John Calvin Commentary Ezekiel 9

Now the manner of that vengeance which was recently mentioned is expressed. Therefore, the Prophet says, God exclaimed, so that His command reached the Chaldeans, who were to be executors of His vengeance. For this reason, I prefer the imperative mood for the Prophet's words: Approach, therefore.

Those who consider it in the past tense render it as “visitations,” and they cannot do otherwise, because no sense can be drawn from the words if interpreted as “to have approached the prefecture of the city.”

But if we read it in the imperative mood, the sense fits very well: Approach the prefecture: Here, the office (prefecture) stands for the persons in charge, or it may be understood as referring to the men. Thus פקדות, phekdoth, may be taken in the genitive case.

As for the general meaning, God commands His servants, who held authority over the doomed city, to approach, or apply themselves, or be ready to fulfill His work. And, He says, let each, have his instrument of destruction:

Here, “destruction” is taken actively. For God does not mean that the Chaldeans were armed for their own destruction, but for that of the Jews and the ruin of the city.

Now the Prophet writes that God’s command was not vain or empty, because the effect appears directly in the vision. Therefore, six men presented themselves. Why he names six again, rather than more or fewer, I have not discovered. For some cite Jeremiah 39, where eight leaders are mentioned who were in Nebuchadnezzar’s army and had the chief authority; but first, they vary in number, and then they offer various convoluted arguments.

But I am not so anxiously curious, nor does it seem to me of any importance, unless perhaps God wished to show His servant that a small band was sufficient and that there was no need for a large army, or that by six men He collectively designated the whole army.

It is indeed certain that Nebuchadnezzar came surrounded by a large force to destroy the city. However, in the meantime, God wished to destroy that pride and rebelliousness of the people, since He only shows His servant six men who could destroy the whole city. He says, therefore, that he came by the gate, or by way of a lofty gate, or higher one, which was toward the north, because Babylon lay in that direction relative to Jerusalem.

It appears, therefore, that the Chaldeans were indicated here, for whom the way was direct through that gate, since it approached from the north, opposite Jerusalem. He says, each man had an instrument of destruction, or of pounding. This word is derived from נפף, nephetz, which means to destroy and crush to pieces; therefore, it can be taken to mean the mallet as well as the act itself.

There is no doubt that the Prophet meant that God’s command would not be without immediate effect, because as soon as He cried out, six men were immediately at hand to obey Him. This the Prophet afterwards expresses more clearly when he says that they stood near the altar. For it was a sign of their readiness to obey God’s commands when they placed themselves before the altar.

But this passage is worthy of notice because it shows us how earnestly we ought to heed God’s threats, which are for the most part directed against us. So that we may learn to rouse ourselves from our torpor, here, as in a mirror, the conjunction of God’s vengeance with His threats is presented to us.

For as soon as He had spoken, we see that there were six men armed and drawn up to destroy the city. But God wished to show His Prophet this vision because He was dealing with a hard and dull people, as we have already seen. God’s voice was, as it were, their final doom, just as if a trumpet resounded, announcing that there was no hope of pardon unless the enemy surrendered immediately.

Therefore, God exclaimed with a loud voice, but this was no groundless alarm, because He immediately followed it with execution, as six men appeared before the altar. But he calls the altar (which Solomon had built of square stones) brazen: even the original brazen altar was not always sufficient, yet the term is used because it refers to its earliest form.

Now he says that there was among them one man clothed with a linen garment (1 Kings 8:64). He is not placed among the multitude as one of the others, but he is separated because his significance is distinct. This man, then, doubtless represented an angel, and it is quite customary in Scripture that angels, when they take a visible form, should be called men—not because they are really men, but because God invests them with such forms as He sees fit.

Some, whose opinion I do not altogether reject, restrict this figure to Christ. But because the Prophet adds no remarkable traits, I would rather understand it as referring generally to any angel. Therefore, he says that among the Chaldeans, who were prepared to execute God’s vengeance, there was one man clad in a linen garment. A distinct mark is sometimes given to angels, which separates them from men.

The linen garment was then a remarkable ornament. And the sacrificing Papists, as if they were apes, have imitated that custom in their garments called surplices. But since priests were accustomed to be clothed in linen robes, here the angel was represented to the Prophet in this attire. Now let us continue, because in the next verse it will be evident why mention was made of that angel.

Now the Prophet shows why the angel was added to the Chaldeans, namely, to put a bridle on them, lest they should rage indiscriminately and without distinction 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 resolved to carry out his commands, but the secret providence of God is the subject here.

Although, therefore, the Chaldeans gave 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 however great the difference is 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 soon see.

Therefore I said that the passage 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, indeed, terrified with fear. For as to their outward condition, there was no difference between them.

Therefore, because the sons of God are subject to that terror which obscures all sense of God’s favor in adversity, this doctrine must be held diligently: namely, when God gives rein to furious men, so that they dissipate, overthrow, and destroy all things, then the angels are always present, 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 gather from the next verse, for he says that Jehovah had spoken. But this manner of speaking is very fitting, because God cannot be comprehended by us, except to the extent that he accommodates himself to our capacity.

Therefore, because God is incomprehensible in himself, nor did he appear to his Prophet as he really is (since not even angels can bear the immense magnitude of his glory, much less a mortal man), but he knew to what extent it was expedient to reveal himself, therefore the Prophet here takes his glory for God 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 mentioned; however, this figure of speech is well understood, as it is so common, for God resided between the cherubim. It is said that he went from there to the threshold of the temple. This was a prelude to departure, as we shall see later.

And this testimony was necessary for 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 "inkhorn" as writing-tablets. But as he says later, write on their foreheads, it is very probable that the ink was in his girdle, so 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 assumed, as I said before. I cannot proceed further.

Prayer:

Grant, Almighty God, since you have deigned to approach us so familiarly, that in return we may also desire to approach you, and remain in firm and holy union; so that while we persevere in that lawful course which you prescribe for us in your word, your blessings may increase towards us, until you lead us to fullness, when you shall gather us into your celestial kingdom, by Christ our Lord. — Amen.

[Exposition continues from previous day's lecture]

We began to explain the precept given to the angel before God sent forth the Chaldeans to cut off the city, and destroy the people. The angel is finally commanded to sign the foreheads of all the pious. But many take the noun תו, tho, which means the same as a mark, for the last letter of the alphabet, and yet there is no reason to compel them to do so.

תו, tho, is a Hebrew mark. It is puerile to invent that subtle comment, that the foreheads of the pious were signed with that letter, because the noun תורה, thoreh, which signifies the doctrine of the law, begins with the same letter. Jerome brings forward another figment: he says that in his time, among the Samaritans, the letter ת was like a cross, with which the Christians then used to sign themselves.

But all see how nugatory this is. Although it was not the figure which is now in use among the Papists, but was the mark which the brothers Antonii used; I omit that as unworthy of mention. If puzzles please you, it would be a better reason why the faithful were marked with the last letter, because they were last among men, and as it were the offscouring of the world.

Therefore, since from the beginning the world has treated the sons of God as if they were castaways, I have said that they may be signed with the last letter; but we may be content with the simple and genuine sense of the Prophet; therefore God orders their foreheads to be signed.

Yesterday we explained the cause, and said that a most useful doctrine could be gathered from this passage: namely, when all things seem mixed together on the earth, and turned upside down, yet God never casts away the care of his own, but protects them from all harm. God therefore always restrains his judgments, so that he truly proves that the safety of his people is dear and precious to himself.

We also gather that angels are ministers of this grace, because they watch over the safety of the faithful, as Scripture everywhere testifies (Psalms 91:11–12, and elsewhere often). Now, if anyone asks what this sign was, it must be simply answered that this vision was presented to the Prophet for the common understanding of all; for if we wish to single out a few in a crowd, we need some sign.

God therefore here borrows what we read concerning a sign from the customs of men: for the faithful could not otherwise understand that they were beyond the reach of weapons when mixed with the unbelieving. Therefore, because it seems to be the common condition of all, they might be frightened just as if God should raise his hand to chastise their sins.

Therefore he says here, that they were signed in some way. It is true then that we daily bear a sign by which God distinguishes us from the reprobate. For the blood of Christ reconciles us to the Father, as is sufficiently known; but perhaps that also may be too far-fetched.

It is also true that when God struck the land of Egypt, the Israelites were passed over by the angel, since the blood of a lamb was sprinkled on the door-posts (Exodus 12:22–23). Every house which had the mark of blood was secure and safe when God’s vengeance was inflicted upon all the Egyptians.

But as to this passage, I interpret it thus: when God gives liberty to unbelievers, so that they seem to be able to overturn the whole world, the angels are at the same time sent forth, who hinder their violent desire so that they do not touch the sons of God. This then is sufficient for us.

Now the Prophet adorns the faithful with various titles, when he says, upon the foreheads of men who groan and cry. There is a great likeness between these two words, אנך, anek, and אנה, aneh; but one is written with a final K, and the other with a ה. He says then, that the faithful groan over the abominations; and then, that they cry out; for thus they translate the latter clause, although it may also be understood as bewailing, if we understand it only as outward sorrow, and that which openly appears.

Hence we gather how God receives us under his guardianship, and sends us his angels as protectors, so that if mixed with the impious, we may yet keep ourselves undefiled by their pollutions, and then when we cannot correct their wickedness, we still bear testimony by grief and sorrow that they displease us.

When the Apostle commends to us the patience of Lot, he says that he tormented his heart while he dwelt in Sodom. A single stranger could not recall those abandoned ones to a sound mind, who had given themselves over to all wickedness (2 Peter 2:7). But he did not grow hardened to the foulness of so much sin, but continually groaned before God, and was in perpetual grief.

The Prophet now bears the same witness concerning other believers. Whatever it is, God here shows what he wishes his sons to be. Therefore if we allow ourselves to approve the sins of the impious, and take pleasure in them and applaud them, we boast in vain that we are God’s sons, because he does not reckon any among his own who do not groan at abominations.

And truly this is the sign of too much sloth, when we see the sacred name of God made the subject of ridicule, and all order overthrown, and yet are not affected with grief. Nor is it surprising if we are involved in the punishment of sins which our own connivance has fostered, instead of their being a torment to us.

For that exhortation must be remembered, that the zeal of God’s house may eat us up, and the reproaches of those who reproach God may fall upon us (Psalms 69:10), as it is said elsewhere, May my tongue cleave to my palate, if I am unmindful of thee, O Jerusalem, at the summit of my mirth (Psalms 137:6).

Therefore when we see on one side the name of God trodden, as it were, under foot, and all justice violated, and on the other side the Church of God miserably and cruelly afflicted, if we smile in security, by this very thing we sufficiently show that we have nothing in common with God, and in vain we call him Father.

Hence these titles must be noted by which the Prophet marks all God’s elect when he says, whosoever groan over the abominations; then he adds the word, crying out, the better to express the ardor and vehemence of their zeal—just as if he said that groaning was not sufficient. Many groan in a corner when they see the whole order of God so perverted, but when they come to the light and the sight of men, they dare not give any sign of the least suspicion, because they are unwilling to incur hatred and ill-will.

The Prophet therefore here exacts more from the sons of God than secret groaning, when he wishes them to groan openly and vociferate, so that they bear witness that they abominate those things which God has condemned in his law.

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 goes before to ensure the safety of all the pious. Then He opened the gate and made a wide and long path for His wrath, 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 Paul also indicates 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 hidden them, as it were, under His wings, then He permits the flame of His wrath to burn against all the wicked. In short, we see that whenever God avenges human wickedness, He regards His Church and treats all who are endowed with true and serious piety as worthy of special care.

Then He orders them to strike, so that their eye should not spare; what God had taken to Himself He transfers to the Chaldeans, because there ought to be an agreement between God and all His servants, even those who are not voluntary agents, but whom He bends in 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 indiscriminately, without any distinction of age or sex. He here contrasts women with men, because that sex inclines even the most cruel to pity, and we know that when men are slain, women are preserved.

Now girls and boys also seem to hold a better position; and decrepit old men, because nothing is to be feared from them, are preserved safe. But God wishes the Chaldeans to attack the whole city in such a way that they respect neither age nor sex. Meanwhile He excepts the faithful of whom He had spoken: upon whomever 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, for whom Chaldea would have been a preferable place of banishment.

Daniel and his companions had already been snatched away before him; many were faithful in that multitude. On the other hand, we see many despisers of God either escaped or were left in the land, as Nebuchadnezzar wished the dregs of the people to remain there.

But we saw what sort of people they were in Jeremiah. It follows, therefore, that God neither spared all the elect nor made a difference because of the mark, since the wicked obtained safety as well as the faithful (Jeremiah 39:10; Jeremiah 43:2, 3, 4; Jeremiah 44:15, 16). We must observe, however, that although God apparently afflicts His people with the ungodly, they are still so separated that nothing happens which does not tend to the safety of the righteous.

Therefore, when God forbids the Chaldeans to approach them, He does not mean for them to be free from all injury or disadvantage, but He promises that they will be so separated from the ungodly that they will acknowledge by sure experience that God was never forgetful of His faith and promise.

Now, therefore, we see how that difficulty must be solved: God does not spare His own in such a way as to prevent the exercise of their faith and patience, yet 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 for their destruction, because they are rendered more and more inexcusable.

And daily experience teaches us this. For we see that the very best are so afflicted that God’s judgment begins with them. Meanwhile, we see that many of the reprobate exult with joy, even when they wantonly rage against God. But God cares for His own as if they had been sealed and separates them from the ungodly; however, their own destruction awaits the ungodly, and they are already held within its grasp, although it is not yet perceptible to the eye.

It follows, begin at My sanctuary. By the word “sanctuary,” the priests and Levites are undoubtedly 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 as referring to 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 individual falls away, his example is not as injurious as that of the eminent, who thus draw all people into the same ruin.

For we know that the eyes of the multitude are turned toward their superiors. Since, therefore, the priests sinned more severely than all the rest, it is not surprising that God should punish them in the first place. Those who interpret this sentence generally, as if God ordered the Chaldeans to begin with His Church, diminish the Prophet's meaning 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. A clearer explanation follows directly after: that the Chaldeans began with the men, the elders who were before the house; that is, who were set over the temple.

Here God repeats what He had previously touched upon briefly and obscurely: namely, that the Jews trusted in vain in the visible temple, because He had already ceased to dwell there, as we will afterwards see that He had departed. He had promised that His perpetual dwelling would be there (Psalms 132:14), but that promise is not contradicted by the temporary abandonment of that dwelling place.

Now therefore He adds this sentence, when He orders the Chaldeans to pollute the temple itself. But it was already polluted, someone will say. I confess it; but this refers to the common perception of the people. For although the Jews had defiled the sanctuary of God with their wickedness, they still boasted that His worship and His sacred name remained there.

Now therefore He speaks of another kind of pollution: namely, that the Chaldeans would fill all the area with the slain. If a human corpse or even a dog were seen in the sanctuary, this was an intolerable pollution; all would cry out that it was portentous. But as often as they entered the temple, although they dragged their crimes into God’s presence (for they went there polluted with blood, robbery, fraud, perjuries, and a whole heap of guilt), they still considered all these pollutions as nothing.

God therefore here indirectly derides their sloth, when He says that they boasted of the sanctity of the temple in vain.

This is because they would eventually see it filled with corpses, and then would truly acknowledge that the temple was no longer sacred. Now therefore we understand the intention of the Holy Spirit.

The Prophet adds, that they had gone forth, and caused a slaughter in the city. Here again the Prophet shows that the Chaldeans would be ready to strike the Jews with terror as soon as God commanded them to destroy the city and cut off the inhabitants.

Perhaps the city had not yet been besieged—and that is probable—for the Jews considered Ezekiel’s threats to be fictitious. For this reason he (Ezekiel) says that the Chaldeans appeared to him so that they might hear or receive God’s commandment. Then he says that they had returned from the slaughter, to prove their obedience to God.

In short, he shows that God’s threats would not be in vain, because as soon as the right time arrived, the army of the Chaldeans would be ready for obedience.