Commentary on Ezekiel Chapters 1-20 John Calvin (continued)
JOHN CALVIN
devoured by their fathers, as he now threatens that fathers should be so rabid as not even to spare their own bowels.
I know not why Jerome invented this difference, which is altogether futile. For he says, that when a thing is honorable and becoming it should be ascribed to God, but when the thing itself is base, God averts the infamy from himself. For when this wonder is treated of here, God does not say I will cause the people to eat their sons, but he says, fathers shall eat their sons, and sons their fathers. But there is nothing solid in this comment, because the cruelty which the Chaldeans exercised towards the Jews certainly was not either honorable or becoming, and yet God ascribes to himself whatever the Chaldeans did. Again, what was baser than the incest of Absalom, in debauching his father's wives? and even that was not sufficient, but he wished the whole people, at the sound of a trumpet, to be witnesses of his crime; and yet what does God say? ``I will do this before the sun,'' says he. (2 Samuel
12:12, and 2 Samuel 16:21, 22.) We see, then, that this man was not familiar with the Scriptures, and yet that he offered his comments too hastily. There was, indeed, no true religion in the man, and it is not without cause that I admonish you; for there is danger lest many be deceived, if they were not admonished that his genius was full of ostentation and arrogance.
He says, then, fathers shall eat their sons in the midst of you, and this was certainly fulfilled: for Jeremiah speaks of women, but he comprehends men also.
(Lamentations 4:10.) For he says that women are tender-hearted, he does not say mothers merely, but that they were humane beyond others; but we know that maternal affection is more tender. But when mothers and those tender ones devour their children, that was the final portent. Now he adds, I will execute, therefore, (for the copula here ought to be resolved into the expletive particle,) judgments against thee That is, in this manner I will really show myself a judge, and I will scatter all thy remnants unto all winds. He signifies that there should be such dispersion, that no body or name of the people should remain. But that hope might cherish and sustain the Jews, if any name and body of the people had been left. But when God pronounces that they should be offscourings to be scattered to every wind, he takes away all hope of restoration for the present at least. We know that there was a certain number left, but such destruction was necessarily threatened before God gave any hope of his mercy. When he says, to any wind, he signifies in any quarter whatever. For as one or another wind blows so the dust is carried, and the offscourings are dispersed in all directions. It follows ---
Ezekiel 5:11
11. Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity
11. Propterea vivo ego, dicit Dominator Iehovah, si non propterea quod sanctuarium meum polluisti 115 in omnibus detestationibus tuis, et omnibus abominationibus tuis: Etiam ego diminuam; 116 et non parcet oculus meus, et etiam ego non misere-
115That is, "since thou hast polluted my sanctuary." — Calvin 116Others translate, "I will break thee in pieces." — Calvin