Ezekiel 6:5–9

Ezekiel 6:5

Ezekiel 6:5

5. And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars.

5. Et ponam cadavera filiorum Israel coram idolis vestris, et spargam coram idolis suis: spargam ossa vestra In circuitu altarium vestrorum

Note 128. “The relation is in the third person.” — Calvin.

Note 129. “He returns again to the second person ” — Calvin.

By these words the Prophet signifies that God’s wrath would be manifest, because he impresses certain marks by which it may be judged that the Israelites had provoked his anger; because they had departed from the pure and genuine order of the law. He says, therefore, I will place the carcases of the sons of Israel before their idols, when the carcases were so mingled with the idols, hence it appeared that God was greatly offended. For we know that it was detestable in all sacrifices that either human bones or carcases should be joined with the victims: so that the religion of the Israelites was openly condemned by this sign, so that unless they had been utterly blind, they would acknowledge all their worship to have been abominable. We understand, therefore, the design of God when he says, that he would cast the carcases of the sons of Israel before their idols: as if he had said, I will defile all your rites which seem to you sacred, and I will make them stink even before the unbelievers. But how? for the altar is polluted by contact with a carcase; but the carcases shall be cast there, that the contagion may spread to the altars. And I will sprinkle, says he, your bones around your altars Lastly, he signifies that he would profane those sacred rites which the Israelites had fabricated for themselves with their carcases: by which he understands that they would be doubly disgraced whilst they defiled by their pollutions what they had thought beautiful. The Prophets constantly proclaimed that these rites were folly and an abomination, but still those who were attached to those superstitions pleased themselves. When, therefore, God’s servants effected nothing by their sacred admonitions, at length a real and actual proof was added, when their altars were polluted, and that, too, with their own defilement. For in this God’s remarkable vengeance appeared, as I have formerly said.

Ezekiel 6:6

Ezekiel 6:6

6. In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished.

6. In omnibus habitationibus vestris urbes desolabuntur: et excelsa in vastitatem redigentur, ut vastentur et desolentur altaria vestra, et conterantur, et cessent idola vestra, et excidantur idola vestra, et deleantur opera vestra.

Note 130. That is, “in every habitable region they will be deserted.” This word we have illustrated before — Calvin.

Note 131. Or,” shall be destroyed and perish.” — Calvin.

Note 132. Or, “abolished,” the same word for idols which is derived from heat. — Calvin.

In other words, the Prophet signifies that God would take vengeance on the superstitions of the ten tribes in all places; whence it is clear, that no corner was free from corruption. For, while he names all habitations, he means that they had defiled every habitable place. Wheresoever they dwelt they had erected their altars and strange worship, as another Prophet reproves them; according to the number of your cities were your Gods. (Jeremiah 2:28; Jeremiah 11:13.) He addresses the Jews there, but the meaning is the same. Hence the Prophet signifies, that it was not a single part only that was polluted with their idolatries, but their filth was spread abroad through the whole land wherever there were any inhabitants. In all your habitations, therefore, the cities shall be deserted When he threatens destruction and desolation to the cities, he means what I have just said, that those places were corrupted by impious superstitions. He adds, and thy high places shall be destroyed or made desolate. Here he explains himself more clearly, that the cities should be reduced to solitude, because their religion was corrupt, and the inhabitants were given up to their own fictions and idolatries. He adds therefore high places to cities, that he may point out the reason of the cities perishing. He adds, that they may be desolate or reduced to a desert: it is again the word חרב, chereb, and your altars may perish. He confirms the same doctrine, namely, that he was so hostile to the cities of Israel because they were all polluted with profane and strange altars. For, as we have said, God had chosen that land to himself, and so all its cities were dedicated to his glory. This, then, might move us to wonder why he threatened them with destruction; for we might readily answer this by saying his counsel was changed. But the Prophet shows, that although the cities themselves were pleasing to God, yet they were hated by him through the corruptions by which they were polluted. Hence he joins high places to altars. Hence a probable conjecture is elicited, that the Israelites did not sacrifice wherever they had erected high places. They had then their own high places when they worshipped false gods, and also their own altars. And since the worship of God was vitiated in both ways, the Prophet, as I have said, here joins them both.

At length he adds, and your idols shall be broken up and cease, or be abolished. Again he uses that reproachful word which I have said is taken from the stench of dung. (Luke 16:15.) But it signifies that which is highly esteemed among men is abominated by God, especially when it is worshipped. And your idols, says he, shall be cut off. I have said that this word is derived from heat. It means, that the idols were the cause of their madness, since the Israelites were so corrupted with impure love that they deserted God and looked only at the idols: but he compares the zeal with which idolaters are maddened to impure and brutal lust. At length he adds, your works shall be destroyed. Here he uses a general name, and significantly points out the difference between the pure worship of God and all corruptions. There is no need of a long discussion if we desire to know how God is to be worshipped. For he rejects and excludes our works. If, therefore, we do not obtrude our works, but only follow what God demands, our worship will be pure, but if we add anything of our own, it is an abomination. We see, therefore, that useful instruction can be collected from one word, namely, that all worship is perverse and disapproved by God when men bring anything forward of themselves. For by works he does not here understand idols made of either wood, or stone, or brass, or gold, or silver, but it comprehends likewise whatever men have fashioned, and whatever can be ascribed to them, because they have not taken them from the mouth of God and the commands of his law.

Ezekiel 6:7

Ezekiel 6:7

7. And the slain shall fall in the midst of you, and ye shall know that I am the LORD.

7. Et cadet interfectus in medio vestri: et cognoscetis quod Ego Iejovah.

Here the Prophet adds a small clause to his former threats, namely, that God would so consume the whole people with slaughter, that they would be compelled to acknowledge him as Jehovah. The slain, therefore, shall fall in the midst of thee, that is, the enemy shall arise who shall cause slaughter everywhere through the midst of the land. As to the phrase, I am Jehovah, it refers to the prophecy; for the Israelites did not openly deny God, but because they had no faith in the words of the Prophet, hence God appears and confirms and establishes the authority of the prophetic teaching, when he shows that an avenger was at hand if it was despised, as we know it was despised; and this he will soon explain a little more clearly. It follows now —

Ezekiel 6:8

Ezekiel 6:8

8. Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries.

8. Et residuum faciam, ut sint vobis qui evadant gladium in gentibus, cum dispersi fueritis per terras.

Note 133. “It is one word — ‘I will leave remaining.’” — Calvin.

Yet here another promise is added, which may temper the bitterness of so sorrowful a prophecy. For hitherto God shows that he burns with indignation against the land of Israel, so that he determined to destroy it, since it was polluted everywhere, and at all corners. Nothing could therefore be hoped for, if Ezekiel had spoken precisely; therefore a promise is added in mitigation — I will leave a remnant, says he, that you may have some who escape the sword; that is, that some of you may survive. But how? God does not promise simple pardon, that he may leave the Israelites quiet and safe in the land, but he says that their safety shall be in exile. Hence therefore we collect that they were so depraved that they were unable to obtain pardon, because God says that his patience was their scorn and aversion. Although, therefore, he gives the Israelites some hope of favor, yet he also admonishes them that they could not obtain safety in any other way, except by a kind of death, namely exile. I will leave a remnant, says he, of you, who shall escape the sword; but how? whom shall the enemy have spared so that they do not change their place? nay, he says, when ye shall be dispersed among the Gentiles He promises them life, therefore, but a wretched one, because it was united with exile. But God’s favor cannot be sufficiently estimated from these words, unless what follows immediately is added.

Ezekiel 6:9

Ezekiel 6:9

9. And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations.

9. Et recordabuntur qui ex vobis evaserint mei in gentibus, apud quas captivi fuerint illic quia frangar ad cor ipsorum quod fornicatur, a quod recessit a me, et ad oculos ipsorum scortantes post idola sua, et pudifient coram facie sua super malis quae fecerunt in omnibus abominationibus suis.

Note 134. “The adverb of place is redundant ” — Calvin.

Note 135. “That is, which burns with adultery.” — Calvin.

Note 136. “Or full of lust ” — Calvin.

I see that I cannot finish, and I think the time is advancing.

Prayer Lecture 16

PRAYER.

Grant, Almighty God, since thou desirest a continual memorial of thy former remarkable judgments on thy people, that we may this day restrict ourselves to thy pure worship — grant, I say, that we may be teachable by thee, and never attempt to adulterate thy worship by our devices; and since thou hast clearly manifested thy will to us, through thine only-begotten Son, that we may remain in obedience to him, and may so invoke Thee the Father, in his name, while we are pilgrims in the world, until at length we arrive at that blessed inheritance which is laid up for us in heaven by the same, our Lord. — Amen.