for he sent from his own
   kingdom inhabitants for the deserted soil. But the change was great and
   ruinous to the king himself, and vexatious to all alike. Although,
   therefore, the kingdom did not exist any longer -- nay, even the name
   of Israel was almost extinct, because there was no mass of people, and
   they dwelt in their country like foreigners and guests, yet there was
   still some portion of them left. Now, we collect from the words of the
   Prophet that they were obstinate, because they were not induced by
   either the exile of their brethren, or their own calamity, to leave
   their own superstitions, and embrace the true and pure worship of God.

   Since, therefore, this chastisement did not profit them, hence the
   Prophet is ordered to preach against them It is ascertained from the
   first chapter that Ezekiel received this command after the destruction
   of the kingdom of Israel, (Ezekiel 1:1, 2) for he said that he was
   divinely stirred up in the thirtieth year after the jubilee, and in the
   fifth year of the captivity of Jechoniah or Joachim. It is evident,
   therefore, that the Prophet spake against the land of Israel after the
   ten tribes had been dispersed. Hence we may elicit that there were
   still many people there, because it would have been difficult for the
   Assyrians to receive all the people, and those who remained alive in
   the country went on in their own abominations, so that it became
   necessary for some other judgment to be denounced against them, on
   which we are about to enter. Now, therefore, this principle is
   established, that the Prophet so treats the slaughter of the kingdom of
   Israel, that he predicts as about to come to pass what those left in
   the country by no means feared; for they were persuaded that. they were
   free from all dangers. But the Prophet shows that God's wrath was not
   yet complete, but that their former calamities were only a prelude, and
   that heavier woes were at hand, because they had so hardened themselves
   against the power of God. The prophecy, too, has greater weight when
   the Prophet addressed the mountains than when his discourse was
   directed to men. So that Ezekiel is not ordered to exhort the
   Israelites to penitence, and to threaten them with the punishment which
   still remained, but he is ordered to turn his discourse to hills, and
   mountains, and valleys Thus God obliquely signifies, first, that the
   Israelites were deaf, and then unworthy of the trouble which Ezekiel
   would spend in teaching them. Thus the Prophet sent to Jeroboam did not
   design to address him, but turning to the altar --

   "O altar, altar," says he, "thus saith Jehovah, Behold a son shall be
   born to the family of David, by name Josiah, and he shall slay upon
   thee the priests of the high places, and shall burn upon thee the bones
   of the dead." (1 Kings 13:2.)

   The king was burning incense on the altar, the prophet does not regard
   him, but as I have just said, directs his discourse to the altar: that
   was far more vehement than if he had reproved the king sharply. For
   that was no common reproof, to pass by the king as if he had been only
   the shadow of a man, and to admonish the dead altar concerning a future
   event: so also in this place: Son of man, set thy face against the
   mountains of Israel, and prophesy against them The Prophet might object
   that the mountains had no ears, and hence that it was only child's
   play. But he understood God's intention, and so obeyed cheerfully,
   because he saw the people despised and rejected by God because they
   were deaf and incurable, and meanwhile he knew that his labor would not
   be lost although he addressed the mountains. For we know that the earth
   was created for the use of man, and hence God proposes to us examples
   of his wrath in brutes, trees, the atmosphere, and the heavens, that we
   may know that admonitions belonging to us are engraven there, although
   in every other way God turns away his eyes and his face. This,
   therefore, is a sign of his wrath, when God shows his judgments on all
   sides, and yet is silent towards us, because we gather from this that
   we are unworthy of any trouble for our improvement, and this was
   doubtless the Prophet's conclusion.

   Now a clearer expression follows in the third verse: Thou shalt say, ye
   mountains of Israel, hear the word of the Lord. Here an audience is
   required of the mountains which they could not give, but that has
   respect to mankind, as I have just said. God, therefore, requires the
   mountains to listen, so that men may understand that an inanimate thing
   may be endued with sense, if their stupidity is considered. For at
   length God enforced his judgments against the mountains of Israel.
   Although, therefore, they could not hear the Prophet speaking, yet they
   took up his instruction, because it was efficacious in them, and God at
   length in reality proved that he had not spoken in vain. The event,
   therefore, openly made the mountains in some way attentive. Neither
   could they escape the judgment which had been openly denounced. Now he
   adds, Thus saith Jehovah to the mountains and the hills Ezekiel now
   addresses not mountains only, as he had been commanded: hence he seems
   to exceed the prescribed command, for he had been sent to mountains and
   hills only, but now he says, hear ye mountains, hear ye hills, hear ye
   valleys. But we said yesterday that prophets sometimes speak briefly,
   and sometimes explain more fully what they had uttered but shortly.
   God, therefore, at the beginning spoke only of mountains, but he
   doubtless comprehended valleys, and the flowing down of rivers, because
   the Prophet only explains what he had said in one word: hence he speaks
   to mountains and hills, and then to the pouring down of waters or
   torrents Jerome translates it rocks, and the Hebrews call whatever is
   violent 'phyq, aphik, hence when there is any violent course they use
   this word; and so we may understand in this place either rocks or
   flowing down of waters or torrents, no matter which. But since he
   afterwards adds valleys, this explanation is to me probable, that the
   Prophet indeed understands either torrents or the rushing down of
   waters. Here we must also remark, that those parts are marked out where
   the Israelites had erected perverse and adulterous worship: for we know
   that mountains were filled with superstitions, and so also valleys,
   though the reason was different: for when they erected their altars on
   the mountains they thought themselves near God, but when they descended
   into the valleys, their rites were thus performed in shade and
   obscurity, and thus they thought themselves in this way hidden as it
   were in a sanctuary. It is sufficiently known that they exercised their
   idolatries in the mountains as well as the valleys. This, therefore, is
   the reason why the Prophet here shows that the whole land of Israel was
   polluted with defilement. Behold, says he, I bring a sword against you.
   Hence we infer that when the Prophet addresses the mountains, yet he
   speaks for the sake of man. For the sword could not injure the
   mountains: for one stone would break a hundred, nay a thousand swords,
   and yet remain entire. God, therefore, had threatened the mountains
   with slaughter in vain, nay, when mention is made of the sword, we know
   that death is understood: for the cause is put for the effect. Hence
   God addresses men indirectly, but when he directs his discourse to the
   mountains he shows that men themselves are deaf, and therefore turns
   away his face from them, and addresses mute elements and inanimate
   things: and I will destroy, says he, your lofty things He now explains
   what I have taught before, that mountains, and hills, and valleys, and
   descending waters are named, because perverse and impure worship
   flourished there. For by "lofty things," the Spirit doubtless intends
   whatever the Israelites had mixed of their own imaginations to corrupt
   the worship of God. They properly call altars lofty, because they were
   erected in high and conspicuous places. But the species is here put for
   the genus. Meanwhile, God signifies that he so abominates all
   fictitious worship that he cannot bear the sight of the places. The
   stones indeed of which the altars were built we know to be harmless:
   for places are not polluted by idolatry of their own will; for as far
   as the world was created by God it always retains its own nature, but
   as far as man is concerned, the places themselves were polluted, and
   the contagion renders them hateful to God. Hence this is put for the
   detestation of idolatry. He continues the same sentiment, and first
   denounces that altars should be laid waste. Now it follows --
     __________________________________________________________________

   [125] Or, "against." -- Calvin.

   [126] "Some translate torrents;' others, the rushing down of waters;'
   others, rocks.'" -- Calvin.
     __________________________________________________________________

   Ezekiel 6:4

   4. And your altars shall be desolate, and your images shall be broken:
   and I will cast down your slain men before your idols.

   4. Et desolabuntur altaria vestra, et conterentur idola vestra, et
   cadere faciam [127] occisos coram idolis vestris.


   Hence it appears how greatly obedience pleases God, and how true it is
   that it is better than sacrifices. (1 Samuel 15:22; I Kings 12.) For it
   is certain that the Israelites extolled their own fictions
   exorbitantly, as if they were worshipping God correctly In the
   beginning, indeed, Jeroboam cunningly devised those new rites, that he
   might alienate the ten tribes from the family of David, and at length
   the error spread, so that they thought that God approved that impious
   worship. But we see that God abominates them. We should always hold
   this principle, that although men think that they obey God when they
   thrust in their own fictions, yet they produce no other effect than to
   provoke the wrath of God against them. This vengeance, therefore, had
   not been taken against altars, unless God had been greatly offended
   with the impious mixture. Your altars, therefore, shall come to ruin
   and destruction, and then your idols shall be destroyed. Here some
   understand the idols of the sun, as the noun is taken from heat, which
   is afterwards repeated: but this divination seems to be too contracted
   Hence I do not doubt that the idols are so called on account of the mad
   love with which the worshippers were seized: for throughout the
   Prophets they are said to be like adulterers, and our Prophet also uses
   the same language. Idols therefore may very properly derive their name
   from heat, because their superstitious worshippers inflame themselves
   with love, and like adulterers run after harlots, as we shall again
   see. He afterwards uses another word, when he says, I will lay
   prostrate your slain before your idols: for they call idols glvlym,
   gelolim, on account of their foulness, nay even filth. We see then in
   the first place that the fury with which the Israelites were inflamed
   is condemned by the Prophet, since they perverted the pure and lawful
   worship of God: then he reproves their enormity because they willingly
   remained in filth and defilement. But here also we are taught how
   mightily God is angry with all superstitions, when he not only cites
   mankind to his tribunal because they profane true piety, but is angry
   with external instruments -- as stones and wood, and, as it were,
   involves these instruments of idolatry with their authors. It follows
   --
     __________________________________________________________________

   [127] Or, "I will lay prostrate " -- Calvin.
     __________________________________________________________________

   Ezekiel 6:5

   5. And I will lay the dead carcases of the children of Israel before
   their idols; and I will scatter your bones round about your altars.

   5. Et ponam cadavera filiorum Israel coram idolis vestris, et spargam
   coram idolis suis: [128] spargam ossa vestra [129] In circuitu altarium
   vestrorum


   By these words the Prophet signifies that God's wrath would be
   manifest, because he impresses certain marks by which it may be judged
   that the Israelites had provoked his anger; because they had departed
   from the pure and genuine order of the law. He says, therefore, I will
   place the carcases of the sons of Israel before their idols, when the
   carcases were so mingled with the idols, hence it appeared that God was
   greatly offended. For we know that it was detestable in all sacrifices
   that either human bones or carcases should be joined with the victims:
   so that the religion of the Israelites was openly condemned by this
   sign, so that unless they had been utterly blind, they would
   acknowledge all their worship to have been abominable. We understand,
   therefore, the design of God when he says, that he would cast the
   carcases of the sons of Israel before their idols: as if he had said, I
   will defile all your rites which seem to you sacred, and I will make
   them stink even before the unbelievers. But how? for the altar is
   polluted by contact with a carcase; but the carcases shall be cast
   there, that the contagion may spread to the altars. And I will
   sprinkle, says he, your bones around your altars Lastly, he signifies
   that he would profane those sacred rites which the Israelites had
   fabricated for themselves with their carcases: by which he understands
   that they would be doubly disgraced whilst they defiled by their
   pollutions what they had thought beautiful. The Prophets constantly
   proclaimed that these rites were folly and an abomination, but still
   those who were attached to those superstitions pleased themselves.
   When, therefore, God's servants effected nothing by their sacred
   admonitions, at length a real and actual proof was added, when their
   altars were polluted, and that, too, with their own defilement. For in
   this God's remarkable vengeance appeared, as I have formerly said.
     __________________________________________________________________

   [128] "The relation is in the third person." -- Calvin.

   [129] "He returns again to the second person " -- Calvin.
     __________________________________________________________________

   Ezekiel 6:6

   6. In all your dwellingplaces the cities shall be laid waste, and the
   high places shall be desolate; that your altars may be laid waste and
   made desolate, and your idols may be broken and cease, and your images
   may be cut down, and your works may be abolished.

   6. In omnibus habitationibus vestris urbes desolabuntur: [130] et
   excelsa in vastitatem redigentur, ut vastentur et desolentur [131]
   altaria vestra, et conterantur, et cessent [132] idola vestra, et
   excidantur idola vestra, et deleantur opera vestra.


   In other words, the Prophet signifies that God would take vengeance on
   the superstitions of the ten tribes in all places; whence it is clear,
   that no corner was free from corruption. For, while he names all
   habitations, he means that they had defiled every habitable place.
   Wheresoever they dwelt they had erected their altars and strange
   worship, as another Prophet reproves them; according to the number of
   your cities were your Gods. (Jeremiah 2:28; Jeremiah 11:13.) He
   addresses the Jews there, but the meaning is the same. Hence the
   Prophet signifies, that it was not a single part only that was polluted
   with their idolatries, but their filth was spread abroad through the
   whole land wherever there were any inhabitants. In all your
   habitations, therefore, the cities shall be deserted When he threatens
   destruction and desolation to the cities, he means what I have just
   said, that those places were corrupted by impious superstitions. He
   adds, and thy high places shall be destroyed or made desolate. Here he
   explains himself more clearly, that the cities should be reduced to
   solitude, because their religion was corrupt, and the inhabitants were
   given up to their own fictions and idolatries. He adds therefore high
   places to cities, that he may point out the reason of the cities
   perishing. He adds, that they may be desolate or reduced to a desert:
   it is again the word chrv, chereb, and your altars may perish. He
   confirms the same doctrine, namely, that he was so hostile to the
   cities of Israel because they were all polluted with profane and
   strange altars. For, as we have said, God had chosen that land to
   himself, and so all its cities were dedicated to his glory. This, then,
   might move us to wonder why he threatened them with destruction; for we
   might readily answer this by saying his counsel was changed. But the
   Prophet shows, that although the cities themselves were pleasing to
   God, yet they were hated by him through the corruptions by which they
   were polluted. Hence he joins high places to altars. Hence a probable
   conjecture is elicited, that the Israelites did not sacrifice wherever
   they had erected high places. They had then their own high places when
   they worshipped false gods, and also their own altars. And since the
   worship of God was vitiated in both ways, the Prophet, as I have said,
   here joins them both.

   At length he adds, and your idols shall be broken up and cease, or be
   abolished. Again he uses that reproachful word which I have said is
   taken from the stench of dung. (Luke 16:15.) But it signifies that
   which is highly esteemed among men is abominated by God, especially
   when it is worshipped. And your idols, says he, shall be cut off. I
   have said that this word is derived from heat. It means, that the idols
   were the cause of their madness, since the Israelites were so corrupted
   with impure love that they deserted God and looked only at the idols:
   but he compares the zeal with which idolaters are maddened to impure
   and brutal lust. At length he adds, your works shall be destroyed. Here
   he uses a general name, and significantly points out the difference
   between the pure worship of God and all corruptions. There is no need
   of a long discussion if we desire to know how God is to be worshipped.
   For he rejects and excludes our works. If, therefore, we do not obtrude
   our works, but only follow what God demands, our worship will be pure,
   but if we add anything of our own, it is an abomination. We see,
   therefore, that useful instruction can be collected from one word,
   namely, that all worship is perverse and disapproved by God when men
   bring anything forward of themselves. For by works he does not here
   understand idols made of either wood, or stone, or brass, or gold, or
   silver, but it comprehends likewise whatever men have fashioned, and
   whatever can be ascribed to them, because they have not taken them from
   the mouth of God and the commands of his law.
     __________________________________________________________________

   [130] That is, "in every habitable region they will be deserted." This
   word we have illustrated before -- Calvin.

   [131] Or," shall be destroyed and perish." -- Calvin.

   [132] Or, "abolished," the same word for idols which is derived from
   heat. -- Calvin.
     __________________________________________________________________

   Ezekiel 6:7

   7. And the slain shall fall in the midst of you, and ye shall know that
   I am the LORD.

   7. Et cadet interfectus in medio vestri: et cognoscetis quod Ego
   Iejovah.


   Here the Prophet adds a small clause to his former threats, namely,
   that God would so consume the whole people with slaughter, that they
   would be compelled to acknowledge him as Jehovah. The slain, therefore,
   shall fall in the midst of thee, that is, the enemy shall arise who
   shall cause slaughter everywhere through the midst of the land. As to
   the phrase, I am Jehovah, it refers to the prophecy; for the Israelites
   did not openly deny God, but because they had no faith in the words of
   the Prophet, hence God appears and confirms and establishes the
   authority of the prophetic teaching, when he shows that an avenger was
   at hand if it was despised, as we know it was despised; and this he
   will soon explain a little more clearly. It follows now --
     __________________________________________________________________

   Ezekiel 6:8

   8. Yet will I leave a remnant, that ye may have some that shall escape
   the sword among the nations, when ye shall be scattered through the
   countries.

   8. Et residuum faciam, [133] ut sint vobis qui evadant gladium in
   gentibus, cum dispersi fueritis per terras.


   Yet here another promise is added, which may temper the bitterness of
   so sorrowful a prophecy. For hitherto God shows that he burns with
   indignation against the land of Israel, so that he determined to
   destroy it, since it was polluted everywhere, and at all corners.
   Nothing could therefore be hoped for, if Ezekiel had spoken precisely;
   therefore a promise is added in mitigation -- I will leave a remnant,
   says he, that you may have some who escape the sword; that is, that
   some of you may survive. But how? God does not promise simple pardon,
   that he may leave the Israelites quiet and safe in the land, but he
   says that their safety shall be in exile. Hence therefore we collect
   that they were so depraved that they were unable to obtain pardon,
   because God says that his patience was their scorn and aversion.
   Although, therefore, he gives the Israelites some hope of favor, yet he
   also admonishes them that they could not obtain safety in any other
   way, except by a kind of death, namely exile. I will leave a remnant,
   says he, of you, who shall escape the sword; but how? whom shall the
   enemy have spared so that they do not change their place? nay, he says,
   when ye shall be dispersed among the Gentiles He promises them life,
   therefore, but a wretched one, because it was united with exile. But
   God's favor cannot be sufficiently estimated from these words, unless
   what follows immediately is added.
     __________________________________________________________________

   [133] "It is one word -- I will leave remaining.'" -- Calvin.
     __________________________________________________________________

   Ezekiel 6:9

   9. And they that escape of you shall remember me among the nations
   whither they shall be carried captives, because I am broken with their
   whorish heart, which hath departed from me, and with their eyes, which
   go a whoring after their idols: and they shall loathe themselves for
   the evils which they have committed in all their abominations.

   9. Et recordabuntur qui ex vobis evaserint mei in gentibus, apud quas
   captivi fuerint illic [134] quia frangar ad cor ipsorum quod
   fornicatur, [135] a quod recessit a me, et ad oculos ipsorum scortantes
   [136] post idola sua, et pudifient coram facie sua super malis quae
   fecerunt in omnibus abominationibus suis.


   I see that I cannot finish, and I think the time is advancing.
     __________________________________________________________________

   [134] "The adverb of place is redundant " -- Calvin.

   [135] "That is, which burns with adultery." -- Calvin.

   [136] "Or full of lust " -- Calvin.
     __________________________________________________________________

   PRAYER.

   Grant, Almighty God, since thou desirest a continual memorial of thy
   former remarkable judgments on thy people, that we may this day
   restrict ourselves to thy pure worship -- grant, I say, that we may be
   teachable by thee, and never attempt to adulterate thy worship by our
   devices; and since thou hast clearly manifested thy will to us, through
   thine only-begotten Son, that we may remain in obedience to him, and
   may so invoke Thee the Father, in his name, while we are pilgrims in
   the world, until at length we arrive at that blessed inheritance which
   is laid up for us in heaven by the same, our Lord. -- Amen.
     __________________________________________________________________

   Lecture Seventeenth.

   In the last lecture I only recited the ninth verse, but did not explain
   it; for the Lord says, he would afterwards make some part of Israel a
   remnant, since he hoped they would profit by the chastisement: then,
   says he, the remnant will remember me. By these words he obliquely
   reproves the sluggishness of the ten tribes, who could never be brought
   to any sense of God's anger, unless by experiencing it. For there is an
   opposition between remembrance and forgetfulness, since he says they
   would remember after they were afflicted, he signifies that during
   their prosperity they were drowned in negligence and contempt. We may
   learn from this that God's chastisements are very useful to us, because
   when he indulges us we abuse his kindness, and flatter ourselves so as
   to become hardened in sin. It is necessary, therefore, nay, even
   useful, that those who indulge themselves in their vices, should be
   chastised, and although the Lord can recall us to himself in other
   ways, yet our weakness is so great that we always grow torpid in our
   sins, until his chastisements draw us back to life. Besides, we must
   also observe, that; all are not permitted to become wise again, even
   when chastised by God. And the Prophet does not speak generally, but
   marks out the survivors, or those who shall have been preserved.
   phlytykm, phlitikem, says he, that is, those of you who shall be saved;
   but this was only a small portion, as we have seen. Now as the
   difference is sought for between the few permitted to escape, and the
   multitude which perished, none other will be found, except because it
   pleased God to preserve a seed. All were worthy of death; he consumed
   almost the whole body of the people; he wished a small number to remain
   safe. We see, therefore, that the safety of those of whom the Prophet
   now speaks flowed from the mere mercy of God. Besides, what I have said
   must be borne in mind -- that none repented but those to whom it was
   given; whence it follows, that repentance is a singular gift of God.
   And we see that many plunge into a worse state, nay, even rage against
   God when he chastises them: first they roar, then they are outrageous,
   then they rush on to unbridled madness, so that they would be prepared
   to wage war with God, if they could penetrate as far as the heavens.
   Since therefore chastisements are common to the elect and the
   reprobate, and yet some go on to rage more and more against God, it
   follows that it is not permitted to all to repent when God admonishes
   them, cites them to his tribunal, and demands punishment for their sins
   when they displease him.

   This therefore is the reason why the Prophet restricts this promise to
   those who should be saved out of the whole people. He had said they
   should be preserved, because God was unwilling to extinguish the whole
   Church, that he might not destroy his covenant, which ought to be
   perpetual and inviolable. He says among the Gentiles, among whom, or
   where, they were captives Here also the Prophet signifies that exile
   would be useful to the Israelites, because as long as God suffered them
   to possess the Holy Land, they provoked him as if on purpose. Since,
   therefore, they so polluted God's worship in the Holy Land, he ought
   long ago to have destroyed them. And the Prophet signifies this when he
   says, among the nations where they were captives they would then return
   to a sound mind, though they had been obstinate in the region assigned
   them by God. It follows that he was broken down, or worn down, through
   their heart There may be a double sense of the words. The first is,
   that God was at length conquered by their wickedness, after he had
   found that he did not profit by bearing them patiently. For when he
   sees that his favor becomes a laughing-stock, he is the more angry, and
   deservedly so. Thus, therefore, this passage may be conveniently
   explained, that God was broken on account of the adulterous heart of
   the Israelites; because when he had long suffered them to sin with
   impunity, yet when he saw no end to it, being conquered, as it were, by
   their obstinacy, he descends to punish them. But we may also refer this
   to pardon, because they will acknowledge that God is broken through
   their heart, because he wishes to pardon them. For he is said to be
   broken who voluntarily forgives injuries; and since there are many
   tender and kind, who willingly pardon their enemies for even the
   greatest crimes. And this explanation is in some degree suitable,
   because the sinner cannot really remember God, without perceiving some
   taste of his goodness, so that he hopes he will be propitious to him.
   Yet the first sense seems more suitable, that the Israelites will begin
   to remember when they were dragged into exile, that just punishment
   awaited them, because God had borne with them patiently, and had not
   treated them at once with the utmost rigor, but when compelled, he
   descended at length to take vengeance, after he was broken down or worn
   down by their desperate wickedness. Now, therefore, we understand the
   Prophet's intention. Hence also we gather, that those who seriously
   repent do not acknowledge their fault lightly, but think within
   themselves in what ways, and how long, and how perversely, they have
   provoked God's wrath. The Prophet expresses this by the word breaking.
   God, therefore, did not treat the Israelites so harshly, while he was
   offended by their wickedness, but at length he was broken by their
   hardness.

   He says, Through their adulterous heart which departed from me, and
   through their adulterous eyes after their idols This image occurs
   everywhere throughout the Prophets; and because I have often explained
   it, I now pass it slightly by. For the superstitious are said to commit
   whoredom with their idols, that all idolatry may be rendered more
   detestable. For those who adulterate the worship of God by their
   fictions, yet think that they offer an acceptable obedience. Since,
   therefore, the blind and unbelieving so please themselves by their
   corruptions, hence Scripture compares them to adulterers. The name of
   devotion among the Papists is at this time so plausible that it buries
   all the light of sound doctrine. For by this one word they reject
   whatever is offered them in the law and the gospel: and so also
   concerning "good intentions" as they call them. Since, therefore, the
   incredulous so intoxicate themselves with their own comments, God
   distinctly mentions fornicators, and says, that all who recede from the
   pure rule of the law contaminate themselves with debaucheries. At the
   same time, as I have often said, the prophets allude to a sacred and
   spiritual marriage in which God has bound himself to his Church. For
   chastity of soul means the pure worship of God. When, therefore, men
   fall off from that sincerity, it is just as if a woman should desert
   her husband and follow adulterers. Now that the Prophet may express
   this mad desire more clearly, he adds eyes to the heart. By these words
   he understands furious lust, not only because they were devoted to
   their idols with all their heart, but they were drawn that way by their
   eyes, as if their eyes had been torches to inflame their mind. He
   retains, however, his own image, because adulterers by their wandering
   glances generate the flames of lust, and so their heart is set on fire.
   For this reason therefore he says, they were adulterous both in eye and
   heart

   Afterwards he adds, and they shall become ashamed, or shall be cut off
   in their faces, that is, before their face: others translate, they
   shall feel nausea, which seems rather too rough. But because the word
   qt, ket, signifies to spew out, those who use a word of abomination
   render the Prophet's sense faithfully. They shall be therefore, says
   he, an abomination to themselves Those who translate it, "They shall be
   cut off," also receive the word metaphorically; for he who suffers so
   much shame that he scarcely dares to look on heaven and men, is said to
   be cut off. But others translate, they shall contend or quarrel before
   their eyes. But since that signification is rarer, I scarcely dare
   subscribe to their opinion, especially when the best sense is, that
   they should be abominable to themselves. Therefore, they shall be
   rejected before their face, that is, they shall not wait till men
   condemn them or until others reprove their perverse worship, but they
   shall willingly abominate themselves. Now the Prophet shows that their
   penitence is real, because it may happen that a person may feel that he
   has some dealing with God, and yet not be truly humbled: just as Cain
   was compelled to tremble at the sight of God, yet was always like
   himself. (Genesis 4:9.) So it usually happens to all the wic