Commentary on Ezekiel Chapters 1-20 John Calvin
JOHN CALVIN
directly joined the execution of it, when six men appeared before the altar. But he calls the altar which Solomon had built of square stones brazen: even the brazen altar was not sufficient, but it looks to its first origin.
Now he says that there was among them, one man clothed with a linen garment (1 Kings 8:64.) He is not placed among the multitude, as one among the others, but he is separated, because his signification is distinct. This man then doubtless sustained the character of an angel, and it is sufficiently customary in Scripture that angels, when they take a visible form, should be called men: not because they are really men, but because God endues them with such forms as he sees fit. Some, whose opinion I do not altogether reject, restrict this to Christ. But because the Prophet adds no remarkable traits, I had rather receive it generally of any angel. He says therefore, that there was among the Chaldeans, who were prepared to execute
God's vengeance, one man clad in a linen garment A distinct mark is sometimes given to angels which separates them from men. The linen garment was then a remarkable ornament. And the sacrificing Papists, as if they were apes, have imitated that custom in their garments called surplices. But since priests were accustomed to be clad in linen robes, here the angel was represented to the Prophet in this garb.
Now let us go on, because in the next verse it will be evident why mention was made of that angel.
Ezekiel 9:3-4
3. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side;
3. Et gloria Dei Israel ascendit 199 a cherub super quem residebat 200 ad limen domus: et clamavit ad vi-rum indutum vestibus lineis, eujus atramentarium seribae in lumbis erat.
4. And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
4. Et dixit Iehovah ad ipsum, transi per medium urbis, per medium Hierosolymae: et signa signum super frontes virorum qui gemunt, et clamant super omnibus abominationibus quae patiuntur in medio ejus.
Now the Prophet shows why the angel was added to the Chaldeans, namely, to put a bridle on them, lest they should rage promiscuously and without selection against the elect and the reprobate. This is a remarkable passage, because from it we learn, first, that God effectually threatens the impious, so that he may have attendants always at hand to obey him; then, that even unbelievers make war under the direction of God, and are governed by his rod, and do nothing except at his will.
Nor are the Chaldeans said to have come to the temple in vain, and to have placed themselves before the altar of God. This is not related to their praise, as if they obeyed God spontaneously, or as if they had purposed to themselves to carry out his commands, but the secret providence of God is here treated. Although, therefore, 199"Or, was lifted up." — Calvin. 200"Verbally, which was above it" — Calvin.