Ezekiel 13:12–16

Ezekiel 13:12

Ezekiel 13:12

12. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it?

12. Et ecce cadet paries, annon dicetur ad vos, ubi litura quam levistis.

Note 15. That is, “when the wall shall have fallen:” we must understand the adverb “when.” — Calvin.

Note 16. Some translate lenimentum or linimentum: grammatically it thought to be litio; but although good Latin authors do not use the word litura here for “daubing,” yet we express it ubi litura. — Calvin.

He confirms the last sentence, namely, that the false prophets would be a laughing-stock to all when their prophecies and divinations came to nothing, for the event would show them to be liars. For when the city was taken it sufficiently appeared that they were the devil’s ministers of deceit, for they were trained in wickedness and boldness when they put forth the name of God. Now the Prophet teaches that a common proverb would arise when the wall fell; for by saying, shall it not be said to them, he signifies that their folly and vanity would be completely exposed, so that this proverb should be everywhere current — where is the daubing with which you daubed it? It follows —

Ezekiel 13:13

Ezekiel 13:13

13. Therefore thus says the Lord GOD; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury, to consume it

13. Propterea sic dicit Dominator Iehovah. Cadere faciam spiritum tempestatum in ira mea: et imbre inundans in ira mea: et erit imber inundans in ira mea, et lapides grandinis in excandescentia ad consumptionem.

Note 17. This is the same word which he had formerly used, but it is here taken in another sense: he had formerly said, “And the spirit of tempests shall break or cut;” but he now says, “I will make it cut or break forth;” so that the sense is clearer — “therefore I will make it break forth.” — Calvin.

Note 18. The original words for ira are different. We may translate חמה, chemneh, “burning wrath” — “therefore in my burning wrath I will make the whirlwind break forth.” — Calvin

He still pursues the same sentiment; but he says he will send forth storms and hail, and a whirlwind. He formerly spoke of hail, and showers, and violent storms; but he now says, that those winds, storms, and showers should be at hand to obey him. We see, therefore, that this verse does not differ from the former, unless in God’s showing more clearly that he would send forth storms, whirlwind, and hail to overthrow the empty building which the false prophets had raised. It follows —

Ezekiel 13:14

Ezekiel 13:14

14. So will I break down the wall that you have daubed with untempered morter, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and you shall know that I am the LORD.

14. Et evertam parietem quem levistis insipido, et projiciam in terram, et discooperietur fundamentum ejus, et cadet: et consumemini in medio ejus: et cognoscetis quod ego Iehovah.

This verse ought to be united with the other: God says, I will throw down the wall. For the false prophets had acquired so much favor, that their boasting was as much esteemed as an oracle. Hence the people were persuaded that what even these impostors dreamt was uttered by God. Since, therefore, they had so bound men’s minds to themselves, the Prophet was obliged to inveigh vehemently against those impostures, since he would not have succeeded by simple language. This language, indeed, may seem superfluous; but if any one considers how greatly these miserable exiles were deluded by the false prophets, he will easily acknowledge that God does not repeat the same thing so often in vain: as in this place he brings forward nothing new; but he so inculcates what we have already seen as to confirm it. I will pull down, therefore, the wall which you have daubed with untempered mortar, and I will lay it low on the ground, and its foundation shall be uncovered, or discovered. Here the Prophet signifies that God would so lay bare the fallacies of those who had deceived the people with vain hopes, that no disguise should remain for them, but their disgrace should be plain to every one. Now, such was the shamelessness of these impostors, that if they were convicted on one point, yet they did not desist on that account, but took credit to themselves if anything turned out more fortunately than they could expect, as if they had not prophesied in vain, while a single thing came true. Since, therefore, the impious so turned their backs when God detected their folly, the Prophet adds, that the false prophets would have nothing left, because God will not only overthrow whatever they seemed to build, but he will uncover even the foundations, so that the people may understand that there was not a scruple or the least particle of truth in them.

Note 19. Calvin’s Latin is very cramped here. The French translation paraphrases it thus: “Mais ils repliqueront qu’il se pourra bien faire qu’il leur sera eschappe quelque chose mal a propos.”

And it shall fall, and you shall be consumed in the midst of it. He had just said that it should be ruinously consumed: hailstones, he said, should fall to consume it; by which word he understood that the final slaughter should be so severe that no hope should be left. For as long as Jerusalem stood, the Israelites always look forward to a return. But when they saw the kingdom not only weakened, but utterly destroyed, the temple overthrown, and the city ruined, whenever they heard of their dreadful dispersion, not the slightest remnant of hope survived. Now this consumption is transferred to the false prophets. As that consumption was final, and without a gleam of hope, ye shall be consumed, says he, in the midst of it, and ye shall know that I am Jehovah. He does not inculcate this particular so often in vain; but he inveighs with indignation against the wicked audacity of the false prophets, who dared so petulantly to oppose themselves to the true servants of God, and to assume his name, and to trifle with him like children. Such is the prodigious madness of mortals who dare to set themselves against God: for this reason, he says, they shall at length perceive with whom they have to do. It follows —

Ezekiel 13:15

Ezekiel 13:15

15. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered morter; and will say unto you, The wall is no more, neither they that daubed it;

15. Et complebo excandescentiam meam in pariete et linentem ipsum insipido: et dicam illis non est paries, et non sunt qui leverunt ipsum.

If the inveterate obstinacy of the people had not been known to us, Ezekiel would seem too verbose, since he might have said in a few words what he explains at such length. But if we bear in mind the perverse and refractory disposition of the people, we shall find that there was need of such continual repetition, I will fulfill, says he, my burning wrath upon the wall; that is, I will show how detestable and destructive to my people was this doctrine. Hence God fined up his anger on the wall, when he reduced to nothing all the lies of the false prophets: afterwards also he attacked them, since the mark of disgrace was attached to their characters, and this rendered their doctrine detestable: afterwards, says he, I will say, There is no wall; those who daubed it are not. When God speaks thus, he means that he will suffer the false prophets to triumph among the people for only a short time. For even to the destruction of the city and temple they always withstood God’s servants with a bold forehead, as if they would thrust their horns against God and his announcements. Let us observe, then, that while Jerusalem was standing, the appearance of a wall existed; for there was the prop of false doctrine, and the people fed willingly on such deceits. Their daubing, therefore, stood till it vanished with the ruin of the city, and then their vanity was proved, for God took vengeance on these insolent triflers. It follows —

Ezekiel 13:16

Ezekiel 13:16

16. To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, says the Lord GOD.

16. Prophetae Israel prophetarunt de Hierusalem, et viderunt ei visionem pacis, et non est pax, dicit Dominator Iehovah.

He now concludes this discourse, and shows what he had hitherto intended by a building badly cemented, by using sand without lime. The prophets of Israel prophesied concerning Jerusalem. Here he does not mean false prophets, with whom Jeremiah was continually contending, but those who in exile still hardened the wretched. While they thought to make use of the occasion, and so to humble the people who had been so grievously wounded by the hand of God, they stirred them up to pride, as we have formerly seen. Our Prophet was obliged to strive with them for the comfort of his exiles, for he was peculiarly sent to the captives, as we have said, although the advantage of his prophecies also reached Jerusalem. The prophets, those of Israel, that is, the ten tribes dispersed in different directions, prophesied concerning Jerusalem. Why then did they not rather predict a happy result? For they were reduced to extremes, and meanwhile promised victory to the Jews. And they saw a vision, for it, says he. This clause seems opposed to another, in which the Prophet says that they saw nothing. How, then, do these two things agree — to see a vision, and yet to see nothing’? What he now says as to seeing a vision refers to their false boasting. For they were altogether without the Spirit of God, nor did they possess any revelation. Yet when they boasted themselves to be endowed with the Spirit, and many had faith in their words, the Prophet concedes to them the name of a vision, although there was none, by accommodation. He says, therefore, that they saw a vision, that is, that they boasted in one since they professed to be spiritual. As at this time the Papists deny that they utter anything out of their own minds, and say that they have all those fictions, by which they adulterate all piety, from the Holy Spirit; so these prophets said they were spiritual: and as far as the title is concerned, the Prophet grants what in reality he disallows when he adds, there was no peace when they said there was peace. Hence it appears that a vision was in their mouth united with sacrilegious boldness: yet there was no vision; because, if God had manifested anything by his Spirit, he would really have proved it as he says by Moses. (Deuteronomy 18:22.) Since, then, there was no peace, but the final overthrow of the city was at hand, it is easily collected that they saw nothing, but made false use of that sacred name of vision to acquire confidence for themselves. As to his saying there is no peace, it extends to the future. They promised peace by saying that the siege of the city was to be raised, and prosperity to await the Jews. But God, on the other hand, pronounces there should be no peace, because it will shortly be evident that Jerusalem is devoted to utter destruction.

Prayer Lecture 35

PRAYER.

Grant, Almighty God, since we do not cease to provoke thee by our sins, that we may at length consider our wretched condition, unless you govern us by thy Spirit, and subject us to thyself in true obedience: and may we so desire to be reconciled to thee, that we may not flatter ourselves, but being altogether humbled and emptied of self, may we fly to thy mercy with a true feeling of piety: and so find what is prepared for us in Christ Jesus our Lord. — Amen.