Commentaries on the rest of the Bible (~45 volumes)

We began yesterday to explain another point of which the Prophet treats, namely, the liberation of the people. For then was the fitting time in which God espoused them to himself. He now adds, that he spread out the skirt of his garment to cover the foulness and disgrace of the people. This spreading comprehends all the virtues which God exercised in freeing his people. For he then delivered them from all reproaches by which they were shamefully and disgracefully treated in Egypt. Some think that it was a nuptial rite for a spouse or husband to cover the bride with his garment, but this is only a conjecture. Hence I simply interpret it, the border of the garment was spread out, when God vindicated his people from the reproaches by which they had been deformed. He afterwards adds, and I have sworn to thee, and come into covenant with thee. There is no doubt that this thought to be referred to the promulgation of the law. For although God had long ago made a covenant with Abraham, and the adoption of the people was founded upon it, yet that favor on the people's part had almost vanished away, as I yesterday said; hence God pronounces that he had, as it were, adopted the people afresh. It was like the renewal of the covenant, when God bound the people to himself by a fixed law, and prescribed a fixed method of worship. These, then, were the accustomed marriage rites. But God deservedly announces that he had come into covenant, because he then coupled the people to himself; whence also that eulogy of Moses — What nation is so illustrious under heaven, which has God so near them, as thy God approaches unto thee? You shall be to me a kingdom of priests; you shall be my inheritance. (Deuteronomy 4:7; Exodus 19:6.) We should remark the word swear as emphatic, for God increases his indulgence when he says that he swore. If we think of the majesty of God, and of what his people was, this is surely incredible, that God should deign to descend so far as to swear like men accustomed to pledge their faith, and to sanction it by an oath. Now, therefore, we see the singular benefit expressed here with which God adorned his people, when, at the giving of the law, he chose them as his own, and appointed them to be a kingdom of priests. It now follows —

9. Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.

9. Et lavi te aquis, et mundavi¹ sanguines tuos abs te² et unxi te oleo.

Here God more clearly explains what had been formerly touched upon, namely, that he then married the people, as a young man marries his bride. But he here states that he endowed her; for they would not have been sufficiently adopted by God unless they had been adorned with superior presents; since if they had been left in that miserable slavery by which they were oppressed, God's favor would have been very obscure. Now, therefore, God means, that by his law he had entered into a new covenant with his people, so that he did not leave them naked and bare, but clothed with remarkable gifts. First of all, he says, I washed thee with water. Although he had just said that the people were like a beautiful damsel, and had praised their beauty, yet the filth of which the prophet had spoken yet remained: it ought, therefore, to be cleansed from those stains: I have cleansed thee with water, says he, and washed off thy bloods, namely, the corrupt blood which the damsel whom Ezekiel mentions had retained from her birth. Lastly, Ezekiel says that God performed those offices which the nurse discharges for the child. Afterwards he adds —

10. I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.

10. Et vestivi te Phrygionica veste,³ et calceavi te taxo,⁴ et cinxi te bysso, et operui te serico.

11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.

11. Et ornavi te ornatu, et posui armillas in manibus tuis, et torquem in collo tuo.

12. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.

12. Et posui circulum super faciem tuam,⁵ et inaures super aures tuas, et coronam decoris in capite tuo.⁶

13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; you didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

13. Et ornata fuisti auro et argento, et vestitus tuus byssus, et sericum⁷ et variegatus:⁸ similam, et mel, et oleum comedisti, et pulchra fuisti in valde valde,⁹ et prospere¹⁰ progressa es usque ad regnum.

Here the Prophet, in a metaphor, relates other benefits of God by which he liberally adorned his people; for we know that nothing has been omitted in God's pouring forth the riches of his goodness on the people. And as to the explanations which some give of these female ornaments allegorically, I do not approve of it, as they fruitlessly conjecture many trifles which are at variance with each other. First of all, their conjectures may be refuted by the Prophet's words: then, if we suffer the Prophet's words to be turned and twisted, what these allegorical interpreters chatter with each other is entirely contrary in their meaning. Let us, therefore, be content with the genuine sense, that God was so generous towards the Israelites that he poured forth all his blessings in enriching them. Now, if one asks how the people were adorned? I answer, in two ways — first, God embraced them with his favor, and promised to be their God, and this was their chief honor; as Moses says they were naked, and their shame was discovered when they set up an idol in the place of God. He now adds a second kind of blessing, when God took care of them in the desert: he appeared by day in a cloud, and by night in a pillar of fire: the water flowed for them from the rock; daily food was given them from heaven, as if God with his own hands had placed it within their mouths: then in his strength they conquered their enemies, and entered the promised land; while he slew the nations for them, and gave them quiet possession and dominion there: then he blessed the land, so that it nourished them abundantly, and made it testify that it was no vain promise that the land should flow with milk and honey. (Exodus 3:17; Exodus 13:21, 22; Exodus 16:15,16; Exodus 17:6; Exodus 22:25; Numbers 20:11.) Ezekiel includes all these things under necklaces, bracelets, gold, silver, linen garments, broidered work, etc. As to the particular words I will not, accurately insist, unless I shortly touch on a point or two which may occasion doubt.

When he says that he clothed them, rqmh, rekmeh, this is in accordance with eastern customs: for they were accustomed to use clothing of different colors; as Benjamin wore a dress of this kind when he was a boy; and this was no royal splendor on his father's part, who was a shepherd, but simply the usual custom. At this day, indeed, if any one among us wore a party colored garment, it would not be manly: nay, women who desire such variety in colors show themselves to have cast off all modesty. But among the Orientals, as I have said, this was the usual kind of dress. He afterwards adds, I shod thee with badgers' skin. I know not why Jerome translates it violet-colored, and others hyacinth: it is sufficiently clear that it was a precious kind of skin. The word is often used by Moses when treating of the tabernacle; for the coverings were of violet-colored skin, and the whole tabernacle was covered with them. The badger was an animal unknown to us: but since he is here treating of shoes, there is no doubt that the skin was more elegant, and more highly esteemed by God. (Exodus 35:23; 36:19.) Afterwards he adds, I bound thee with fine linen. We know that linen garments were in more frequent use among that people than in Greece or in Italy, or in these parts: for linen was rarely used by the Romans even in their greatest luxury; but in the East they wore linen, as that region is very warm. But we know that linen is very fine, and that they were accustomed to weave transparent veils. Now this clothing was commonly worn by men in the East, though it is by no means manly: nay, in women it is scarcely tolerable. But the priests afterwards adopted the custom, and clothed themselves in linen while performing sacred rites. The Papal priests too — apes in all things — have imitated the custom; and although they do not wear fine linen, yet use linen robes, which they call surplices.

He now adds, and I covered thee with silk, or silken garments, or silk cloth. He adds, that he placed bracelets upon the hands: barbarians call them armlets. This luxury was spread abroad almost everywhere; but the circular ornament which the Prophet adds to it was rejected by other nations. He puts a chain round the neck: chains were in common use as they are this day: nay, to necklaces were added looser chains — double, threefold, and fourfold; for this fault was too common. And what he afterwards adds of the ring was left to the Orientals, for they had jewels hanging from their nostrils: and I wonder why interpreters put earrings here, and then instead of earrings put nose-rings. But the Prophet here means a ring, whence a jewel was hung from the nose; and this with us is ridiculous and deforming: but in those barbarous regions both men and women have gems hanging from both their noses and ears. He adds, a crown on thy head. He does not mean a diadem or crown as a sign of royalty, but an ornament sufficiently common.

If any one makes any inquiry about these various kinds of dresses, whether it was lawful for women to use so many ornaments, the answer is easy, that the Prophet here does not approve of what he relates, but uses a common image. We said that his only intention was to show that God could not have treated his people more freely; since in every way he had unfolded the incomparable treasures of his beneficence in adorning the Israelites. He now describes this in a metaphor, and under figures taken from the common practice everywhere received. It does not follow, therefore, that women ought to adorn themselves in this way. For we know that superfluous ornaments are temptations; and we know also the vanity of women, and their ambition to show themselves off, as the saying is: and we see how sharply this eager desire of women is blamed, especially by Isaiah. (Isaiah 3.) But it is sufficient to elicit what God wished to teach by these figures, namely, that he had not omitted any kind of liberality. Whence it follows, that the people's ingratitude was the less excusable, as Ezekiel will immediately add. But before we proceed further, we must turn this instruction to our use. What has hitherto been said of the Israelites does not suit us, I confess, in all things: but yet there is some likeness between us and them. If we reflect upon our origin, we are all born children of wrath, all cursed, all Satan's bondsmen, (Ephesians 2:3;) and although many have been well brought up, yet as to our spiritual state we are like infant children or the new-born babe, exposed and immersed in its own filth and corruption. For what can be found in man before his renewal but the curse of God? Hence we are such slaves of Satan, that God hates us, as it is said in Genesis, (Genesis 6:7,) I repent of having formed man; where he does not acknowledge his image in us, which is not only defiled by original sin, but is all but extinct, surely this is the height of deformity: and though we do not perceive what is said by our senses, yet we are sufficiently detestable before God and the angels. We have no cause, then, to please ourselves; nay, if we open our eyes, the foulness which I have mentioned will be sufficiently clear to us. Meanwhile, God so aided us that he truly fulfilled what Ezekiel relates. For although we were not freed from any external tyranny, yet God espoused us: then he adopted us into his Church: this was our greatest honor; this was more than royal dignity. We see, then, that this instruction is useful for us also at this time, if we only consider in what we are like the ancient people. I had almost omitted one point — the nourishment. God here not only reminds them that he had adorned the people with various kinds of clothing, and necklaces, and gems, and silver; but he adds also, you did eat fine flour, or fine meal, and honey and oil, and you was very beautiful, and proceeded prosperously, even to a kingdom. Here God again commends and extols his beneficence, because he not only clothed sumptuously his spouse of whom he speaks, but also fed her plentifully with the best, and sweetest, and most delicate food. He puts only three species: he makes no mention of will or flesh; but by fine flour he means that they lacked no delicacy: the oil and honey mean the same thing. This clause points out an accumulation of grace when he says that they progressed happily even to a kingdom: all God's benefits could not be recounted: he says that his bride was not only magnificently clothed and delicately brought up, but that she proceeded even to the royal dignity. In the next verse he still reminds them of his benefits.

14. And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

14. Et egressum tibi fuit nomen in gentibus in pulchritudine tua:¹¹ quia perfecta fuisti in decore quem posueram super te, dicit Dominator Iehovah.

Here the Prophet still continues to recite those blessings of God by which he had bound the people to himself. As to his saying, that its name had gone forth, it cannot be restricted to a short period; but it embraces a continued series of God's favors until the people reached the highest point of happiness; and this happened under David. There is no doubt that God here means that he was so continually liberal towards the people that their fame became celebrated, for the name of the Israelites were spread far and wide; and God deservedly recounts their nobility or celebrity of fame among his benefits: hence he adds, on account of the beauty or elegance which I have placed upon thee, says he; because you was perfect through the ornament which I had placed upon thee. Here, therefore, God signifies that the people had not earned their fame by their own virtue, nor were they noble through their own native excellence, so to speak; but rather by ornament bestowed upon them. You, therefore, was of great name among the nations, said he. But wherein was that nobility and excellence? Certainly from my gifts. For nothing was accomplished by thyself so to arrive at a name and dignity more than royal. Through that ornament thy fame was spread abroad among the nations. But this enlargement must be noticed, since the people had not only experienced God's goodness in that corner of Judea, but, when they ought to be content with their lot, were held in admiration and repute among foreigners. Now follows the reproof —

15. But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

15. Et confisa es in pulchritudine tua, et fornicata es pro nomine tuo,¹² et effudisti fornicationes tuas ad omnem transeuntem;¹³ illius fuit.

Here God begins to expostulate with his people; and with this view relates all the benefits which for a long time he had bestowed upon the Israelites, and especially upon the tribe of Judea. The Prophet now addresses them. Nothing was more unworthy or preposterous than for the Jews to be proud through the pretext of God's gifts. But this vice has always been rife in the world, as it is now too prevalent, and especially among handsome women; for, though beauty is God's gift, nine women out of ten who possess it are proud, and fond of men, and unite lust with elegance of form. This is quite unworthy of them; but it was customary in all ages, as it is this day: for we recognize the same in men; for as each excels in anything, so he arrogates to himself more than he ought, when he exults against God, and is reproachful towards others. If any one abounds in riches, he immediately gives himself to luxury and empty pomp; and others abuse them to various perverse, and even corrupt uses. If any one is endowed with ability, he turns his acuteness to cunning and fraud; then he plans many devices, as if he wished to mingle earth and heaven. Thus almost all men profane God's gifts. But here the Prophet shows the fountain of this pride, when he says that the Jews trusted in their own beauty: for if modesty flourished in us, it would certainly suffice for restraining all insolence; but when that restraint has been once thrown off, there is no moderation before either God or man. This passage, then, is worthy of observation, where God reproves his ancient people for trusting in their beauty: because the figure signifies that they drew their material for pride from the gifts which ought rather to lead them to piety; for the gifts which we receive from God's hand ought to be invitations to gratitude: but we are puffed up by pride; and luxury, so that we profane God's gifts, in which his glory ought to shine forth. We must also observe that God has thus far recited his benefits, that the people's ingratitude may appear more detestable: for God gives all things abundantly, and upbraids not, as James says, (James 1:5;) that is, if we acknowledge that we owe all things to him, and thus devote and consecrate ourselves in obedience to his glory, with the blessings which he has bestowed upon us. But when God sees us impiously burying and profaning his gifts, and, through trusting in them, growing insolent, it is not surprising if he reproves us beyond what is customary. Hence we see that God assumes as it were another character, when he expostulates with us concerning our ingratitude; because he willingly acknowledges his gifts in us, and receives them as if they were our own; as we call that bread ours by which he nourishes us, although it is compelled to change its nature as far as we are concerned. It always remains the same in itself; but I speak of external form. God therefore, as it were, transfigures himself, so as to reprove his own gifts, conferred for the purpose of our glorying only in him. (Matthew 7:11; Luke 11:13.)

God afterwards says, that the people had played the harlot according to their renown. I have no doubt that the Prophet alludes to famous harlots who excel in beauty, and interpreters have not observed this sufficiently; for they do not explain anything by saying, you have committed fornication in thy name: for as many lovers flow from all sides in troops towards a famous harlot, so the Prophet says the Jews were like her; and since they were universally noted, they were exposed to promiscuous lust, and attracted lovers to themselves. Here the Prophet condemns two kinds of fornication in the Jews; one consisting in superstitions and in the multiplication of idols, — the other in perverse and unlawful treaties: and we know this to be the worst kind of fornication, when God's worship is vitiated; for this is our spiritual chastity, if we worship God purely according to the prescription of his teaching, if we do not bend to either the right or the left from his commands: so on the other hand, as soon as we pass the goal fixed by him, we wander like impure harlots, and all our superstitions are so many acts of defilement. The Prophet begins with the former kind, when he says that the Jews had committed fornication, namely, with their idols. But before he comes to that, he shows that their lust had been insatiable, since they had so eagerly and ardently approached their various idols, just as a harlot burns with unsatisfied desire, and is carried hither and thither, and must have a number of men; so the Prophet here says that the Jews committed fornication, not with one or two only, but with whomsoever they met; and this was occasioned by that favor of which we formerly spoke. It now follows —

16. And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so

16. Et sumpsisti e vestibus tuis, et fecisti tibi excelsa conspersa maculis,¹⁴ et scortata es cum illis: non venientes:¹⁵ deinde et non erit.

He says that the Jews erected houses of ill fame for themselves; and the language is mixed, because the Prophet, expresses simply the kind of harlotry of which he is speaking, and yet in the meantime mingles another figure; for he says that they took garments and made themselves altars. No doubt he compares the high places to tents, just as if a harlot wished to attract a number of eyes to herself, and, through desire of a crowd, should place her standard on a lofty place. So also the Prophet says that the Jews, when they gave themselves up to fornication, made high places for themselves. When he says high places with different colors, some refer this to ornaments; yet it may be taken in a bad sense, since those high places were stained, so that they could be distinguished from chase and modest dwellings; as if he had said, If you had been a modest woman, you had remained in retirement at home, as honest matrons do, and you would not have done anything to attract men to thee; but you has erected thy high places, like conspicuous houses of ill fame, as if a female, forgetful of modesty and delicacy, should set up a sign, and show her house to be open to all, and especially to her own adulterers. It seems to me that the Prophet intends this; for when he adds, that they committed fornication with them, he means doubtless with their lovers, and all besides; but this is not the sense of the words vmvt tl'vt, bemoth telaoth. Now, at the end of the verse, where he says, they do not come, and it shall not be, some explain this part as if the Prophet had said that there was no instance like it in former ages, and there should be none such hereafter. In this way they understand that the insane lust of the people is condemned, as if it were a prodigy, such as was never seen, nor yet to be expected. Others say, that such was the multitude of high places, that nothing was ever like it; because, although the Gentiles built idols, and temples, and altars everywhere, yet the Prophet says that the madness and fury of the people surpassed the intemperance of the Gentiles: — this is indeed to the purpose. Meanwhile, as to the general scope, it is not of much consequence; as in the former verse, where he said it shall be theirs, some understand appetite or desire. But I interpret it more simply — that she was exposed to every passer-by, and that it was in his power to engage her. The sense does not seem to me doubtful, because the Jews were so cast out, that no liberty remained to them, as when a woman becomes abandoned, she is the slave of all, and all use her disgracefully after that, since she is no longer her own mistress. Ezekiel now reproves the Jews for the same vice.

Grant, Almighty God, that we may diligently consider in how many ways we are bound to thee, and may deservedly magnify thy fatherly indulgence towards us, so that in return we may desire to devote ourselves to thee: Grant also, that as you have adorned us with thy glory, we may endeavor to glorify thy name, until at length we arrive at the enjoyment of that eternal glory which you have prepared for us in heaven by Christ our Lord. — Amen.

17. Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,

17. Et sumpsisti vasa pulchritudinis tuae ex auro meo et ex argento meo quae dederam tibi: et fecisti tibi imagines masculi,¹⁶ et scortata es cum illis.

The Prophet reproves them because they used silver and gold in making idols for themselves. He not only condemns idolatry, but ingratitude, since they turned to God's dishonor the gifts which he had bestowed. First, the profanation of his gifts was base; besides this, they had rashly and purposely abused his liberality to his dishonor, and that was not to be endured. He reproves at the same time their blind intemperance, since they willingly gave themselves up to licentiousness, and buried themselves in their superstitions. But he does not say that they simply took gold and silver, but vessels of elegance or beauty of gold and silver. Whence it appears that they were blinded by furious lusts, as we have seen. He still pursues the simile of fornication, when he calls these manufactured deities images of males; and it seems obliquely to mark the excess of lust in having to do with shadows; by which he means that they were hurried away about nothing by their unbridled appetites, just as a woman feeds her passion by the mere picture of her paramour. It now follows —

18. And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.

18. Et tulisti¹⁷ vestes tuas discolores,¹⁸ et operuisti eos¹⁹ et oleum meum, et suffitum meum dedisti coram ipsis.²⁰

19. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.

19. Et. panem meum quem dederam tibi, similam, et oleum, et mel quibus te cibaveram²¹ etiam dedisti coram ipsis in odorem quietis: et ita fuit, dicit Dominator Iehovah.

Here God complains that the Jews turned their abundance of all things to perverse worship: for, as a husband who indulges his wife freely supplies all her wants, so a woman who is immodest was what she has received from her husband, and bestows it on adulterers; so also the Jews were prodigal in the worship of idols, and wasted upon them the blessings which God had bestowed upon them. Ezekiel, therefore, now follows up this sentiment. He says that they took those variegated garments, of which we spoke yesterday, and covered their idols; just as if an adulteress were to clothe her paramours in the very garments which she had received from her husband's liberality: you have covered them, he says. He afterwards adds, you have offered my oil and incense. Here he speaks more clearly, although he does not depart far from the figure, for they were accustomed to use oil in sacrifices; and incense was used by all nations when they wished to propitiate their deities. There is no doubt that the unbelievers imitated the holy fathers, but sinfully, because they did not consider the right end. We know that the fathers used oil in their sacrifices, (Leviticus 2:1, and often elsewhere;) we know that incense was prescribed by God's law, and it was used promiscuously by all the nations, but without reason and judgment. So now God complains that they made incense of his herbs, and an offering of the oil which he had bestowed upon the Jews. He then adds the same of bread, and fine flour, oil, and honey. We said yesterday that by these words ample and delicate food was intended; for by the figure, a part for the whole, fine flour comprehends the best and sweetest bread, as well as other viands. Oil and honey are added. It is then just as if the Prophet had said that the Jews overflowed with all luxuries, yet consumed them badly. But this was a mockery not. to be borne, when the Jews, after being enriched by God's beneficence, rashly threw it all away, and not only so, but adorned their false gods to the dishonor of God himself, when they ought to have offered to him what they wasted upon idols. For this reason he calls it his own bread, and explains the passage in this sense, that the Jews could neither ascribe to themselves the abundance of their possessions, nor boast in the fruitfulness of the soil; for all these things flowed from the mere benevolence of God. This ingratitude, then, was too foul — to bestow upon idols what God had given for a far different purpose. I, says he, have fed thee He shows the legitimate use of such manifold abundance. Since they abounded in wheat, whence they obtained fine flour, and were stuffed full of other delicacies, they thought to be elevated towards God, and to exercise themselves in the duties of gratitude; but they abused that abundance in adorning false deities.

You have offered it to them, therefore, for a savor of peace. Rest no doubt signifies appeasing here, as frequently with Moses, though others translate "for an odor of sweetness;" but they do not sufficiently express the meaning of Moses; for he means that when God is appeased there is peace between himself and men. (Leviticus 3:9, 13, 17, and often.) There is no doubt that "the odor of quiet" signifies a just expiation, by which God is appeased, so that he receives men into favor. This is everywhere said of the sacrifices of the law, since there was no other means by which men could be reconciled to God, unless by offering sacrifices according to his command. Now the Prophet transfers this ironically to their impious worship, when he says that they offered to idols all the delicacies by which God nourishes his people. To what purpose? for a sweet savor; that is, that they may be propitious to you. But it was ridiculous to wish to appease gods of stone and wood and silver. We see then how Ezekiel reproves the people's folly, when he says, that they offered both fine flour and other things to their idols to reconcile themselves to them. Now the crime is increased since the Jews did not recognize that singular blessing of being so reconciled to God, that he no longer imputed their sins to them. Woe indeed to us if we are destitute of this remedy! because we constantly commit various faults, and are thus subject to God's judgments. Unless, then, God receives us into favor, we see that nothing can be more miserable for us. But he has prescribed a fixed and easy rule by which he will be appeased, namely, by sacrifices — I am speaking of the fathers who lived under the law: for we know that we of this day must flee to the only sacrifice of Christ, which the sacrifices of the law shadowed forth. Since, therefore, the Jews could return to God's favor, and bury all their sins, and redeem themselves from the curse, how great was their madness in willingly depriving themselves of so inestimable a boon! Hence the Prophet now rebukes this folly, when he says that they propitiated their idols that they might appease them. He concludes at length, and it was so, says the Lord Jehovah. Here God takes away all occasion for their turning aside, when he says it was so; for we know that men always have various pretenses by which they lay the blame on some other parties, or soften it off, or cover it with some disguise. But God here says that there is no occasion for dispute, since the matter is perfectly plain. We see, then, that this word is used emphatically, when he says I am the Lord; for, if Ezekiel had announced it, they would not have listened to him; but God himself comes before them, and cuts off all excuses from the Jews. It follows —

20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,

20. Et sumpsisti filios tuos, et filias tuas quos genueras mihi: et jugulasti eos²² ad comedendum:²³ an parum a scortationibus tuis?

Here God blames them for another crime, that of sacrificing their offspring to idols. This was a very blind superstition, by which parents put off the sense of humanity. It is indeed a detestable prodigy when a father rejects his children, and has no regard or respect for them. Even philosophers place among the principles of nature those affections which they call natural affections.²⁴ When, therefore, the affection of a father towards his children ceases, which is naturally implanted in all our hearts, then a man becomes a monster indeed. But not only did an inconsiderate fury seize upon the Jews, but, by slaying their own offspring, they thought that they obeyed God, as at this day the Papists are content with the name of good intentions, and do not think that any offering can be rejected if it be only daubed over with the title of either good intention or zeal for good. Such also was the confidence of the Jews; but, as I have said, we see that they were seized with a diabolic fury when they slew their sons and daughters. Abraham prepared to offer his son to God, but he had a clear command. (Genesis 22:9, 10, and Hebrews 11:19.)

Then we know that his obedience was founded on faith, because he was certainly persuaded, as the Apostle says, that a new offspring could spring up from the ashes of his son. Since, therefore, he extols the power of God as equal to this effect, he did not hesitate to slay his son. But since these wretches slew their sons without a command, they must be deservedly condemned for prodigious madness. The Prophet therefore now brings this crime before us: that they had taken, their sons and their daughters, and slew them to idols. He now adds, to consume them, since it is probable, and may be collected from various passages, that the sons were not always slain, but there were two kinds of offerings.²⁵ Sometimes they either slew their sons or cast them alive into the fire and burnt them as victims. Sometimes they carried them round and passed them through the fire, so that they received them safe again. But God here shows that he treats of that barbarous and cruel offering, since they did not spare their sons.

In this sense he adds, that they slew their sons to eat them up, or consume them. But another exaggeration of their crime is mentioned, when God expostulates concerning the insult offered: thou, says he, hath slain thy sons and daughters, but they are mine also, for you barest them to me. Here God places himself in the position of a parent, because he had adopted the people as his own: the body of the people was as it were his spouse or wife. All their offspring were his sons, since, if God's treaty with the people was a marriage, all who sprung from the people ought to be esteemed his children. God therefore calls those his sons who were thus slain, just as if a husband should reproach his wife with depriving him of their common children. God therefore not only blames their cruelty and superstition, but adds also that he was deprived of his children. But this, as is well known, is a most atrocious kind of injury. For who does not prefer his own blood to either fields, or merchandise, or money? As children are more precious than all goods, so a father is more grievously injured if children are taken away, as God here pronounces that he had done: you had born them unto me, says he. Hence sacrilege was added to idolatry when you did deprive me of them. He will soon call them again his own in the same sense. A question arises here, how God reckons among his sons those who were complete strangers to him? He had said in the beginning of the chapter (Ezekiel 1:3) that the people derived their origin from the Amorites and Hittites, since they had declined from the piety of Abraham and the other fathers. Since then the Jews were cast off while they were in Egypt, and after that had been such breakers of the covenant as the Prophet had thus far shown, were they not aliens? Yes; but God here regards his covenant, which was inviolable and could not be rendered void by man's perfidy. The Jews, then, of whom the Prophet now speaks, could no longer bear children to God: for he said that the body of the people was like a foul harlot, who walks about and turns round and seeks vague and promiscuous meetings. Since it was so, the children whom such idolaters bore were spurious, instead of being worthy of such honor that God should call them his sons: this is true with respect to them, but as concerns the covenant, they are called sons of God. And this is worthy of observation, because in the Papacy such declension has grown up through many ages, that they have altogether denied God. Hence they have no connection with him, because they have corrupted his whole worship by their sacrilege, and their religion is vitiated in so many ways, that it differs in nothing from the corruption's of the heathen. And yet it is certain that a portion of God's covenant remains among them, because although they have cut themselves off from God and altogether abandoned him by their perfidy, yet God remains faithful. (Romans 3:3, 4.) Paul, when he speaks of the Jews, shows that God's covenant with them is not abolished, although the greater part of the people had utterly abandoned God. So also it must be said of the papists, since it was not in their power to blot out God's covenant entirely, although with regard to themselves, as I have said, they are without it; and show by their obstinacy that they are the sworn enemies of God. Hence it arises, that our baptism does not need renewal, because although the Devil has long reigned in the papacy, yet he could not altogether extinguish God's grace: nay, a Church is among them; for otherwise Paul's prophecy would have been false, when he says that Antichrist was seated in the temple of God. (2 Thessalonians 2:4.) If in the papacy there had been only Satan's dungeon or brothel, and no form of a Church had remained in it, this had been a proof that Antichrist did not sit in the temple of God. But this, as I have said, exaggerates their crime, and is very far from enabling them to erect their crests as they do. For when they thunder out with full cheeks — "We are the Church of God," or, "The seat of the Church is with us," — the solution is easy; the Church is indeed among them, that is, God has his Church there, but hidden and wonderfully preserved: but it does not follow that they are worthy of any honor; nay, they are more detestable, because they ought to bear sons and daughters to God: but they bear them for the Devil and for idols, as this passage teaches. It follows —

21. That thou hast slain my children, and delivered them to cause them to pass through the fire for them?

21. Et maetasti filios meos, et posuisti eos ut transirent illis.²⁶

He strengthens the same sentence, and more clearly explains that they offered their sons and daughters by cruelly sacrificing them when they passed them through the fire. This was a kind of purifying, as we have seen elsewhere. When, therefore, they passed their children through the fire, it was a rite of illustration and expiation; and they brought them to the fire, as I have lately explained, in two different ways. Here the Prophet speaks especially of that cruel and brutal offering. We have already mentioned the sense in which God claims a right in the sons of his people, not as members of the Church properly speaking, but as adopted by God. And here again we must hold what Paul says, that all the progeny of Abraham were not lawful sons, since a difference must be made between sons of the flesh and sons of promise. (Romans 9:7, 8.) This is as yet partially obscure, but it may be shortly explained. We may remark that there was a twofold election of God: since speaking generally, he chose the whole family of Abraham. For circumcision was common to all, being the symbol and seal of adoption: since when God wished all the sons of Abraham to be circumcised from the least to the greatest, he at the same time chose them as his sons: this was one kind of adoption or election. But the other was secret, because God took to himself out of that multitude those whom he wished: and these are sons of promise, these are remnants of gratuitous favor, as Paul says. (Romans 11:8.) This distinction, therefore, now takes away all doubt, since the Prophet speaks of the unbelievers and the profane who had departed from the worship of God. For this their unbelief was a complete abdication. It is true, then, that as far as themselves were concerned, they were strangers, and so God's secret election did not flourish in them, but yet they were God's people, as far as relates to external profession. If any one objects that this circumcision was useless, and hence their election without the slightest effect, the answer is at hand: God by his singular kindness honored those miserable ones by opening a way of approach for them to the hope of life and salvation by the outward testimonies of adoption. Then as to their being at the same time strangers, that happened through their own fault. Hence we may shortly hold, that the Jews were naturally accursed through being Adam's seed: but by supernatural and singular privilege, they were exempt and free from the curse: since circumcision was a testimony of the adoption by which God had consecrated them to himself: hence they were holy; and as to their being impure, it could not, as we have said, abolish God's covenant. The same thing ought at this time to prevail in the Papacy. For we are all born under the curse: and yet God acknowledges supernaturally as his sons all who spring from the faithful, not only in the first or second degree, but even to a thousand generations. And so Paul says that the children of the faithful are holy, since baptism does not lose its efficacy, and the adoption of God remains fixed, (1 Corinthians 7:14,) yet the greater part is without the covenant through their own unbelief. God meanwhile has preserved to himself a remnant in all ages, and at this day he chooses whom he will out of the promiscuous multitude.

Now let us go on. I had omitted at the end of the last verse the phrase, Are thy fornications a small matter? By this question God wishes to press the Jews home, since they had not only violated their conjugal fidelity by prostituting themselves to idols, but had added the cruelty which we have seen in slaying their sons. Lastly, he shows that their impiety was desperate.

22. And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.

22. Et in omnibus abominationibus tuis et scortationibus tuis non recordata es dierum adolescentiae tuae, cum tu esses nuda et discooperta, et foedata in sanguinibus tuis esses.

Here God accommodates to his own ends what he has hitherto related, namely, the extreme wickedness and baseness of the people's ingratitude in thus prostituting themselves to idols. Hence he recalls to mind their condition when he espoused them. For if the wretched slavery from which they had been delivered had been present to their mind, they had not been so blinded with perverse confidence, nor had they exulted in their lasciviousness. But since they had forgotten all God's benefits, they became lascivious, and prostrated themselves to foul idolatries, and provoked God in every way. Now the Prophet proves this when he says, behold, through these abominations the people did not remember their youth. Whence happens it that impure and lustful women thus despise their husbands, unless through being blinded by their own beauty? And since they do not recognize their own disgrace, they please themselves in foul loves, as says the Prophet Hosea, (Hosea 2:5.) Such then was the self-confidence of the, Jews, that they pleased themselves by their beauty and ornaments: though God's glory and brightness shone forth in them, yet they did not perceive the source of their dignity; and hence the addition of ingratitude to pride. You have not remembered, says he, the days of thy youth, when you was naked, and bare, and defiled in thy blood. It follows —

23. And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;)

23. Et fuit post omnem malitiam tuam, Vae vae tibi, dicit Dominator Iehovah.

24. That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.

24. Et aedificasti tibi excelsum, et fecisti tibi excelsum in omni platea.²⁷

25. Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

25. Ad omne caput²⁸ viae aedificasti excelsum tuum: et abominabilem fecisti tuam pulchritudinem: et divaricasti²⁹ pedes tuos omni transeunti, et multiplicasti tuas scortationes.

The first verse is variously explained. Some read the clause separately, vyhy 'chry kl rtk, vihi achri kel regnethek — it was after all thy wickedness: and they think that God threatens the Jews here as he did in Hosea, (Hosea 2:9,10.) For after God had there complained that his wool and his flax had been taken away, and offered as gifts to idols, he afterwards adds, I will demand all things back again, and then all thy beauty shall be taken from thee, and thy nakedness shall be laid bare, so that you shall be deservedly ashamed. Thus then they explain these words, that the condition of the Jews should be as it formerly was; as if he had said in one word, I will so avenge myself, that whether you will or not, you shall be compelled to feel the disgrace of your nakedness, since I will manifest it again. But this sense seems forced; therefore I unite it with the remainder of the verse which follows it. Thus then the language of the Prophet flows on: and it was after all thy wickedness that you built a high place for thyself — you made for thyself a lofty place in every street: there are two different words, but the sense is the same: you did set up thy high places in all the principal ways, and so, says he, thy beauty became abominable. But this is inserted by way of parenthesis, Alas! alas for thee! This exclamation is abruptly interposed. But, at the same time, I have no doubt that these things all adhere together, since the Jews added sin to sin, and never made an end of sinning. He says, therefore, after they had been perfidious and ungrateful to God, after they had basely devoted all they had to perverse worship, then this new crime was added, that they had erected high places in every street and in every path.

If any one objects that this was not a greater crime than others, the answer is easy, that God does not speak of one high place only, or of one altar, but he comprehends all the signs of idolatry by which they had infected the land; for it was the height of impudence to erect everywhere the standard of their superstitions. For every high place and every altar was a testimony of their backsliding; just as if they had openly boasted that they would not magnify the worship of the law, and intended purposely to overthrow whatever God had prescribed. God therefore, not without cause, burns with wrath because the Jews had erected high places and altars everywhere. Now, then, we understand the Holy Spirit's meaning as far as these words are concerned. It is added, after all thy wickedness, says he; that is, in addition to all thy crimes, this sin and impudence is added, that you have built not only one, but innumerable high places in every street, nay, in every pathway of importance, that is, in the most celebrated places. For the heads of the pathways are the most conspicuous places, and whatever is done there is more exposed to the eyes of all.

We must now notice the exclamation which is interposed. Alas! alas! for thee, says the Lord Jehovah. Since the Jews, through their sloth, were not at all attentive to the reproofs of the prophets, that God might waken them up, he here pronounces his curse twice. It is clear that they were not moved by it: but this vehemence tended to their severer condemnation, since, though they were drowned and sunk in deep sleep, yet they might be raised by this formidable voice. There is no doubt that they applauded themselves for their own superstitions; but it is on that account profitable to estimate the weight of these words of God. For we gather from hence, that when idolaters indulge in their own fictions, and think themselves entirely free from blame, the word of God is sufficient, by which he thunders against them, saying, alas! alas! for thee. Hence men cease to judge according to their own notions, and are rather attentive to the sentence of God, and acknowledge his curse passing on them when they think that they are rightly discharging the duty of piety in worshipping idols.

He now adds, that he made their beauty to be abhorred. I have no doubt that the Prophet alludes to the filthiness of abandoned women; and even the Latins called them "worn out," whose foulness arises from their utterly giving themselves up to every wickedness. The Prophet then says that the people were not only like an abandoned woman who engages in impure amours, but that their conduct was gross in the extreme; for though many gratify improper desires through intemperate lust, yet they fastidiously reject those foul and shameless females who are notorious for profligacy. The Prophet means, then, that the people had come to such a pitch of abomination, just as the most abandoned of the sex. He now adds, you have spread thy feet to every passer-by, and have multiplied thy fornications. This is taken also from the conduct of harlots and confirms what we have already explained, that the Jews indulged not only in one kind of idolatry, but were prone to all abominations, like females who beset the paths, and address all they meet, and not only so, but shamelessly spread their feet everywhere to entice admirers.

Grant, Almighty God, since you desire to receive us not only into confidence and dependence, but to the condition of sons, that we may worship thee with sacred love, and revere thee through our whole life as a Father; and may we so submit ourselves to thee as to feel thy covenant firm and sacred towards us; and may we experience that you never call men to thee in vain, so long as they obey thee and respond to thy promises; until at length we enjoy that blessedness which is laid up for us in heaven, through Christ our Lord. — Amen.