John Calvin Commentary Ezekiel 7:13

"For the seller shall not return to that which is sold, although they be yet alive: for the vision is touching the whole multitude thereof, none shall return; neither shall any strengthen himself in the iniquity of his life." — Ezekiel 7:13 (ASV)

This verse is interpreted in various ways, but the Prophet’s meaning is by no means obscure. At the beginning, he says that those who sold had no cause for sorrow because they would not be returning to their lands.

However, this does not seem suitable. Instead, under one aspect, the Prophet includes what I have recently said: that the disturbance of all things would be so great that the lands would be deprived of their owners, and those who previously possessed them would be outcasts and exiles. They would be in need of everything and unable to set foot on their own soil.

Neither is this opinion contrary to Jeremiah’s prophecy (Jeremiah 32:7–9). When Jeremiah was in prison, he was commanded to buy land from a relative; but that was done so that the faithful might hope for their promised restitution with quiet minds. However, the discourse is now directed to the reprobate, who were excluded from all hope of freedom.

Our Prophet, therefore, only fulminates here in God’s name and breathes nothing but terrors; there is no mention of favor meanwhile, because they had thrown themselves into despair. This is the reason why he speaks of perpetual slaughter.

He says, therefore, they shall not return to the things sold, although their life is among the living. This clause is explained in various ways, but I do not wish to spend time repeating the errors of others; I will follow what seems right to me.

First, this clause must be read as expressing opposition. He says, indeed, and as yet their life is among the living; but the conjunction should thus be interpreted as: "although their life is among the living." The Prophet seems to allude to a custom then common.

For there was no sale of lands in perpetuity among the sons of Abraham, because that was forbidden by the law, as they were only sojourners in the land (Leviticus 25:13–15).

God, therefore, in claiming dominion over the land, did not permit them to sell their land except for a limited time—for every fiftieth year they returned to their own possessions. If they sold in the twentieth year, their possessions were restored after thirty years; if in the fortieth, the sale was only for ten years, due to the occurrence of the Jubilee.

So now the Prophet says, although they remain survivors, yet they shall not return. Why? Because the captivity will prevent them. Therefore, we now understand the Prophet’s meaning: those who sold, he says, shall suffer no loss. For if they had remained at home, they would have been deprived of their possessions; but this will not happen, for they will be dragged to a distant region, and there they will live and die as exiles.

But if they should extend their life even to a hundred years, yet their property will remain deserted, because the conquerors will not allow them to return to their country. Thus, the miserable condition of the exiles is indicated, since, if God were to prolong their life, they would still be forced to live it out in poverty and need, as they had been driven from their lands and were unable to return to them.

He adds, because the vision shall not return upon all the multitude of them. Here too, interpreters differ. For some divide this part into two clauses: because the vision was for the whole people, yet no one had been converted or had repented. This opinion is plausible because it contains a useful and fruitful doctrine, which is found everywhere among the Prophets.

For we know that nothing is less tolerable to God than when people, admonished by Prophets, do not return to a sound mind but continue in their wickedness. Therefore, since such obstinacy greatly provokes God’s anger, this meaning seems to fit well enough—that the vision was for the whole multitude, and yet none repented; that is, that God exhorted everyone, from the least to the greatest, to repentance, for all were deaf and, so to speak, hopeless in their vices.

Although, therefore, this explanation seems probable, I do not adopt it, for I do not doubt that the Prophet’s meaning is that the vision concerning the whole multitude should not return; that is, be in vain. And Isaiah also speaks this way when he says, thy word shall not return to me void (Isaiah 55:11), for he means that prophecies are always joined with their effects.

Some interpret this as referring to the fruit of the doctrine, meaning that God will always have some disciples who will embrace the prophetic word. But this is irrelevant to the point. The Prophet rather means that hypocrites will be greatly deceived while they think God’s word is an empty sound, merely striking the air.

Thus, he says that God’s word will not lack its effect, because God will fulfill whatever he pronounces—whether he promises safety to the faithful or denounces destruction on the reprobate. Therefore, just as Isaiah says God’s word shall not return to him fruitless, since he will prosper it, so our Prophet denies that God’s word should return after it had been proclaimed against the whole multitude.

The "vision," therefore, is taken here for the prophetic doctrine; but there is no doubt that he restricts the vision to God’s judgment. The vision, therefore, was towards the whole multitude, nor shall it return; that is, it shall be certainly executed. Afterwards he adds, , and a man shall not strengthen his soul in his iniquity. Others render it as "in the iniquity of his soul"; but since the relative pronoun has a double reference, this opinion cannot stand, while others interpret it differently.

But I do not want to keep you in suspense here, and it seems to me that nothing is more useful than to investigate the genuine meaning of the Prophet. I have no doubt that the Prophet here confirms what we have just explained—that it is futile for those who despise God to hope to escape, because when God executes his vengeance, he will hold them in his grasp.

As for what others say—that they have not fortified their soul on account of iniquity; that is, that they were so bound by their sinfulness that they did not lift up their minds and desires to the hope of safety—that meaning is too contrived. Therefore, the Prophet confirms what we now see: namely, that his threats should not return empty, because God would take away all basis for confidence from the hypocrites and those who despise his teaching.

For the impious wrestle against God and oppose him with their own obstinacy and hardness, as if by violence they could break and destroy his word. Therefore, since the wicked hurl themselves forward so boldly, the Prophet says, they shall not fortify themselves by iniquity unto life; that is, they will strive in vain to obtain life by their iniquity, which is not sufficient for resistance.

I do not interpret it as "on account of their iniquity," because he simply denounces that obstinacy—which profane people use as a shield against God—will be in vain, and its force reduced to nothing. They shall not fortify themselves, therefore, in life, or by iniquity, unto life; that is, by that obstinate wickedness through which they think themselves superior.

Let us, therefore, learn from this passage to tremble at God’s threats and always keep their effect before our eyes. As the Apostle says, Noah saw by faith the deluge which was hidden (Hebrews 11:7), because, while others indulged themselves, he was always reflecting during those one hundred and twenty years on how horrible that vengeance would be.

So, therefore, when God has spoken, let us immediately grasp his judgment as if it were clear before our eyes. And let us especially beware of that obstinacy which will surely be in vain, because we hear what the Prophet here denounces.