Commentary on Ezekiel Chapters 1-20 John Calvin (continued)
JOHN CALVIN
fourth part was not in vain, but it was not necessary to repeat it. To this end then the Prophet tended, since some were survivors it might seem that they were exempt from the common slaughter: that he might take away that hope, he said, that they also, or at least many of them, should perish by burning, so that they should light up a fire in the whole people of Israel. For it happened through the unconquerable obstinacy of the people, that the wretched exiles were more hated; those who had already spared them began afresh to rage against them with cruelty, because the name of the people became detestable among all men. Because, therefore, the remnant of the citizens who remained at Jerusalem perished, hence it happened that the burning penetrated to the ten tribes, and to those wretched exiles who were captives in remote lands. But now our Prophet is silent on this point. In the meanwhile, he comprehends whatever we saw before, although more briefly: only that explanation was wanting, which, although it was formerly useful, yet ought not of necessity to be repeated. A third part, therefore, shall die by pestilence, and shall perish by hunger in the midst of thee; then a third part shall perish by the sword around thee, and a third part shall be scattered towards every wind: although God claims this for himself, I will scatter, says he, the third part, and draw out the sword after them, so that they also shall perish in their dispersion. Now that dispersion is by itself miserable, but God pronounces that he would not be content with that moderate punishment until he utterly consumed them. It follows ---
Ezekiel 5:13
13. Thus shall mine anger be accomplished, and I wilt cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them.
13. Et perficietur ira mea, et residere 118 faciem excandescentiam meam in ipsis: et consolationem accipiam: et cognoscent quod ego Iehovah, qui locutus sum in zelo meo 119 cum perfecero excandescentiam meam in ipsis.
In this verse the Prophet only teaches what he had said before, but by way of confirmation, namely, that God's vengeance would be horrible and unceasing until the destruction and extinction of the people. There are some who think that this was interposed that God might mitigate the rigor of his vengeance, and so this verse, according to them, contains a promise of pardon; but it is rather a threat. For what they assert --- that God would cause his anger to cease --- cannot stand. For it follows afterwards they shall know that I Jehovah have said it, when I shall have filled up my wrath or anger against them And the context, as we shall afterwards see, will refute that comment. Let this, then, remain fixed, that the Prophet does not here promise the people any mitigation of their punishment, but goes on denouncing the vengeance which he formerly mentioned.
First he says, it shall be filled up: {,}כלהkeleh, signifies sometimes ``to finish,'' but also, ``to be accomplished,'' ``to consume,'' and also, ``to be consumed.'' In this place God signifies that there should be no end to the punishments until he was satisfied. The image is taken from men desirous of vengeance, whose eagerness
118Or, "rest." — Calvin. 119Or, "in my jealousy." — Calvin.