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Now the Prophet shows why the angel was added to the Chaldeans, namely, to put a bridle on them, lest they should rage promiscuously and without selection against the elect and the reprobate. This is a remarkable passage, because from it we learn, first, that God effectually threatens the impious, so that he may have attendants always at hand to obey him; then, that even unbelievers make war under the direction of God, and are governed by his rod, and do nothing except at his will. Nor are the Chaldeans said to have come to the temple in vain, and to have placed themselves before the altar of God. This is not related to their praise, as if they obeyed God spontaneously, or as if they had purposed to themselves to carry out his commands, but the secret providence of God is here treated. Although, therefore, the Chaldeans gave the rein to their self-will, and did not think themselves divinely governed; yet God here pronounces that they were under his hand just as if God had them as hired soldiers: as Satan is said to have joined himself to the sons of God: this was not a voluntary obedience, but because his machinations could not attack the holy Job, unless by God’s command. (Job 1:6.) God’s sons appear in a very different way, since they offer a free obedience, and desire him only to reign. But how great soever is the difference between the sons of God and Satan, and all the reprobate, yet it is equally true that Satan and the wicked obey God. This, therefore, we must learn in the second place. But, thirdly, we are taught that God never rashly executes his vengeance without sparing his elect. For this reason in the slaughter of Jerusalem he has an angel, who opposes a shield, as it were, to the Chaldeans, lest their cruelty should injure them beyond God’s pleasure, as we shall by and bye see. Therefore I said that the place was remarkable, because when God puts forth the signs of his wrath, the sky is, as it were, overclouded, and the faithful no less than the unbelieving are frightened, nay terrified with fear. For as to outward condition, there was no difference between them. Because therefore the sons of God are subject to that terror which obscures all sense of God’s favor in adversity, so this doctrine must be held diligently, namely, when God gives the rein to furious men, so that they dissipate, overthrow, and destroy all things, then the angels are always united, who restrain their intemperance with a hidden bridle, since otherwise they would never be moderate.

He says, therefore, that the glory of the God of Israel ascended from the cherub to the threshold He takes the glory of God for God himself, as we may readily collect from the next verse; for he says that Jehovah had spoken. But this speech agrees very well, because God cannot be comprehended by us, unless as far as he accommodates himself to our standard. Because therefore God is incomprehensible in himself, nor did he appear to his Prophet as he really is, (since not angels even bear the immense magnitude of his glory, much less a mortal man,) but he knew how far it was expedient to discover himself, therefore the Prophet here takes his glory for himself; that is, the vision, which was a sign or symbol of the presence of God. But he says that it ascended from the cherub Here also is a change of number, because God is said everywhere to sit between the cherubim. (2 Samuel 6:2; 2 Kings 19:15; Isaiah 37:16.) But here only one cherub is put, but this figure of speech is well understood, as it is so common, for God resided between the cherubim: it is said that he went thence to the threshold of the temple This was a prelude to departure, as we shall afterwards see. And this testimony was needful to the Jews, because they thought that God was bounded by the visible temple. Hence the Prophet shows that God was not fixed to a place, so as to be compelled to remain there. This is the reason why it is said that he came from his seat to the threshold of the temple Now, he adds, that he cried out to the man clad in the linen garment, and whose inkhorn was by his side, though others translate it writing-tablets: but as he afterwards says, write on their foreheads, it is very probable that the ink was in his girdle, that he might mark the elect of God, that the Chaldeans should not touch them. Again he calls the angel a man, but on account of the form which he put on, as I said before. I cannot proceed further.

Now the Prophet adds, that the Chaldeans were sent to destroy the city and its inhabitants, but the order must be observed, because they are ordered to go behind the angel. The grace of God therefore precedes to the safety of all the pious: then he opened the gate, and made a way open for his wrath, long and wide, after he had removed the faithful from all danger: for this reason it is said, that he went through the city yet after him. And Patti also signifies this, when he says, after that your obedience has been fulfilled, then wrath is at hand against all rebels and proud ones. (2 Corinthians 10:6.) God therefore first cares for his own; but after he has received them into his keeping, and hid them as it were under his wings, then he permits the flame of his wrath to burn against all the wicked. In fine, we see that as often as God revenges man’s wickedness, he regards his Church, and treats all as worthy of peculiar care who are endued with true and serious piety.

Then he orders them to strike, so that their eye should not spare; what God had taken to himself he transfers to the Chaldees, because there ought to be an agreement between God and all his servants, even those who are not voluntary agents, but whom he bends every way by his secret instinct. Then he expresses more clearly, that they should not spare either old men or young men or boys or girls; as if he said, that he must rage against all promiscuously, without any choice of age or sex. He here opposes women to men, because that sex bends even the most cruel to pity, and we know that when men are slain, women are preserved. Now girls seem to hold a better position and boys also: and decrepit old men, because nothing is to be feared from them, are preserved safe. But God wishes the Chaldeans so to attack the whole city, that they respect neither age nor sex. Meanwhile he excepts the faithful of whom he had spoken, upon whomsoever the mark shall be, do not approach him. Here it is asked, were all the good preserved free from slaughter? for we know that Jeremiah was drawn into Egypt, to whom Chaldaea would have been a preferable place of banishment. Already Daniel and his companions had been snatched away before him, many were faithful in that multitude. On the other hand, we see many despisers of God either escaped or left in the land, as Nebuchadnezzar wished the dregs of the people to remain there. But we saw of what sort they were in Jeremiah. It follows therefore that God neither spared all the elect, nor made a difference in consequence of the mark, because the wicked obtained safety as well as the faithful. (Jeremiah 39:10; Jeremiah 43:2, 3, 4; Jeremiah 44:15, 16.) But we must observe, although God apparently afflicts his people with the ungodly, yet they are so separated, that nothing happens which does not tend to the safety of the righteous. When therefore God forbids the Chaldeans to approach them, he does not mean them to be free from all injury or disadvantage, but he promises that they should be so separated from the ungodly, that they should acknowledge by sure experience that God was never forgetful of his faith and promise. Now therefore we see how that difficulty must be solved, since God does not so spare his own as not to exercise their faith and patience, but he does spare them so that no destruction happens to them, while he is always their protector. But when he seems to give license to the impious, he grants this to their destruction, because they are rendered more and more inexcusable. And this daily experience teaches us. For we see that the very best are so afflicted, that God’s judgment begins with them. We see meanwhile that many reprobate exult with joy, even when they wantonly rage against God. But God has the care of his own as if they had been sealed, and separates them from the ungodly; but their own destruction remains for the ungodly, and they are already held within its folds, although it is not yet perceptible by the eye.

It follows, begin at my sanctuary. By the word “sanctuary” the priests and Levites are doubtless intended, and their fault was clearly greater. There was indeed a small number who worshipped God purely, and stood firm in their duty, but the greater part had revolted from the worship of God. Hence this passage ought to be understood of those impious priests who had despised God and his servants. Nor is it surprising that God’s wrath should begin with them. For they sin doubly; because if any private man fall away, his example is not so injurious as that of the eminent, who thus draw all men into the same ruin. For we know that the eyes of the multitude are turned towards their superiors. Since therefore the priests sinned more severely than all the rest, it is not surprising if God should punish them in the first place. Those who interpret this sentence generally, as if God ordered the Chaldeans to begin from his Church, extenuate the sense of the Prophet too much. For this is not a comparison between the Church of God and profane nations, but God rather compares the ministers of his temple with the people in general, and a clearer explanation follows directly after, that the Chaldeans began from the men, the elders who were before the house; that is, who were set over the temple Now it follows —