Commentary on Ezekiel Chapters 1-20 John Calvin
EZEKIEL
24. Quia non erit amplius omnis visio 265 mendacii, 266 et divinatio blandientis in medio domus Israel.
Here God deprives the Jews of another source of confidence; for they flattered themselves, and had their own agitators, that is false Prophets, who puffed them up with flatteries: hence when they heard prophecies of sadness they despised them, and afterwards hardened themselves as if the Prophets had frightened them needlessly. Every one was too much inclined to this besotted confidence, but, as I have said, enticements were added, by which the flatterers deceived them. For the false
Prophets said, that God would not be so severe, and that those predictions about the destruction of the city and temple were at variance with many promises. We see then that the Prophets were despised by the voluntary contumacy of the people, and also by the perverse acts of the false Prophets. Afterwards God asserted, that the days approached: now he adds, that there should be no more vision of vanity, not that the false Prophets were altogether removed, but because their mouth was stopped, since the event had proved their wickedness. Since then the people were made ashamed by slaughter, in this sense and for this reason it is said, that prophecies of vanity must be taken away: afterwards, divination of flattery from the midst of the house of Israel For in ease and shade they promised themselves a prosperous delivery from their miseries. For when the people were dragged out of the city into exile, some were slain, others spoiled of their fortunes and treated ignominiously, then the character of those Prophets appeared who had nursed the perverse confidence of the people by their vain enticements. Now we understand the Prophet's genuine sense. It follows ---
Ezekiel 12:25
25. For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.
25. Quia ego Iehovah Ioquar: quod loquar verbum, faciam; 267 non protrahetur amplius, quia in diebus vestris domus exasperans, 268 quod loquar verbum, faciam illud, dicit Dominator Iehovah.
He confirms the last verse. there is some obscurity in the context of the words, but as to the general sense, the Prophet wishes to teach simply that what even God had spoken should be shortly accomplished, since God wishes to assert his own fidelity by the execution of the vengeance which he had threatened by his servants. The Prophet here means, that it is not right to separate God's word from its effect, because God who speaks is not divided against himself. Whenever he opens his mouth, he stretches out his hand to fulfill his words. Now we understand the Prophet's meaning; and hence we may collect the usefulness of this teaching. For, because God's word seems cold to us and to be dissipated into air, we must always consider his hand. Whenever the Prophets speak, let God come before our eyes, and let him come not merely with bare words, but armed with his power, as if his hand was in 265That is, "any vision." — Calvin. 266Or, "vanity." — Calvin. 267"The copula is not redundant." — Calvin 268Or, "rebellious." — Calvin.