Commentary on Ezekiel Chapters 1-20 John Calvin (continued)
JOHN CALVIN
the minds of those who had only partially relapsed should despond. Now we see the meaning of this language: If he has done according to all the abominations of the wicked, shall he live? says he; all the righteousness which he has done shall not be remembered, because he shall perish. Here the Prophet shows that: a mere temporary righteousness will not profit us unless we persevere unto the end in the fear of God.
Here again the contrast is worthy of notice, because it enables us to refute a fiction which is current in the schools of the papacy. They say that guilt is remitted by God, but the punishment is retained. Now what says our Prophet? If the impious turn away from his impiety, I will no longer remember any of his iniquities. Here the papists thrust for-ward the foolish distinction, that God does not remember them as to their guilt, but he does as to their punishment. But what follows a little afterwards?
If the just turn away from his justice, his justice shall not be taken into account. But if they do not come into the account as to merit, and yet do as to reward, what is the meaning of the passage? how will the Prophet's meaning stand? But it is necessary thus to receive what the Prophet says; because, if the distinction of guilt and punishment avails, that of merit and reward will avail also. Hence it will follow, that as to merit God forgets all acts of righteousness; but as far as reward is concerned, they are remembered since they are not abolished. Since, then, it is sufficiently clear that the righteousness of the backslider is not taken into account, so as to lead him to hope for reward, it follows, on the other hand, that his sins are abolished not only as to guilt, but also as to punishment. It now follows ---
Ezekiel 18:25
25. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
25. Et dixistis, Non rectificata est via Domini: audite agedum domus Israel, Via mea non rectificabitur? 499 An non viae vestrae non sunt rectae? 500
The Prophet here shows that those who used the vulgar taunt --- that the children's teeth were set on edge, because their fathers had eaten sour grapes --- had broken away from all restraint; and nothing further remained to hinder them from uttering their blasphemies arrogantly against God: but their insolence and madness now increases when they say that God's ways are not equal. And this is discerned in almost all hypocrites: at first they indirectly find fault with God, and yet pretend not to do so: while they endeavor to excuse themselves, they accuse him of injustice, and of too much rigor, yet they do not openly break out into such impiety as to dare to charge God with this crime: but after they profit nothing by their double dealing, the devil inflames them to such a pitch of boldness that they hesitate not openly to condemn God himself. The Prophet refers to this when he says that this disgraceful saying was bandied about among the Israelites, that the ways of the Lord are unequal. Lest, therefore, we should happen to resist God, and to contend with him, let us learn to restrain our rashness in good time before he becomes enraged against us. As soon as any thoughts spring up, tending to reflect upon the character
499That is, "is not straightforward." — Calvin. 500{,{תמןtheken, signifies ``to weigh;'' but it means also ``to balance accurately.'' --- Calvin.