Commentary on Ezekiel Chapters 1-20 John Calvin (continued)
EZEKIEL
happen that a person may feel that he has some dealing with God, and yet not be truly humbled: just as Cain was compelled to tremble at the sight of God, yet was always like himself. (Genesis 4:9.) So it usually happens to all the wicked. The acknowledgment of this judgment of God is indeed some portion of repentance, but only half: wherefore the Prophet, that he may show the Israelites that they would remember God not without fruits when his hand was upon them, adds, that they should be abominable to themselves. This displeasure is then the second part of repentance. He says, for the evils which they have done in all their abominations
The Prophet expresses more clearly, that the veil by which the eyes of the Israelites had been so long covered should be removed when they returned to God. For escape from punishment causes men to connive at their sins, as if a veil had been placed over their eyes, and they imagine that what God not only rejects but even detests is honorable. But when God by the infliction of punishment forces the wretched to perceive this, and no longer to put light for darkness and darkness for light, then they begin to be displeased with themselves. Now it follows ---
Ezekiel 6:10
10. And they shall know that I am the LORD, and that I have not said in vain that I will do this evil unto them.
10. Et cognoscent quod ego Iehovah non frustra locutus fuerim ad faciendum ipsis malum hoc. 137
He now mentions the fruit of their repentance, because the Israelites were beginning at length to attribute just honor to his prophecies. For we know that they trifled carelessly while the Prophets were threatening them. Because, therefore, they were in the habit of destroying confidence in all the servants of God, and of reducing as it were their truth to nothing, the Prophet says, that when they repented they would then perceive that God had not spoken in vain. While they were despising his threats, they did not perceive that they ought therefore to be considered despisers of God.
For listening only to men, when they heard Jeremiah or Ezekiel, they thought that they were contending with them only, and could do so with impunity against mere mortals. God therefore, in opposition to this, testifies that he was the chief author.
For as error springs from error, they proudly rejected whatever the Prophets said, when they treated it as frivolous and vain. God therefore says: They shall then know that I have not spoken in vain, when I bring upon them this evil This knowledge, which is produced by real dissatisfaction with self, is very useful. I have said that it is the fruit of repentance, but at the same time it profits the miserable, to humble themselves seriously before God, and to call to memory their own ingratitude: then they perceive what they had never admitted before, that God is trustworthy as well in his threats as in his promises. Hence it happens that they reverently embrace his word which they had formerly despised. He pronounced the same thing previously concerning the reprobate, who, as we have already said, feel God's hand without producing fruit. But because he now speaks of those very few whose conversion he had previously praised, he doubtless comprehends the fear of God under recognition
137"That is, in making them bear this evil, or slaughter, or penalty: for 'evil' is not to be taken here for unjust violence, but only for adversity." — Calvin.