John Calvin Commentary Ezekiel 4:1-3

"Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it a city, even Jerusalem: and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and plant battering rams against it round about. And take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel." — Ezekiel 4:1-3 (ASV)

Here God begins to speak more openly through His servant, and not to speak only, but to signify by an outward symbol what He wishes to be uttered by His mouth. Therefore, He orders the Prophet to paint Jerusalem on a brick. "Take therefore," He says, "a brick, and place it in your 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. In those days, 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 gather the soldiers into close bands, and they had other machines which are not now in use.

For firearms 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 would have been a childish spectacle, unless God had commanded the Prophet to act so. Thus 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; 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 is this so? Because men have devised whatever dazzles the eyes of the simple, without any command from God.

But if anyone 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. 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 anyone 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 no more serious than the former.

Thus, profane men would not only despise but even find fault with 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 כרים. This word, kerim, some interpret as “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. On this clause we must dwell. For, as I already said, the whole description may be thought useless unless this testimony is 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 own 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 come to our minds when it is said here, Let this be for a sign to the house of Israel. For although the Israelites could shake their heads, 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. The Israelites who had been drawn into captivity thought they had been too compliant and grieved at their obedience. Then envy also 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 enduring 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 were complacent, because they were still 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 were just about to besiege it, as we shall afterwards see at length.

Prayer:

Grant, Almighty God—since You so graciously invite us to Yourself, and do not cease, even if we are deaf, to continue Your same goodness toward us—that we may finally be disciplined to obedience and permit ourselves to be ruled by Your 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 finally gathered to Your celestial repose, through Jesus Christ our Lord. Amen.