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After God has inveighed against the people’s sins, and treated the whole nation as guilty, he now pronounces judgment on their wickedness. He repeats shortly what he had said, as a judge explains the reason of his sentence. Since, says he, the lower parts of thy body and thy disgrace has been discovered before thy lovers. This is the reason of the judgment, whence it is collected that God is induced to treat his people harshly for just and necessary causes. It now follows: therefore, says he, I will assemble all thy lovers, with those also whom you hate, I will assemble them, and uncover thy shame before them. We may now see what the Jews are threatened with, namely, a disgraceful destruction, so that they become a common laughingstock without any one to succor them; for the diction is metaphorical when he speaks of lovers and of parts of the body; for by lovers he here means the Egyptians, Assyrians, and Chaldeeans. Whence their opinion is refuted who think that the Prophet treats only of superstitions. Nor can this language be transferred to idols, since we know that false gods were not spectators of the punishment which the Prophet denounces against the Jews. Whence it follows that this language will only suit those persons to whose protection the Jews trusted, so as to treat God’s help as useless. Since, then, such is the metaphorical sense of the passage, we understand that shame means spoliation and slaughter; nay, the destruction of both the kingdom and city, and even of the temple. Thus the nation was a common laughingstock, and in this way like a foul and aged harlot. Now we understand the Prophet’s intention. As to Jerome translating “wealth,” it is altogether adverse to the Prophet’s meaning; there is no doubt that he means the lower part of the body, and it follows in the same sense, thy shame was uncovered. But at the same time God expresses why it was done, namely, for fornication, as if an abandoned woman were to act so disgracefully. He now says it was done towards your lovers, towards the idols of your abominations: על, gnel, is here taken for towards or against. He distinguishes between lovers and idols. Those who think that the Prophet treats only of superstitious think the copula superfluous; but there is no doubt that the Prophet means, on one side, the Assyrians, and Egyptians, and Chaldeeans; and on the other, false gods.

And in bloods, says he. He here adds another crime, namely, that of barbarous cruelty, because they did not spare their own sons, as we saw before: many offered up their children, and some were found so excited as to cast them into the fire: it was indeed a monstrous crime when they hesitated not to rage against their own offspring: but they were so carried away by insane zeal that they burnt, up their children when others only drew them through the fire. Hence the Prophet again accuses them of cruelty for offering their children to idols, and so pouring forth innocent blood. Now follows the punishment. Behold, says he, I collect all thy lovers. We said that this ought to be understood of the Egyptians, Assyrians, and Chaldreans, all of whom looked upon the slaughter of that perverse and perfidious nation, but none of them helped her. God therefore pronounces the destruction of the people just like that of a harlot abandoned by her lovers, and perishing through hunger, want, and other miseries: for it very often happens that a person under the impulse of love prefers a harlot to his own life; for he will throw off all regard for his wife; he will be disrespectful to both his father and mother, and will break through every restraint to enjoy her company: but when such persons are grown old, and their hair becomes white, which represents the winter of life, and when wrinkles deform the face, then they are despised, and especially if they suffer through disease. So also the Prophet now says that the Jews would be despised by all, so that their lovers should be compelled to behold that example; and meanwhile they scarcely deign to look at the foul appearance which had formerly sweetly delighted them.

Then he proceeds further, namely, that their enemies should behold their ignominy: we know that the Jews were surrounded on all sides by enemies, and that all their neighbors were hostile to them. The Prophet now says that the nations disgrace should be exposed before their lovers, that is, the Egyptians, the Assyrians, Chaldaeans, Philistilles, Edomites, and other nations. This passage teaches us, that although the reason for God’s judgments does not always clearly appear, yet they are never too severe; and when he condescends to afford us a reason, he grants us a gratuitous indulgence. But when he silently executes his judgments, let us learn to acquiesce in his justice, and not to cry out if he exceeds moderation; because when he has once explained that his severity is only justice, hence we must gather the general rule, that whenever he seems to treat his people too severely and harshly, yet he has just reasons for it. Let us learn, also, that the Jews only suffered a just recompense when God so cursed all their counsels. They thought themselves very provident and circumspect when they engaged in alliances with Egyptians and Assyrians. But all their plans turned out unhappily for them, since they consulted their own will contrary to that of God. Let us learn, then, if we wish to promote our own salvation, and to obtain a prosperous result, to do nothing without God’s permission, and not to undertake any deliberations except those which God has dictated and suggested by his word and Spirit. For here every future event is shown to us as in a glass when we wish to be wiser than they ought, and than God permits them. It now follows —

This verse is only added for the sake of explanation. Already God had explained shortly and clearly every event which should happen to the Jews, yet they should perish in the greatest disgrace and be destitute of all help, since through distrust in God they sought the favor of men, like a woman eager for lovers. But he confirms the same teaching, that they should suffer double punishment, since they not only polluted themselves thus shamefully, but also by impious slaughters, since they burnt their children in honor of false gods. This sentence may be explained generally, I will judge you with the judgments of women pouring out blood, as we know that not only idolatry was rampant at Jerusalem, but rapine, and all kinds of cruelty; for since they had departed from God and his worship, they boldly violated his law. By the second word we may understand all the crimes by which they had provoked God’s anger on account of their cruelty. But since he has lately spoken of sons, I willingly retain that sense, that they should suffer as an adulteress and a parricide who has put her children to death. But they thought that they obeyed: but he not only rejects, but abominates such foolish thoughts; for nothing is more disgraceful than, under the pretense of piety, to slay and to burn one’s own children: this, I say, was a profanation of God’s name scarcely tolerable. No wonder, then, that he denounces double vengeance, since, when the Jews pleaded their zeal, God branded upon them the mark of wickedness, though they thought him bound to their interests. It afterwards follows —

Here Ezekiel enlarges upon God’s judgment, when he teaches that the Jews would not only be exposed to every disgrace, as if they were brought forward into a noble and conspicuous theater, but they would suffer spoliation and rapine from those in whom they formerly trusted. I will give thee, says he, into their hands He speaks of lovers and enemies: in truth, he says all shall meet together — your ancient allies and friends as well as your enemies: and we know that they were spoiled at one time or another by the Egyptians, Assyrians, and Chaldaeans. For at the time when Jerusalem was taken and cut off, the Assyrians were reduced under the monarchy of the Chaldees. Babylon had oppressed Nineveh, as is well known, but the strength of both people were joined together. Thus the Jews were spoiled by them when they thought that they had provided for themselves very successfully by an alliance with the Assyrians against the kings of Israel and Syria: and afterwards, when they had formed an alliance with the Chaldaeans, they thought themselves beyond the reach of all danger. But now the Prophet derides there foolish confidence, and says that they should be spoiled by all their friends: so also he says that their altars should be thrown down. Those who translate it “a house of sin” do not sufficiently consider what I yesterday observed, that the Prophet uses the figure so as to mark a thing simply from any part of it. The Prophet’s language is moderate or mixed, because he speaks partially of lofty and profane altars, and at the same time follows out its own simile. There is no doubt, therefore, that by a high place and lofty things he means altars themselves: although he does allude to these sinful houses, because he said in yesterday’s lecture that the Jews stood at the top of the streets so as to entice any casual and unknown strangers to them. As also the Chaldaeans did not spare the temple, so there is no doubt that they destroyed all the altars promiscuously. and yet the Jews had wished to gratify them by destroying a part of them. But God shows how foolishly men imagine they shall succeed while they purposely fight against him: and experience teaches that the same thing happens to all unbelievers. For when any one has embraced his own superstitions, and despises what others think sacred and holy, then the conquerors destroy temples and images, and deform the region which they wish to be ruined and desolate. So also it is now said, they shall destroy your altars and high places. He now adds, and they shall spoil thee of thy garments, and take away the vessels of thy beauty. The Prophet comprehends in these words whatever benefits God had conferred on the Jews; for we know how liberally he had adorned them with his gifts, and especially in rendering the earth wonderfully fruitful by his blessing. He signifies in a word, that the Jews, when deprived of all their ornaments, would be disgraced; as it follows, and they shall send thee away naked and bare; that is, they shall cast thee off, just as a lover when satisfied rejects the companion of his iniquity.

Since what Ezekiel has hitherto brought forward was incredible, he now explains the manner of its accomplishment — that the Chaldmans and Assyrians should bring a large army and bury the whole of Judea with stones, and pierce it through with swords. By these figures he simply means that there should be such slaughter that the whole region should be made desolate, just as if the enemy should slay all that they met with stones and swords. Some think that he alludes to stones which were thrown by engines of war; but I doubt whether the Prophet thought of this. What I have stated is more simple, that the Jews had no cause to think themselves free from that final slaughter of which the Prophet spoke, since numerous and powerful armies should come and overwhelm them with stones, and pierce them through with swords. It follows —

After he had spoken of the slaughter of men, he adds the burning of their dwellings. This was sad indeed, that the whole land should be deprived of inhabitants: but the deformity of this last slaughter was heaped upon them when the houses were burnt up; for the country was laid waste for the future, and for a length of time. For when men are slain others may succeed, if they find houses prepared, and fields not uncultivated. But when all these things are consumed by fire, and by other means of ruin, all hope for the future is taken away. The Prophet now means this when he says, that the houses were burnt up. He adds, they shall execute judgment against thee in the sight of many women. As he had used the simile of a harlot for the Jewish people, that the clauses of the sentence may correspond, he understands the neighboring people under the name of women. He confirms what we formerly saw, that the penalty which should be exacted of the Jews should be joined with the greatest disgrace. But this is very bitter, when not only we must perish, but the cruelty of enemies must be satiated while many behold us; and doubtless it was much more severe for the Jews to sustain the ridicule of their foes than to perish at once. If they had perished at once, death had not been such a torture to them as those mockeries by which they were harassed by their enemies. For we said that they were hated by almost all; and in the 137th Psalm (Psalm 137:7) it is shown that the Edomites, and others like them, said, by way of congratulation, Hail! hail! when Jerusalem was destroyed: Remember, O Lord, the sons of Edom, who said in the day of Jerusalem, Down with it, down with it, even to the ground. The Prophet, therefore, announces this, that the punishment which he formerly mentioned should be an example to all nations. He speaks improperly of the Chaldaeans, when he says that they should be executors of God’s judgments, for there was not a duty assigned to them; but God often transfers to man as the instrument of his wrath what peculiarly belongs to himself alone. And in this way he wounds the Jews more severely when he makes the Chaldaeans their judges. God, properly speaking, was the sole judge who avenged the people’s wickedness; but meanwhile he substitutes the Chaldaeans for himself, that the punishment might be the more disgraceful. He adds, and I will make thee cease from fornication, nor shall you offer gifts any more God does not mean that the Jews would be better when in exile, but simply reminds them that the opportunity for their sinning would be wanting, as when an immodest person is ashamed through being despised by every one, not through any improvement in her disposition, since her licentious feelings are the same as before. So also the Jews were always obstinate in their wickedness, though deprived of the opportunity of sinning. It follows —

Although God seems here to promise some mitigation of his wrath, there is no doubt that he expresses what we formerly saw, namely, that such should be the destruction of the nation that there would be no need to return again to punish them. When, therefore, he says, I will make my indignation rest upon thee, it means that he would satiate himself with vengeance for all their crimes: so that the consumption of the people is here called the rest of God’s indignation, as if he had said, When I have utterly reduced you to nothing, then my indignation against thee shall rest. In the same way he afterwards adds, and my indignation shall depart from thee. But I cannot finish today.

He first blames the Jews for not reflecting on the liberality of their treatment. But that ingratitude was too shameful, since God had not omitted any kind of beneficence for their ornament. But since they thought themselves not adorned with sufficient splendor by God, and that he was less munificent than he ought to be, it may here be gathered that they were unworthy of such great and remarkable benefits. Finally, God here shows that how severely soever he punished the Jews, yet they deserved it for their ingratitude in not thinking him sufficiently liberal towards them: for their spirits were utterly broken. If a wife leave her husband, she is either compelled to do so by his perverse conduct, or else she betrays an illiberal disposition if she has been treated honorably. But since the Jews were bound to God so strongly in so many ways, their perfidy and revolt was so much the more detestable; for God does not suffer his blessings to be despised by us: since we must always mark the reason of his omitting nothing which may testify his paternal love towards us, namely, that we may celebrate his goodness. But when we turn his benefits to the profanation of his name, that is like mingling heaven and earth. Hence this passage against ingratitude must be remarked.

He now adds, thou, has been tumultuous against me, or has moved or irritated me. רגן, regen, sometimes signifies to frighten, but it means here to quarrel with, contend, or be in a rage with: for the word may, in my opinion, be taken either actively or passively, and also as a neuter. If we take it in the neuter sense, it will mean that the Jews were tumultuous against God, as if they were seized by a turbulent spirit, so as to neglect and despise him, and to indulge themselves in wickedness. If you prefer the active sense, it means you have irritated me. He adds again, I also will recompense thy way upon thy head, ¹³⁵¹³⁵     We must understand the pronoun “thy” before “head.” — Calvin. by which words God again affirms that he was not induced to punish the Jews by any rash or inconsiderate zeal, since if any one considered their crimes, he will acknowledge that they had received a just recompense. In fine, the mouth of the Jews is here stopped, lest they should suppose God to act unfairly when they were only reaping the fruit of their deeds. He next adds, and you have not made consideration I have already given two expositions in the note, but neither of them pleases me, for it seems altogether adverse to the Prophet’s context to receive it as if God were the speaker: besides, it is not necessary to change the tense of the verb, and take the past for the future, when the sense tends in another direction. It agrees far better that the Jews did not recall to mind their own abominations so as to be displeased with them. To make consideration, means to reflect upon. זמה, zemeh, is mostly taken in a good sense, and signifies consideration simply; and as this is the word’s proper meaning, we see that the Prophet here accuses the Jews of stupidity, because they did not turn their attention to reconsider their abominations. Those who take it for lewdness distort the sense. The whole meaning is, that the Jews were worthy of the horrible destruction which hung over them, because they were not only obstinate in their ingratitude, but altogether stupid: for their abominations were so foul before the nations, as we have formerly seen, that the daughters of the Philistines were ashamed of the wickedness of the nation, but they did not apply their minds to the consideration of these things. Since, therefore, their abominations were so gross, it was a mark of the greatest indolence not to turn their attention to review them. It now follows —

Here the Prophet uses another form of speech; for he says that the Jews deserved to be subject to the taunting proverbs of those who delight in wickedness. The sense is, that they were worthy of extreme infamy, so that their disgrace was bandied about in vulgar sayings. This is one point: he now adds, that proverbs of this kind were the Jews’ desert — the daughter is like her mother and sisters Then he says, their mother was a Hittite, and their sisters Samaria and Sodom. We must briefly treat these clauses in order. When the Prophet speaks of proverbs, he doubtless means what I have touched on, namely, that the crimes of the nation deserved that their infamy should fly abroad on the tongues of all; for there are many sins which are hidden, through either their being spared, or their not seeming to be much noticed. If any one surpass all others in cruelty, avarice, lust, and other vices, his disgrace will be notorious, and he will be pointed at by vulgar proverbs. Hence Ezekiel dwells on the people’s wickedness, since they supply material for all men to laugh at their expense; for he alludes to buffoons and wits, and such as are ingenious in fabricating vulgar sayings.

The maker of proverbs shall utter this proverb against thee: like mother like daughter. There is no doubt that they used this saying at that period, and it often happens that daughters’ faults are like their mothers’. Daughters indeed often degenerate from the best mothers, and matrons will be found who excel in the virtues of modesty, chastity, sobriety, and watchfulness, while their daughters are rash and proud, luxurious, lustful, and intemperate; but it usually happens that a mother has wicked daughters like herself: this happens less by nature than by education; for a woman of a perverse inclination will think that a stigma attaches to herself if her daughter is better than she is, and so she will wish to form her after her own morals; hence it happens that few daughters are found modest whose mothers are immodest: few sober who have been brought up by drunkards. Since therefore experience always taught the similarity between mothers and daughters, hence this proverb was in the mouth of every one. Proverbs, however, are not always true, but only on the whole; but God sometimes extends his pity so far that the daughter of a wicked woman is honorable and well conducted. But this is very rare: hence this proverbial saying cannot be rejected, — like mother like daughter. It now follows: thou art the daughter of thy mother; that is, altogether like her: and this phrase is equally common among us, “Thou art thy father’s son,” namely, you are like him in thy sins. Thus the Prophet means that the nation was like their mother, since it differed in nothing from the Canaanites and the Hittites. He adds also, sister and their daughters, as if he would collect the whole family. He says that Samaria is their elder sister, and Sodom their younger. I know not whether those who think that Samaria is called older than Jerusalem, through its revolting first from the worship of God, have sufficient grounds for their interpretation: for as we go on we shall see that Samaria is compared with Sodom, and since Sodom is the worst, it is very naturally compared with it. For Jerusalem will afterwards be placed in the highest rank, because it had surpassed them all in enormity. Samaria therefore is one of the sisters, and so is Sodom these towns are called daughters, for we know that Sodom was not the only one destroyed by fire from heaven, since there were five cities. (Genesis 10:19, and Genesis 19:25.) We see, then, why those smaller cities near at hand were called daughters of Sodom, and as far as Samaria is concerned, it was the head of the kingdom of Israel: hence all the cities of the ten tribes were called its daughters.

With relation to the father, the Prophet says here more than he had ventured before. He says, their father was an, Amorite, as if the Jews had sprung from profane nations, and did not draw their origin from a holy parent; and the Prophet very often makes this objection, not that they were spurious or descended according to the flesh from the uncircumcised Gentiles, but because they were unworthy of their father Abraham, through being degenerate. In fine, God here signifies that the parents of the Jews were not only profane nations but utterly reprobate, and those whom God for very just reasons had ordered to be destroyed, since they had contaminated the earth with their crimes far too long. He says that the Jews were like a daughter sprung from most abandoned parents. As to his saying, that the mother as well as sisters had despised their husbands, this may seem absurd. But we know that in proverbs, parables, examples, and comparisons, all things ought not to be exacted with the utmost nicety. When Christ’s coming is said to be stealthy, (Matthew 24:43, 44,) if any one here desires to be cunning and inquires how Christ is like a thief, that will be absurd. And also in this place when it is said, thy mother has abandoned her husband and her sons, and thy sisters have done the same. God simply means that both the mother and sisters of Jerusalem were impure and perfidious women; and cruel also, since they not only had violated the marriage pledge and had thus broken through all chastity, but were like ferocious beasts against their own sons. (Luke 12:39, 40; 1 Thessalonians 5:2.) He reproves the crime which we yesterday exposed, that of the Jews burning their own sons. In fine, he means to compare the Jews with the Canaanites, the Samaritans, and the Sodomites, in both perfidy and cruelty. Hence they are first condemned for throwing away all modesty and conjugal fidelity, and next for forgetting all humanity. It now follows —

Now the Prophet, not content with the simile which he had used, says that the Jews were far worse than either their mothers or sisters. Yet he is not inconsistent, for God wished by degrees to drag the wicked to trial. If at the very first word he had said that they were worse than the Sodomites, they would have been less attentive to this accusation. But when he proposed a thing incredible, namely, that they were the daughters of the nations of Canaan, and the sisters of Samaria and Sodom, and afterwards proceeded further, and pronounced that they surpassed both their mother and sisters, this, as I have said, would stir up their minds more vehemently. This difference then contains no inconsistency, but rather tends to magnify their crimes. You, says he, have not walked according to their ways. He does not here exempt the Jews from participating in sins as if they were faultless through not imitating the Hittites, or Sodomites, or Israelites: but the word walking ought to be restricted to the sense of equality, as if he said, you are not equal. But it is a kind of correction when God says that the Jews were not equal to the Hittites or Sodomites, meaning that their impiety was more detestable, since they rushed forward to all kinds of wickedness with greater license. We now understand the Prophet’s meaning when he says that; the Jews had not walked in the ways of either Sodom or Samaria or the nations of Canaan, since they had gone before them, and even with greater ardor of pursuit; for if they had simply imitated the three people of whom mention has been made, they had walked in their ways. But when they were so hurried on in their intemperance as to run before them, they did not walk in their ways only through leaving them behind. And this comparison will sufficiently explain the Prophet’s mind, that the Jews did not follow either the Sodomites, Israelites, or Canaanites, but through their base and headlong violence left them far behind. And he says, as if it were only a small matter, that is, as if it were of little moment to thee to be like thy mother and sisters. But you have been corrupt, says he, before them. He now explains the case more clearly, since they had not walked in their ways through precipitating themselves with greater license, as we have already said. It follows —

Since what we have lately seen was difficult to be believed, hence God interposes an oath. Nor is it surprising that shame was so despised and cast far away by the Jews, since they were inured to it; and we know how they were swollen with pride, for they always boasted in their adoption and gloried in the name of God. Besides, we know that at this day, if any one accuses a wicked nation, yet it is not so detestable as Sodom, and if he uses this phrase, he inflames all against himself, and causes them to reject his language with indignation. For who will suffer either one city or nation to be compared with Sodom? As far as concerned the Jews, we have said that it was intolerable in them to be fastidious and proud. There was also another reason why they should be indignant at being pronounced worse than the Sodomites: since God had not chosen them as his peculiar treasure in vain and marked them with magnificent titles: you shall be a nation of priests unto me, you shall be my inheritance, and besides, my son — my first-born Israel. (Exodus 19:6, and Exodus 4:22.) We now see how necessary the interposition by oath was to sanction what the Prophet had said. God therefore here swears by himself, because we call him in as a witness and judge when we swear. But he swears by himself or by his life, because, as the Apostle teaches, he has no greater by whom to swear. (Hebrews 6:13.) Whatever it be, he here prostrates all foolish boasting, by which the Jews were puffed up when he swears by himself, that they were worse than Sodom and her daughters. And here also he calls in like manner the smaller cities daughters of Jerusalem. This was very hard upon the Jews, when the Prophet says and often repeats, thy sister Sodom. But he wounds their feelings far more bitterly, that Sodom was just in preference to Jerusalem: this was indeed intolerable, and yet we see that the Holy Spirit by no means indulges them here. Hence we must not regard what the reprobate are able to bear, but they must be treated according to their own disposition, and since they rise fiercely against God, so also are they to be subdued, and, according to the common proverb, “a hard wedge must be formed for a hard knot.” It now follows —

Here God begins to show the reason why he extenuated the wickedness of Sodom in comparison with that of his own people: for if he had spoken generally, without explaining the counsel of God, his language would have been incredible, and so would have been ineffectual. But now God shows that he did not pronounce rashly what we heard before, namely, that the Jews were worse than the Sodomites. How so? for this was the iniquity of Sodom thy sister, says he, first pride, then fullness of bread, and luxury in which they were in the habit of indulging, and of drowning themselves in ease to enjoy a long peace; afterwards, they did not seize the hand of the poor. Now he adds —

We must diligently attend to this passage; for God does not here excuse the wickedness of Sodom; but, abominable as that people was, he says that the Jews were yet more abandoned. We know why God inflicted his vengeance in a terrible manner against the Sodomites and their neighbors, for that was a fearful example; and Judea says that it was a kind of mirror of the wrath of God which awaits all the impious, (Jude 1:7;) and Scripture often recalls us to that proof of God’s judgement: but we must see how Sodom rushed forward to that degree of licentiousness so as to be horrified by no enormity. God says that they began by pride, and surely pride is the mother of all contempt of God and of all cruelty. Let us learn, then, that we cannot be restrained by the fear of God, unless moderation and humility reign within us. Pride, we know, has two horns, so to speak; one is, when men forget their own condition, and claim to themselves not only more than is right, but what God alone calls his own. This, then, is one horn of pride, when men, trusting in their dignity, excellence, plenty, and wealth, are intoxicated by false imaginations, so as to think themselves equal to God. Now, another horn of pride is, when they do not acknowledge their vices, and despise others in comparison with themselves, and please themselves in enormities, just as if they were free from any future account. Since, therefore, pride is contained in these two clauses, when men arrogate too much to themselves, and thus are blind to their own vices, each of these is doubtless condemned in the Sodomites, since they first raised themselves by a rash confidence, and then refused to subject themselves to God, and rebelled against him as if they could shake off his yoke.

He afterwards adds fullness of bread. But the Prophet seems to condemn in the Sodomites what was not blamable in itself: for when God feeds us bountifully, fullness is not to be considered a crime; but he takes it here for immoderate gluttony; for those who have abundance are often luxurious, and nothing is more rare than self-restraint when materials for luxury are supplied to us. Hence fullness of bread is here taken for intemperance, since the Sodomites were so addicted to gluttony and drunkenness, that they gratified their appetites worse than the brutes, who do retain some moderation, for they are content with their own food: but men’s covetousness is altogether insatiable. Let us observe, then, that by fullness of bread we are to understand that intemperance in which profane men indulge when God supplies them bountifully with the means of living; for they do not consider why they abound in wine, and corn, and abundance of all things, but they drown themselves in luxuries with a blind and brutal impulse. Hence such greediness, so inflaming to the spirits of the Sodomites, is added to pride, that they arrogate to themselves more than is just. He afterwards adds, and rest; תולש, sheloth: some translate it abundance, but almost everywhere it means peace; the noun טקש, sheket, which is added next, means properly rest; so that it will be the peace of rest or ease, and this seems without blame: for why shall we not be permitted to enjoy ease, if no one molests or troubles us? nay, it is reckoned among God’s blessings: you shall sleep, and no one shall frighten thee. (Leviticus 26:6.) Since God, therefore, wishes this to be considered among his blessings, that the faithful should sleep soundly, without any anxiety or trouble, why is Sodom condemned for thus enjoying ease and peace? But here its excess is pointed out, not its true use, since the use of peace is to render our minds tranquil, that we may return thanks to God, and dwell calmly under his sway. But how do the reprobate act? They grow brutish, so to speak, in their own peacefulness. Hence sloth is in this passage meant by the peacefulness of ease, and God means that the Sodomites were intoxicated by their luxuries when they enjoyed peace. We must put off the remainder.

God now pronounces the same thing concerning Samaria, whom he had formerly called the younger sister. By Samaria, as we said, he means the Israelites, because that city was the head of the Kingdom of Israel: the ten tribes had been already driven into exile; and he says they were not half so wicked when compared with the Jews. This, at the first glance, may seem absurd; for we know that God’s worship was continued at Jerusalem when the Israelites rejected the law, and basely and openly turned aside to idolatry. Since, therefore, some sound piety flourished at Jerusalem when the Israelites wickedly revolted from God’s law, what can it mean by the Jews being censured as worse than they were? We must always come to the fountain which I have pointed out; for ingratitude has great influence in exaggerating men’s crimes. But another reason must also be remarked. The Jews had seen how severely God had avenged the superstitions of the kingdom of Israel: they were so far from repenting that they rather courted their alliance, as if for the very purpose of provoking God afresh. If we reflect upon these two points, the question will be solved as far as relates to the present passage. God says what is incredible to us, that the Jews were worse than the Israelites: but he asserts this, because ingratitude had rendered them less excusable; for God had retained them under his own charge when that wretched dispersion happened, and the ten tribes were all but absorbed. God’s candle was always shinning at Jerusalem, as it is said. (Exodus 27:20.) When, therefore, God had preserved for himself that small band as the very flower of the people, safe and sound, the revolt of this people was far more criminal than that of the ten tribes: for these tribes were drawn away from the worship of God by little and little, as is well known. For Jeroboam always set before himself one definite object — the worship of God as the liberator of the people, (1 Kings 12:) for the Israelites did not look on themselves as apostates, although they had degenerated from their fathers. But the Jews addicted themselves to gross superstitions, of which the Israelites at first were ashamed; and then they were warned by many penalties not to imitate their kinsmen: still, as we saw before, the temple was defiled by many pollution’s; for Ezekiel, in the eighth chapter, says that he saw there many defilement’s. Since then the Jews profited so badly, though God set his vengeance before their eyes, it is not surprising that they are said to have sinned grievously.

In conclusion, he adds, thou hast multiplied your abominations beyond them; and you have justified thy sisters in all the abominations which you have perpetrated. Here the word “justified” is to be received at first comparatively: it does not signify that the fault of others is extenuated by the wickedness of the Jews; but if the people wished to offer excuses, they might easily be convinced that both Sodom and the kingdom of Israel were just in comparison with the Jews. To justify is usually received for to absolve; and we must observe this when we treat of justification, since the papists always seize upon the quality, as if to be justified was in reality to be just. Hence they are unable to comprehend a doctrine sufficiently familiar to Scripture, and plain enough — that we are justified by faith: for they examine man, that they may find justice there, and do not ascend any higher: but to be justified by faith signifies nothing but to be absolved, though we are not just in ourselves; hence a justification by faith without us must be sought for, and hence we gather that it is not a quality. Hence Jerusalem justified her sisters, although Sodom and Samaria were found worse than herself. It follows —

Here at length God announces that he would punish the Jews according to their deserts. Hitherto he has recounted their crimes, as judges are accustomed, when they condemn criminals, to state the reasons which induce them to pass sentence: thus God shortly shows how wicked the Jews were. He now adds, that he would avenge them according to the magnitude of their crimes. For they would easily have swallowed all reproaches if the fear of punishment had not been infused into them. This second head, then, was necessary, lest they should Judea off with impunity, since they had surpassed both Sodom and Samaria. Do thou also bear thy disgrace who has judged thy sisters. Here Ezekiel seems to be at variance with himself, for he said just now and will repeat again shortly, that Jerusalem had justified her sisters; and this is contrary to judging. But he says that Samaria was condemned by the Jews; and the solution of this discrepancy is easy: for the Jews justified both the Israelites and the Sodomites, not by absolving them in any sentence passed on them, but because they were worthy of double condemnation; as Christ says, In the last day it shall be more tolerable for Sodom and Gomorrah than for the Jews. (Matthew 11:24.) But what is here said of condemnation has another meaning — that the Jews insulted over their brethren when they saw their kingdom destroyed, and the Israelites driven away from their land. Since they spoke so proudly of the slaughter of the ten tribes, as if innocent themselves, the Prophet here reproves them as if they judged them. And this is too common with all hypocrites, to inveigh hardly against all others, and to grow hot against them, as if in this way they covered their own crimes. And Paul reproves this vice in them, since they were supercilious censors of others, and at the same time committed every sin. Thinkest you, O man, says he, when you judge others, that God will not condemn thee; for who art you, O mortal man? Do you claim the office of a judge? (Romans 2:1-3.) Meanwhile will God be deprived of his rights, so as not to call thee to account for thy sins? Now, therefore, we understand the Prophet’s intention: for he exaggerates the crimes of the Jews when he pronounces sentence from on high against the ten tribes. Truly God blotted out this kingdom deservedly: for they were apostates; they had revolted from the family of David, and had violated that sacred unity by which God had bound to himself the whole family of Abraham. They had indeed just cause for speaking thus in condemning the Israelites; but when they were worse than them, what arrogance it was to harass their brethren, and to be blind to their own vices, nay, to grow utterly callous to them!

Thou, therefore, have judged thy sister, that is, you have taken God’s office upon thee, and yet you were worse than thy sister. Some explain it otherwise, that the Jews judged the ten tribes as long as they remained in a moderate degree worshipers of God: but they do not attend to the context. There is no doubt that the Prophet here rebukes the pride with which the Jews were puffed up, while they judged others severely and themselves leniently. They were justified in comparison with thee, says he: you, therefore, he repeats, blush and bear thy disgrace. This repetition is not superfluous, although in the former words there was nothing obscure, for it was difficult to persuade the Jews that they should suffer punishment, since God had borne with them so long. God’s goodness, then, which invited them to repentance, had rather hardened them, and had occasioned so much torpor that they thought themselves free from all danger. Hence this is the reason why the Prophet confirms his former teaching concerning the nearness of God’s vengeance against them. He says, when you have justified them. He here repeats the cause, and does so to restrain all pretenses by which the Jews could in any way protect themselves. For by one word he shows that they must perish, since they had justified those who had been treated so strictly. For it is by no means likely, that God should cease from his office of judge in one direction, since he had been so severe against the Sodomites, who were in some way excusable for their errors. This then is the reason why the Prophet affirms again that Sodom and Samaria were justified by the Jews. It follows —