Commentary on Ezekiel Chapters 1-20 John Calvin (continued)
JOHN CALVIN
them into the wilderness.
10. Et eduxi (eduxi ergo) eos e terra AEgypti, et adduxi in desertum.
After Ezekiel had taught that the Israelites deserved to perish in Egypt, unless
God had spared them for his name's sake rather than for their own, he now adds the cause of their coming forth, which was the promotion of his own glory. Hence, therefore, we gather that the Israelites falsely imagined any other cause of their deliverance than that respect of which the Prophet now speaks. But this is more than if he had simply said that they were snatched from the tyranny of Egypt by God's gratuitous pity, since God gratuitously stretched out his hand towards them, and was so induced by feelings of humanity and clemency as to snatch away from their miseries the innocent who were unjustly afflicted; but he here excludes them from God's clemency, because they were unworthy of his notice. I said, indeed, that two things were united, the salvation of the Church and the glory of God; but at the same time I noticed that the Prophet's intention must be considered, since he wished to withdraw all confidence from such a proud people, and to show that, as far as they could, they had always repelled God's favor by their obstacles, unless he had overcome their wickedness by his untiring goodness. It follows ---
Ezekiel 20:11
11. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
11. Et dedi illis decreta mea, 532 et judicia mea patefeci ipsis, qua, qui fecerit homo vivet in ipsis.
Here God enlarges upon his favors, since he had given his law to the Israelites, as if he would prescribe to them a certain rule of living. If they had only been brought out of Egypt, that would have been an inestimable benefit: but God was much more generous, since he deigned to rule them familiarly with his doctrine, lest they should wander to one side or the other; and in this way he testified that he would be their God. He adds a promise: for God might precisely enjoin what he wished on the people of his choice; but he spontaneously adopts the method of indulgence by promising them life. Now, then, we understand why this promise is mentioned; for God might simply command anything, and say, this pleases me, and use but a monosyllable, after the manner of kings issuing a command. Since, then, God not only exacted of the Israelites what he might justly require, but, by annexing a promise, enticed them gently to the pursuit of obedience, this was certainly a mark of his fatherly indulgence. Hence he now exaggerates the people's ingratitude by this circumstances, that neither by commands nor by kindness could he induce these obstinate and perverse dispositions to bend to the yoke. I gave them, therefore, my statutes and my laws; and afterwards, which if a man do, he shall live in them. He thus briefly reminds them, that it was not his fault if the Israelites were not in any sense happy; for when he stipulated with them for the observance of his law, he bound them in turn to himself, that they should want nothing which contributed to a good and happy life; for in the name of life solid happiness is comprehended.
Yet it is here asked how the Prophet testifies that men should live by the works of 532"Statutes." — Calvin.