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Ezekiel 11:3

3. Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

3. Qui dicunt, non in propinquo: aedificare domos ²³¹²³¹     That is,” Let us build.” — Calvin. ipsa est olla ²³²²³²     Or, “caldron.” — Calvin. nos autem sumus caro.

Here the Prophet explains what might be obscure through their perverseness. He brings forward, therefore, what the impious thought could be covered by many fallacies. For we know that hypocrites endeavor to fix their eyes on God, and when they scatter their own clouds before themselves, they think that he is blinded. For this reason Isaiah says, that God also is wise, (Isaiah 31:2,) and derides their cunning, since they think that they blind God’s eyes whilst they conceal their sins with various coverings. Since, therefore, the obstinacy of these men was so great., the Prophet here strips off their mask; for they could be turned aside by perverse counsels to deny that they deserved anything of the kind. But the Prophet here cuts away their pretenses, because, in truth, their impiety was more than sufficiently evident, since they boast that the time is not yet at hand, and, therefore, that they might build houses at Jerusalem as in a time of ease and peace. As we saw in Jeremiah, the time of the last destruction was approaching; everything remaining in the city had now been destined to final ruin: and for this reason Jeremiah advised houses to be built in Chaldea and in foreign lands, since the captives must spend a long period there, even seventy years. (Jeremiah 29:5.) Since then the predicted time was now drawing on, it became extreme folly in the people to oppose themselves, and to treat God’s threats as a laughing-stock, and to boast that it was a time for building. Now, therefore, we see what the Prophet blames and condemns in the five and twenty men who were princes of the people, namely, that they hardened the people in obstinate wickedness, and encouraged torpor, so that the Prophet’s threats were unheeded. Since, therefore, they so stupified the people by their enticements, and took away all sense of repentance, they also set aside all fear of God’s wrath which had been denounced against them. The Prophet condemns this depravity in their counsels.

But, in the second clause, this contempt appears more detestable when they say, that Jerusalem is the caldron, and they are the flesh I do not doubt their allusion to Jeremiah; for in the first chapter the pot was shown, but the fire was from the north, (Jeremiah 1:13;) so then the Spirit wished to teach us, that the Chaldeans would come like a fire to consume Jerusalem, as if a pot is placed on a large and constant fire, even if it be full of water and flesh, yet its contents are consumed, and the juice of the flesh is dried up by too long cooking. God had demonstrated this by his servant Jeremiah: here the Jews deride and factiously elude what ought to strike them with no light fear, unless they had been too slothful: behold, say they, we are the flesh and Jerusalem is the caldron: So they seem to rate the Prophet Jeremiah, as if he were inconsistent, — “What? do you threaten us with captivity? and meanwhile you say that this city will be the pot and the Chaldeans the fire. If God wishes to consume us, therefore let us remain within: thus we may build houses.” Now we understand how they sought some appearance of inconsistency in the words of the Prophet: as reprobate and profane men always take up arguments by which they may diminish and extenuate all faith in heavenly doctrine, nay, even reduce it to nothing if they could. The Prophet, therefore, provides a remedy for this evil, as we have seen. But before he proceeds to it, he repeats their impious saying, that Jerusalem is a caldron, and the people flesh They turned what had been said to a meaning directly contrary, for the Prophet said that they should burn since the Chaldeans would be like fire’ but they said — well, we shall be scorched, but that will be done lightly, so that we shall remain safe to a good old age. Hence we understand how diabolical was their audacity, who were so blinded by the just judgments of God, that they did not scruple petulantly to blame even God himself, and to make a laughingstock of the authority of his teaching. Thus we see in another way how faithfully Ezekiel had discharged his duty: he had been created a Prophet: he had not to discharge his office by himself, but was an assistant to Jeremiah. And we cannot otherwise discharge our duty to God and his Church unless we mutually extend our hands to each other, when ministers are mutually united and one studies to assist the other. Ezekiel now signifies this when he professes himself the ally and assistant of Jeremiah.

Yesterday we saw that the Jews scurrilously eluded the prophecies of Jeremiah, especially when he threatened them with God’s wrath. For he had said, that a vision was offered to him, in which Jerusalem was like a pot, and the fire lighted from the north. For a laughing-stock they said that they could rest safely within the city, because they were not yet cooked but raw, so that if that prophecy is true, said they, we shall not so quickly depart from the city. For God foretold that we should be the flesh which was about to be cooked: if this city is a caldron, we ought to remain here till we are cooked: but this has not happened. Hence what Jeremiah pronounces is vain, that we shall be dragged into exile, because these two things disagree, viz., God wishing us to rest in the city, and yet dragging us into a distant region. Since it is so, Jeremiah’s prophecy is vain; thus then they deceived themselves. But God commands another Prophet of his to rise up against them. And the repetition is emphatic, prophesy, prophesy against them For nothing is less tolerable than that men should petulantly spurn God’s anger, which ought to inspire all with fear. For if the mountains melt before him, (Isaiah 64:3,) if angels themselves tremble, (Job 4:18,) how comes it that the vessel of clay dares to conflict with its maker? (Isaiah 45:9.) And we see also how God grows angry against such perverseness; especially when he denounces, by the mouth of Isaiah, that this sin would be unpardonable. I have called you, said he, to ashes and mourning: but, on the other hand, ye have said, Let us eat and drink, and ye have turned my threats into a laughing-stock. For this was your proverb, to-morrow we shall die: as I live, your iniquity shall not go unpunished. God affirms by an oath, that he would never be appeased by the impious and profane despisers of his judgments. For this reason also he now repeats again, prophesy, prophesy. Let us go on —

Here the Prophet turns the impious scurrility of the people into another sense, for they had corrupted what Jeremiah had said. They knew what he meant by the pot and the flesh, but they thought they could avert God’s wrath by their cleverness. Here the Prophet brings forward another sense, not that of Jeremiah, nor that of the people, but a third. In the twenty-fourth chapter he will again denounce them as like flesh, since God will cast them into a pot to be cooked, so that even their bones should be consumed. But here the Prophet only considers how he shall refute their wicked saying, by which they think to catch Jeremiah in a snare, as they did not agree sufficiently with his prophecy. What does he say, then? First, that the Spirit had fallen upon, him, that he might gain a hearing for his prophecy; for if he had spoken from his own mind he might be rejected with impunity; for the speakers ought to utter God’s word, and to be the organ of his Spirit. The Pope boasts this to his followers, but the true and faithful servants of God ought to do this in reality, namely, not to utter their own comments, but to receive from God’s hands what they deliver to the people, and thus to discharge their duty faithfully. To this end the Prophet says, that the Spirit fell upon him. For although he had been previously endued with the gift of prophecy, yet as often as he exercised it this grace ought, to be renewed; because it is not sufficient for us to be imbued once with the illumination of the Holy Spirit, unless God works in us daily. Since, therefore, he follows up his gifts in his servants while he uses their assistance, hence it is not in vain that Ezekiel says, the Spirit was still given to him, because this gift was necessary for every act. Afterward she expresses more dearly what he had said, namely, that the Spirit had spoken; for it signifies that what he shortly subjoins had been dictated to him.

Here, therefore, he admonishes the Jews that they should not foolishly promise themselves impunity, when they despised his prophecies, since he does not speak from himself, but only relates what the Spirit suggested and dictated. Thus have ye spoken, O house of Israel, said he, and I have known the risings of your heart God here precisely urges the Jews that they should not hope to obtain anything by turning their backs; for we know how carelessly and boldly hypocrites reject all teaching, and do not hesitate to strive with God, since they find many pretexts by which they excuse themselves. Hence there would be no end, unless the Lord should racet them, and with the supreme command and power of a judge, should show them that subterfuges were vain, and make all their excuses idle, and of no moment. This then is the Prophet’s meaning when he says, that whatever rose up in their heart was known to God But by these words he implies, that they sought in vain a theater in the world, as if they should succeed if they proved their cause before men: he says that it is vain, because they must come into the court of heaven, where God will be the only Judge. Now, when our thoughts are known to God, in vain we take up with this or that; because God will not admit our subterfuges, nor will he allow himself to be deluded by our smartness and cunning. Now, therefore, we see what the Prophet means by saying that God knows what sprang up in the heart of the Jews, because, forsooth, they had never desisted from contending and quarreling by their fallacies, so as to draw away all confidence from his prophecies. Hence we see the utility of the doctrine, that we deceive ourselves in vain by acuteness, so as to escape by our crooked imaginations, because God sees men’s cunning, and while they desire to be ingenious, he seizes them, and shows the vanity of what they think the greatest wisdom. So let us desire to approve ourselves to God, and not esteem our deeds and plans according to our own sense and judgment. Now it follows —

Now Ezekiel attacks, as it were, in close combat, the buffoons who trifled with God by their jests, and brings forward that; sense which I have just before touched on, and of which the prophecy of Jeremiah was full, in a different manner to that. which they imagined. Ye, says he, have slain many; the city was full of many slaughters: therefore the pot was full of flesh; this flesh was cooked: there is no longer any room in the vessel. You must therefore of necessity be cast forth as froth, or as foul flesh, for which no vessel is found for cooking it. We see, then, that the Prophet here treats them wittily, and plays off jests in answer to them; meanwhile he strikes a deadly wound, when he shows that they joked so petulantly to their own destruction, and boasted that Jeremiah was their adversary. Hence he confirms the prophecy of Jeremiah, and yet he does not interpret it, because Jeremiah had spoken properly and clearly, when he said that they were flesh. The meaning was the same as if God were to pronounce that he would consume them in the midst of the city. It happened as we have formerly seen; for he scattered some of the people, and slew some with the sword, and some with hunger. Whatever it is, the prophecy of Jeremiah will always be found true, namely, that God had cooked the Jews with the fire of the Chaldees. (Jeremiah 1:13.) But since they had perverted that doctrine, the Prophet does not regard the meaning of Jeremiah, but shows that they never profited while they turned their backs on God. Ye shall not be flesh, says he, but your slain were flesh: ye have refilled the caldron, that is the city with the slain; now there is no room for you. What therefore remains, but that God should cast you out as foul flesh? Neither will he cook you, says he, nor will he consume you in a caldron, but where he has stretched you at full length on the earth, there will he consume you. Now, therefore, we see how great a destruction the Jews had brought upon themselves, when they took the liberty of joking and jesting at the Prophets. Hence he says, they had filled the city with the slain He does not mean that men had been openly put to death in Jerusalem, but this form of speech embraces all forms of injustice; for we know that God esteems those homicides who oppress miserable men, overturn their fortunes, and suck innocent blood. Since, then, God esteems all violence as slaughter, he properly says, that the city was filled with the slain The Jews might object that no one had brought violence upon them; they could not be convicted in the sight of men; but when their wickedness was so gross among themselves, that they did not spare the wretched, but cruelly afflicted them, he says that the city was filled with the slain He now adds, when the city was full of flesh there was no more place for them, and he now shows that although Jeremiah had predicted that they should be cooked with the fire of the Chaldeans, yet they had advanced so far in wickedness, that they were unworthy of being cooked within the city. Hence, says he, a greater vengeance from God awaits you, since ye proceed to provoke his anger more and more. It follows —