10. Et ingressus sum, et aspexi: et ecce omnis similitudo reptilis, et animalis (continued)
JOHN CALVIN
abominatio, et omnia idola domus Israel, depictum 178 in pariete circum circa.
11. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.
11. Et viri septuaginta ex seni-oribus domus Israel, et Iazanias, filius Saphan stabat in medio ipso-rum qui stabant coram ipsis, 179 et viro 180 thuribulum in manu sua: et densiter nubis suffitus ascendebat.
Here now the Prophet is brought to another place, where another kind of abomination is shown. If an idol had been erected in some recess of the temple only, even that impiety when joined with sacrilege could not have been borne. But when all parts of the temple were contaminated with such filth, hence we collect that the people was utterly desperate. For the Prophet says, that he was led into a more secret place, and since there was a hole there, he dug it by God's command, so that it became a door by which he could enter. This only ought to be understood of a vision.
For the Prophet had brought nothing with him with which he could so dig a wall, but when he could only behold that hidden abomination through a chink, God opened the wall. But the Prophet seems to himself to make a door of entrance by his own hand. But he says, there were painted birds, reptiles, and animals: then he adds, an abomination and all the idols of the house of Israel We see that there was not only one idol, but a great number. And in truth as soon as the true worship of God is neglected, men place no bounds to themselves: they are not content with one or two errors, but they heap to themselves numberless delusions. So the children of Israel fell away from one idol to a great multitude. Meanwhile it must be remarked, that the idol which he has mentioned was detestable beyond all others. For it was not called a provocative of jealousy without reason, since it inflamed God to jealousy. It is therefore probable that this idol was more noble than others, and held in greater price and veneration, since the unbelievers had greater and lesser deities. But now the Prophet refers to common idols, of which there was a great abundance, but not such great honor. For he says, that part of the temple was full of pictures all around
It is indeed certain, that the use of painting was always plentiful, but God wished his temple to be pure from images, lest men, being taken with such enticements, should turn aside directly to superstition. For if we see a man or an animal painted in a profane place, a religious feeling does not creep into our minds: for all acknowledge it as a painting: nay idols themselves as long as they are in taverns or workshops, are not worshipped. If the painter's workshop is full of pictures, all pass them by, and if they are delighted with the view of them they do not show any sign of reverence to the paintings. But as soon as the picture is carried to another place, its sacredness blinds men and so stupifies them, that they do not remember that they had already seen that picture in a profane dwelling. This therefore is the reason why God did not admit any pictures into his temple, and surely when the place is consecrated, it must happen that the painting will astonish men just as if some secret divinity belonged to 178"There is a change of number from plural to singular. — Calvin. 179Meaning "idols." — Calvin. 180That is, "to each." — Calvin.