John Calvin Commentary Ezekiel 9:3-4

"And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, who had the writer`s inkhorn by his side. And Jehovah said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry over all the abominations that are done in the midst thereof." — Ezekiel 9:3-4 (ASV)

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.