Commentary on Ezekiel Chapters 1-20 John Calvin
JOHN CALVIN
off from the sacred root, and he speaks not of one or two, but of the whole race; for they were neither God's people nor a beloved daughter. Afterwards when reconciled, they begin again to be God's people and a beloved daughter. Paul does not accommodate that sentence to the calling of the Gentiles rashly: (Romans 9:25,) namely, that there was no difference between Jews and Gentiles, since the former were rejected. Whatever it is, we see that those who had a place and a name among
God's people, and whom he had chosen for himself, were cast off and had become strangers through their own fault. Thus they begin to be God's people afresh when they repent and God receives them to favor. The conclusion is, I will restore them afresh, that my covenant may be renewed in some way, that they may be my people as they formerly were; and I may be to them a God, since by their own backsliding they deserved to be treated as entire strangers. Besides, it is well to remember what we said elsewhere, that under these words is contained whatever belongs to solid happiness. For if God acknowledges us as his people, we are certain of our salvation, as when he pronounces that he will be our God while we call upon him as a father. But whoever shall call upon the name of the Lord shall be saved. (Joel 2:32; Acts 2:21; Romans 10:13.) Then we must remember that celebrated sentence of the Prophet Habakkuk, You art our God: we shall not die. (Habakkuk 1:12.) Lastly, we have nothing else to wish for towards the fullness of all good things and confidence in eternal life, than that God should reckon us among his people, so that there may be open to us a free access to him in prayer. It follows ---
Ezekiel 14:12-13
12. The word of the LORD came again to me, saying,
12. Et fuit sermo Iehovae ad me, dicendo.
13. Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it:
13. Fili hominis terra cum scelerate egerit erga me, 317 et extendero manum meam super eam, et confregero in ipsa baculum panis, et immisero in ipsam famem, et excidero ex ipsa hominem et jumentum.
The next verse thought to be joined: for some interpreters altogether pervert the Prophet's sense by finishing the sentence there, as if he had said, I will extend my hand over it, &e. But the sentence is dependent, as we shall see ---
Ezekiel 14:14
14. Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.
14. Et fuerint tres viri isti in medio ejus, Noe, Daniel, et Job, ipsi in justitia sua eripient 318 animas suas, dicit Dominator Iehovah.
Here again God threatens the people of Israel with final destruction: but the words seem opposed, that God would be merciful and propitious to his people, and yet that no hope of pardon would be left. But we must remember the principle, that the prophets sometimes directed their discourse to the body of the people which was 317"By prevaricating prevarication," according to some, {{מעלmegnel, properly signifies perfidy, hence the version just given --- Calvin.
318Or, "shall free." — Calvin.