Ezekiel 14:10–11

Prayer Lecture 38

PRAYER.

Grant, Almighty God, since we are so prone to error, that thy truth may always shine upon us amidst the darkness of this world: Grant, also, that we may gaze upon it with open eyes, and subject ourselves to thee with true docility, so that being governed by both thy Word and thy Spirit, we may fulfill our course, and at length arrive at that happy rest, which your only begotten Son has prepared for us. Amen.

Lecture Thirty Ninth

Lecture Thirty Ninth.

WE saw in the last lecture with what intention God permits so much license to the false prophets to deceive the people. For men would desire to throw the fault of their errors on God, if he did not meet their rashness. But God has pronounced in this place, that his judgment is just, since the exiles as well as the Jews remaining in the city were equally blind. Hence we must understand that there was no cause for excuse when God’s hand was against an impious and wicked people. He now adds, that he would be an avenger in destroying the false prophets from the midst of the people. This seems at first sight not to be in accordance with justice, that God should impel and precipitate men into error, and then exact punishment of them: and as I have said, men think themselves free from blame, if God blinds them, casts them into a reprobate state of mind, and even hurries them into impious desires. But I have already remarked that those act erroneously who estimate God’s judgment by their own notions. For how small is the measure of our intelligence: for God’s judgments are a profound abyss. (Psalm 36:6.) Nothing therefore remains, except waiting for that day in which we shall see face to face the things which we now behold darkly and obscurely, as Paul says. (1 Corinthians 13:12.) Whatever may be the sense, God does rightly in deceiving the false prophets by way of punishing an impious people; and when he summons the false prophets to judgment, that also is free from blame. But if men are restive through their own rashness and audacity, God will free himself from all their calumnies. Wherefore let us diligently mark this passage where God pronounces that he is the deceiver; because however Satan may plot by his lies to abolish the truth, yet he can accomplish nothing unless God permit him, as we have already explained at full length. But when false prophets are dragged to punishment, they have no cause of expostulation with God and they profit nothing by their complaints, since their own consciences condemn them. They cannot object that they were compelled or drawn violently aside by God, since of their own accord and by their own efforts they endeavored to deliver wretched men to destruction by their lies. Since this is the case, God justly extends his hands to punish them, as he now says. But let us proceed to the next verse.

Ezekiel 14:10

Ezekiel 14:10

10. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him

10. Et ferent iniquitatem suam, sicut iniquitas sciscitantis sic iniquitas Prophetae erit.

Here what Ezekiel had partially touched upon is more clearly taught. For he had said, that at length false prophets should meet with punishment, but he now joins the whole people with them, and at the same time repels the empty pretenses by which men are always willing to conceal their fault. For when he mentions their iniquity by name, it is the same as forbidding them to turn their back any more. In this way, then, God removes all the cavils to which men usually resort, since they never pursue these tortuous paths without being conscious of their iniquity. For when God says that he is a searcher of hearts, he brings openly before us the secret feelings of mankind. As long as hypocrites have to deal with men, they easily delude them: and then they put on various disguises, by which they throw off the blame from themselves. But when God addresses them, his language necessarily penetrates to their hidden thoughts. Now therefore we understand the force of the words which God uses, they shall bear their iniquity

He now adds, the iniquity of the inquirer shall be like that of the prophet. We have said that the sacred name of prophet is improperly transferred to impostors: but God often speaks thus by concession, and in this way a stumbling block occurs by which the weak are disturbed. For when they hear that deceivers, who not only obscure God’s word but pervert it, proudly boast in their title, they are moved, and not without reason. For divine things ought seriously to move us to reverence, since prophets are organs of the Holy Spirit. Hence that man is worthy of such honor that no man ought to despise one who is reckoned a prophet. But because God tries his own people and blinds the reprobate, as we have said, when he sends them false prophets, in order that the faith of the pious should not faint when they hear that sacred name profaned, he says by concession — well, they shall be called prophets — but he does not mean that those shall be truly and really esteemed such who falsely claim to themselves that glory. Now let us come to the next clause, the iniquity of the inquirer shall be like that of the prophet. We have already spoken of the iniquity of those who, being led captive by the lies of Satan, endeavor to pervert both the worship and the pure doctrine of God. Since therefore they propose to contend with God, their iniquity is by no means excusable. But another question may arise concerning the people, which, although we have solved it before, yet it may be expedient to repeat it. He says, then, that those who had been deceived by the false prophets would be subject to punishment, that they may sustain the same penalty. This seems hard, as I have said: but the Prophet had previously taught that the people would be justly involved in the same punishment with the impostors, because they erred knowingly and willingly. For if they had cordially devoted themselves to God, and had suffered themselves to be ruled by his Spirit, and by the teaching of the law, they had doubtless been freed from all error. For God takes care of his own people, though he does not defend them from the insults of the ungodly, yet he fortifies them by the foresight and fortitude of his Spirit. Those who are deceived, receive the just reward of either their sloth or pride or ingratitude. For many scarcely deigned to inquire what the will of God was: others looked down as from an eminence on whatever was uttered in God’s name: for through self-confidence they receive with difficulty any instruction but their own. Since then they were so unteachable, they are worthy of the reward which I have mentioned. Others again are ungrateful to God: for they stifle his instructions and the knowledge of heavenly things, and contaminate and pollute what is sacred; so that God justly joins the disciples with their masters when he revenges sacrilege as we see, since all sacred teaching is overthrown.

But Ezekiel expresses more when he says, that the people had inquired. For they had counselors, who thereby gave a direct approbation to their employment. If they had been teachable they would not have betaken themselves so eagerly to the false prophets: hence the greater their diligence in this direction, the more their crime was apparent, since they purposely rejected God and his servants, by transferring themselves to the false prophets. We now understand the meaning of this sentence. It only remains that each of us should apply what is here said to his own profit. The Papists think themselves to be twice or thrice absolved if they have been deceived in any quarter. But, on the other hand, Christ exclaims — If the blind lead the blind, it is not surprising if both fall into the ditch. (Matthew 15:14.) The reason is here expressed, because however those who are deceived show their simplicity, it is by no means doubtful that they flee from the light and desire the darkness by a crooked and perverse craving. Hence it happens that the iniquity of the inquirer is like that of the prophet.

Ezekiel 14:11

Ezekiel 14:11

11. That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, says the Lord GOD.

11. Ut non errent amplius domus Israel a me, et non polluantur amplius in cunctis sceleribus suis: ut sint mihi in populum, et ego sim illis in Deum, dicit Dominator Iehovah.

Note 45. Verbally, “from after me.” — Calvin.

Here God shows that there was no other remedy, if he would recall to safety those who had almost perished, and at the same time he teaches that it is useful to the Church to chastise those who had so impiously declined from himself. Meanwhile it happens that God thunders, and exercises his judgments even to the extreme of rigor: meanwhile men do not repent but remain obstinate: nay, the punishment which God inflicts upon the reprobate sinks them into deeper destruction. How so? Those who harden themselves against the hand of God heap upon themselves severer punishments, since the reprobate do not submit to the yoke when God wishes to correct their hardness and obstinacy. But here God announces that he will not be so severe as not to consult for their safety. But this contradiction might disturb many, since God destined the people as well as the false prophets to destruction, for this seems to render his covenant vain. But he prevents this question, and says, since he should exact such severe penalties from the despisers of his word and from apostates, that rigor would be useful to the Church. Now we understand the meaning of the saying, the house of Israel shall not err any more: since otherwise their obstinacy was incurable: and unless God had seriously roused them up, they had never been brought back into the way of their own accord. Here therefore God obliquely rebukes the hardness of his people, because they could not be instructed except by punishment. For incorrigible indeed are those sons who, while their father cherishes and indulges them, despise him, and become worse by the indulgence. Of this then God now complains, that the children of Israel were so untractable that they could not bear destruction, unless he descended to the utmost rigor. For it was a very sad spectacle, that God’s truth should be corrupted and adulterated by lies, and that the people, with those who imposed upon them, should utterly perish. But we now hear that there was but one remedy since the children of Israel were untameable, unless they were completely broken down. He now adds, from me: a phrase worthy of notice, for we here gather, that as soon as we bend ever so little from following God, we wander after errors: for we shall never hold on in the right way unless we follow God, that is, unless we are intent upon the end which he sets before us: and then unless our eyes are turned in the direction that he points out, lest we bend to either the right hand or the left. Thus we shall be beyond any danger of wandering if we, follow God: on the other hand, if our minds turn to either this side or that, and we are not retained in obedience to God alone, the Prophet teaches that we wander in error, and that this will at length turn out unhappily for us. When he speaks of the house of Israel, he does not embrace without exception those who spring from Jacob; for both the false prophets and those who consulted them were of Jacob’s line, and had a name in that family. But we have already seen what was decreed concerning them, namely, that God would destroy them and blot them out from the midst of his people. We see then that they are not; comprehended under the offspring of Abraham or the house of Israel; but this is restricted to the remnant of the people whom God wished to spare. For we know that there was always some seed left, that the covenant which had been made with Abraham might be firm and sacred. This sentence then properly refers to the elect, who are called by Paul the remnant of grace. (Romans 11:5.) But God says that the example would be useful to the survivors, since the punishment of others would instruct them: and when they should see the false prophets perish, and should acknowledge God’s remarkable judgment in their destruction, then they would profit by it. Now we understand what the Prophet means by the destruction of the false prophets and of those hypocrites who despised the true prophets, and prostituted themselves to be deceived by impostors: when God makes them an example of his wrath, the Prophet says that the house of Israel should receive advantage from their perishing, and profit by their utter ruin.

Now he adds, And that they should not be polluted any more in all their wickedness. Here he purposely enlarges on their crime, that he may the more magnify the mercy of God; for if they had been only moderately guilty, his pardoning them had not been so remarkable. But the Prophet here pronounces them abandoned in sin, and does not condemn them for one sin but for many: he says they were polluted and contaminated in their crimes: and when God’s mercy is extended to such as these, we discover with certainty how inestimable it is. Finally, let us learn from this passage, that God not only pardons men who transgress but lightly through want of thought and error, but that he is also merciful to the abandoned who are convicted of many iniquities. He says, that they may be my people and I may be their God. God had already adopted the whole seed of Abraham, and all were circumcised to a man: and thus they bore personally the testimony and covenant of God’s paternal favor. Since, therefore, they were already God’s people, and were considered as members of the Church, what can it mean that they shall be my people? For God seems here to promise them something new. But by this form of speech the Prophet marks their declension and manifests their deserts. For although God had thought them worthy of such honor as to reckon them among his elect people, yet they had cast themselves out by their own depravity. For since all religion among them was corrupt, God’s worship was profaned, his whole law almost buried, and they were separated as far as possible from God, as we shall afterwards see. On the part of God the adoption remained firm: but here Ezekiel regards their condition if they would really look at it themselves, namely, as one of estrangement, since their own wickedness had cut them off: hence he speaks as of a new benefit when he says, they should be for a people when they repented.

The second chapter of Hosea will help us to understand this more clearly, when it is said,

“I will call them my people who are not my people,
and her beloved who is not beloved.” (Hosea 2:23.)

For the Prophet was commanded to go into an improper house and to take an impure female and to beget sons: he says that a son was born to whom God gave the name לאעמי, lagnemi, it shall not be my people: and then when a daughter was born, she was unworthy of love. There Hosea signifies that the Jews were cut off from the sacred root, and he speaks not of one or two, but of the whole race; for they were neither God’s people nor a beloved daughter. Afterwards when reconciled, they begin again to be God’s people and a beloved daughter. Paul does not accommodate that sentence to the calling of the Gentiles rashly: (Romans 9:25,) namely, that there was no difference between Jews and Gentiles, since the former were rejected. Whatever it is, we see that those who had a place and a name among God’s people, and whom he had chosen for himself, were cast off and had become strangers through their own fault. Thus they begin to be God’s people afresh when they repent and God receives them to favor. The conclusion is, I will restore them afresh, that my covenant may be renewed in some way, that they may be my people as they formerly were; and I may be to them a God, since by their own backsliding they deserved to be treated as entire strangers. Besides, it is well to remember what we said elsewhere, that under these words is contained whatever belongs to solid happiness. For if God acknowledges us as his people, we are certain of our salvation, as when he pronounces that he will be our God while we call upon him as a father. But whoever shall call upon the name of the Lord shall be saved. (Joel 2:32; Acts 2:21; Romans 10:13.) Then we must remember that celebrated sentence of the Prophet Habakkuk, You art our God: we shall not die. (Habakkuk 1:12.) Lastly, we have nothing else to wish for towards the fullness of all good things and confidence in eternal life, than that God should reckon us among his people, so that there may be open to us a free access to him in prayer. It follows —