Calvin’s CommentariesEzekiel 16

Here, also, God meets the false objection by which the Jews might strive with him; for whatever they were, yet God had entered into covenant with them. They might, therefore, fly to this refuge, that God had bound himself in covenant with them, since he had adopted Abraham with his seed. Although they had provoked God’s anger a thousand times, yet this exception remained, that God ought to stand to his agreement, and not to look at what they had deserved by their ingratitude, but rather to be consistent with his promises. Now, therefore, he returns to this cavil, and says that he is free to break the covenant since they have done so first. I will do, says he, to thee as thou has done. We see, therefore, that the calumny is here repelled by which the Jews could obliquely defame God, as they were accustomed to do, as if he had rendered his covenant void. He says, then, that in agreement it is customary for a person, when deceived, no longer to be necessarily bound to a perfidious breaker of agreements; for covenanting requires mutual faith: but the Jews had violated their agreement, and reduced it to nothing. Hence, through their perfidy and wickedness, God had acquired the liberty of rejecting them, and of no longer reckoning them among his people. Hence, as in the last verse, he said that the Jews paid a just penalty; so now, he adds specially, that he could not be condemned for bad faith in departing from his agreement, because he had to deal with traitors and covenant-breakers who had rendered void their agreement: for there is no covenant when either party declines it. I will do, therefore, to thee as you has done, namely, because you have despised an oath, so as to render the covenant void Here God enlarges upon the crime of revolt, because the Jews had not only dissipated the covenant, but had despised an oath. אלה, aleh, signifies both an oath and a curse; (Deuteronomy 27;) hence some think that the Prophet here looks to the curses by which the law was sanctioned, which I willingly adopt. But we must remark what I have already said, that their criminality is increased, because the Jews had not only acted falsely, but had also set at naught that solemn oath by which they had bound themselves. For as God promised that he would be their God, so Moses stipulated in his name that the people should remain obedient to him, and they all answered, Amen; (Leviticus 26.) A punishment was announced, and such as ought to have terrified them. For the Jews then to neglect this covenant as a mere trifle, was the act of brutal stupidity. Whence we see that their crime was doubled, when the Prophet accuses them of not only being truce-breakers, but also of wantonly deriding God, and of treating their own solemn oath, by which they had bound themselves, as a childish action. It follows —

Ezekiel 16:60

60. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. 60. Et memor ero (Or, “I shall yet be, mindful,” for the copula ought to be resolved into the adversative particle. — Calvin.) foederis mei tecum diebus adolescentiae tuae: et stabiliam tibi foedus perpetuum.

Because God here promises that he would be propitious to the Jews, some translate the former verse as if it had been said, “Shall I do with thee as you have done?” or, I would do as you have done, unless I had been mindful; but that is too forced in my opinion. I have no doubt that the Prophet restrains himself, so to speak, and directs his discourse peculiarly to the elect, of whom we spoke yesterday. Hitherto he had regarded the whole body of the people which was abandoned, and hence he put before them nothing but despair. But he now turns himself to the election of grace, of which Paul speaks, (Romans 11:5;) and for this reason promises them that God would be mindful of his covenant, though he would not restore the whole people promiscuously. For the body on the whole must perish; a small band only was reserved. We know, therefore, that this promise was not common to all the sons of Abraham who were his offspring according to the flesh, but it was peculiar to the elect alone. God therefore pronounces, that he would be mindful of his covenant which he had made with that people in their youth, by which words he signifies, that his pity should not go forth except from the covenant. For God always recalls the faithful, as it were, to the fountain, lest they should claim anything as their right, or imagine this or that to be the cause of God’s being reconciled to them. He shows, therefore, that this pity has no other foundation than the covenant; and this is the reason why he says, that he would be mindful of his covenant. He now adds, and I will establish a perpetual covenant with thee. Here God promises, without obscurity, a better and more excellent covenant than that ancient one already abolished through the people’s fault. This passage, then, cannot be understood except of the new covenant which God has established by the hand of Christ. But these two clauses are so mutually united that they ought to be carefully weighed, namely, that God here gives the hope of a new covenant, and yet teaches us that it originates in the old one already abolished through the people’s fault. Thus we see that the New Testament flows from that covenant which God made with Abraham, and afterwards sanctioned by the hand of Moses. That which is promulgated for us in the Gospel is called the; New Covenant, not because it had no beginning previously, but because it was renewed, and better conditions added; for we know that the Law was abrogated by the New Covenant. Whether it be so or not, the excellence of the New Testament is not injured, because it has its source and occasion in the Old Covenant, and is founded on it. It follows —

Ezekiel 16:61

61. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. 61. Et recordaberis viarum tuarum, et pudefies cum tu assumes sorores tuas majores prae te, et cum minoribus prae te: et dabo ipsas tibi in filias: et non a foedere tuo.

As God, then, shows that he would not be merciful to the Jews for any other reason than through being mindful of his covenant, so now, in return, he informs us what he requires from them, namely, that they should begin to acknowledge how basely they had abjured their pledged fidelity — how unworthily they had despised his law — how impiously obstinate they had been against all his prophets in deriding their threats, and in being stupid under manifest penalties. But this passage is worthy of notice, since we gather that none are capable of obtaining God’s mercy except those who are dissatisfied with themselves, and, being ashamed and confounded, betake themselves to his mercy. In fine, we see that God’s grace does not profit the obstinate at all: it is offered to all in common; but none receive it except those who condemn themselves, and bear in mind their crimes, so that they are forgotten before God. If, therefore, we wish our sins to be buried before God, we must remember them ourselves; if we wish our iniquities to be blotted out before God and the angels, we must disgrace ourselves; that is, we must blush and be ashamed of our baseness whenever we transgress and provoke God’s wrath. Hence we here see that the whole contents of the Gospel are shortly summed up; for the Gospel contains nothing else but repentance and faith, as is well known. Concerning faith, Ezekiel has proclaimed that God, mindful of his covenant, will become reconciled to the lost; but he now adds an exhortation that they should acknowledge their faults: but we know that the shame of which the Prophet speaks is the fruit or part of repentance, as is evident from Paul’s description of penitence in the seventh chapter of his second epistle to the Corinthians, (2 Corinthians 7:9-11.) But we shall have yet to speak on this subject, so that I now hasten forwards, because what I have hitherto taught cannot be understood until we come to the end of the verse. He says, when you shall receive thy sisters, as well the elder as the younger; for he does not speak here of Sodom and Samaria alone,, but of all nations; for all the nations may properly be called sisters, for all the world was corrupt. Since, therefore, they were all alike in vices, their union was like that of relationship. For this reason he says, that when the Jews shall return to favor, they shall then have a great multitude with them, who shall receive their own sisters; that is, shall collect from all sides an immense multitude, so that all shall be assembled in obedience to God, and shall be partakers of the same covenant. If any one object that this has never been fulfilled, the answer is at hand, that the prophets speak of the calling of the Gentiles in two ways. They sometimes proclaim it so as to declare that the Jews and Israelites are the leaders of all the others, so as to confer upon them the favor and patronage of God. In that day seven men shall lay hold of the skirt of a single Jew, and shall say, Lead us to your God, (Zechariah 8:23;) and this was the legitimate order, that the Jews, as first-born, should join others in alliance to themselves, and thus unite all into one body and one Church: but because the Jews were cut off through their ingratitude, the prophets make mention of another calling, that the Gentiles should succeed in the place of the ungrateful people, as Paul says that the natural branches were cut off, and that we were grafted in who belonged to the unfruitful tree. (Romans 11:16-19.) The Prophet adds this former reason, that the Jews should receive their sisters, both elder and younger, since they should collect God’s Church from all nations; and this has been partly fulfilled. For whence came the Gospel except from this fountain? as it had been foretold, A law shall go out from Zion, and God’s word from Jerusalem. (Isaiah 2:3; Micah 4:2.) Again, in the 110th Psalm, (Psalm 110:1,) Thy scepter shall go forth from Zion; that is, the kingdom of Christ shall be propagated throughout the whole world: because, therefore, salvation flowed from the Jews, and the Gospel emanated from thence, what is here promised was partly fulfilled, namely, that other people were received by the Jews. He now subjoins, I will give them to thee for daughters: for if the Jews had not, by their ingratitude, rejected the honor of which God had reckoned them worthy, they had always been the first-born in the Church. Then the Gentiles would have been, as it were, under a mother, since they were “the primitive Church“ (according to the language of the day,) and thus they would have obtained the degree of mother among all nations. Therefore God here deservedly pronounces that he would give them, all nations for daughters, to be added to the Jews, when the Gentiles were grafted into the same body of the Church by faith in the Gospel. But he adds, not from thy covenant. Some refer this to ceremonies, since, when the Gentiles were adopted, they still remained free from the ceremonies of the law; but that is cold. Others compare this passage with Jeremiah: I will establish a new covenant with you, not such as I established with your fathers, which they rendered vain; but this is the covenant which I will make with you, etc. (Jeremiah 31:31-33.) Since, then, it is here said, the covenant shall not be according to the covenant of the people, this is said with truth, because it will be a New Testament. But such expounders are partly right, but not wholly so; for a contrast must be understood between the people’s covenant and God’s. He had said just before, I will be mindful of my covenant: he now says, not of thine. Hence he reconciles what seemed opposites, namely, that he would be mindful of his own agreement, and yet it had been dissipated, broken, and abolished. He shows that it was fixed on his own side, as they say, but vain on the people’s side. I will be reconciled, then, but not through thy covenant; for there was now no covenant, as Hosea says — Not my people, not beloved. (Hosea 1:9.) All the progeny of Abraham were not God’s people, nor all their daughters beloved: but although the covenant was vain through the people’s perfidy, yet God overcame their malice, and so he again erected his own covenant towards them. And when he says, I will establish a covenant, we may explain it, I will set it up again, or restore it afresh: for we said that the New Testament was so distinguished from the Old, that it was founded upon it. For what is proposed to us in Christ, unless what God had promised in the law? and therefore Christ is called the end of the law, and elsewhere its spirit: for if the law be separated from Christ, it is like a dead letter: Christ alone gives it life. Since, therefore, God at this day exhibits to us nothing in his only-begotten Son but what he had formerly promised in the law, it follows that his covenant is set up again, and so perpetually established; and yet this is not man’s part. Wherefore? For men had so revolted from the faith, that God was free; nay, the covenant itself had no force, and lost its effect through their perfidy: for it is easy to collect the points in which the New and Old Testaments are alike, and those, in which they differ. They have this similarity, that God to this day confirms to us what he had formerly promised to Abraham, and in no other sense could Abraham be called the Father of the Faithful. Since, therefore, Abraham is at this time the father of all the faithful, it, follows that our safety is not to be thought otherwise than in that covenant which God established with Abraham; but afterwards the same covenant was ratified by the hand of Moses. A difference must now be briefly remarked from a passage in Jeremiah, (Jeremiah 31:32,) namely, because the ancient covenant was abolished through the fault of man, there was reed of a better remedy, which is there shown to be twofold, namely, that God should bury men’s sins, and inscribe his law on their hearts: that also was done in Abraham’s time. Abraham believed in God: faith was always the gift of the Holy Spirit; therefore God inscribed his covenant in Abraham’s heart. (Genesis 15:6; Romans 4:3; Ephesians 2:8.) He inscribed his law on the heart of Moses and on the rest of the faithful. This is true: but at first that inner grace was more obscure under the law, and then it was an additional benefit. It could not therefore be ascribed to the law that God regenerated his own elect, because the spirit of regeneration was from Christ, and therefore from the Gospel and the new covenant. But yet we must remember what I have said, that the faithful under the ancient covenant were gifted and endowed with a spirit of regeneration. As far as relates to the remission of sins, it was still more obscure: for cattle were sacrificed, which could not acquire salvation for miserable men, nor blot out their sins. Therefore, if the law is regarded in itself, the promise in the new covenant will not be found in it: I will not remember thy sins: yet to this day God is propitious to us, because he promised to Abraham that all nations should be blest in his seed. (Jeremiah 31:34; Genesis 12:3, and Genesis 18:18.) We see then that the difference which Jeremiah points out was really true; and yet the new covenant so flowed from the old, that it was almost the same in substance, while distinguished in form. PRAYER. Grant, Almighty God, since your only-begotten Son has appeared for us, who filled up all the measure of thy grace, that we may not be ungrateful in despising so inestimable a boon; but may we embrace with true and sincere faith what you offer us, namely, the mercy which we always need, and also the spirit of regeneration; that we may so devote ourselves to thee through a whole life of obedience, that at length we may arrive at that glory which at this day: shines upon us as in a mirror, until its fruition shall appear in heaven, by the same Christ our Lord. — Amen. Lecture Fiftieth.

Ezekiel 16:62

62. And I will establish my covenant with thee; and thou shalt know that I am the LORD. 62. Et stabiliam ego foedus meum tecum, et cognosces quod ego Iehovah.

The Prophet here confirms his former teaching, namely, that although the Jews rendered God’s covenant vain as far as they possibly could, yet it should be firm and fixed. But we must hold what I have mentioned, that this discourse is specially limited to the elect, because the safety of the whole people was already desperate. Hence God shows that the covenant which he had made with Abraham could not be abolished by the, perfidy of man. And this is what Paul says in the third chapter of the Epistle to the Romans, (Romans 3:4,) Even if the whole world were liars, yet God must always remain true. But we see that the covenant of which we are now teaching was new, and yet had its origin from the old, because we are so reconciled to God by Christ that we ought to be grafted into the body of the ancient Church, and be made sons of Abraham, since, as we saw before, he is not called the father of the faithful in vain. God says, therefore, that his own covenant should be firm with the people, not with that people which had been already deserted through its perfidy, but with the true and genuine children of Abraham, who followed their father in faith and piety, as it is said in the 102d Psalm, (Psalm 102:18,) A people shall be created to the praise of God. For the Prophet now shows that God’s covenant could not be otherwise constituted afresh unless a new Church were formed, and God was to create a new world: for this is the meaning of the words, A people when created shall praise God. The Spirit, therefore, obliquely reproves the Israelites, as if he had said that the praises of God were abolished among them: but when the new people shall come forth, then God should be glorified. He adds, and you shall know that I am Jehovah. This phrase is often repeated, but in a different sense. For when a prophet threatened the people, he always added this particle, and thus a contrast must be understood between the people’s stupidity and good sense; for all their prophecies were neglected by the people. God’s servants indeed uttered their voice, and severely blamed the impious and wicked, but without any effect. Since, therefore, they so wantonly played with reproaches and threats, it was often said to them, You shall begin to feel me to be God when I shall cease to speak to you, and shall instruct you by scourges. But now the Prophet, as we see, preaches concerning the gratuitous reconciliation of the people with God. Hence they really felt him to be God, because he stood firm to his promises, although, through the fault of man, his covenant had fallen to pieces and become invalid. The Prophet here announces that they should feel God to be unlike themselves, that is, not to change his counsels, or to vary with the levity and inconstancy of men: as also it is said in Isaiah, My thoughts are not as your thoughts: as far as the heavens are distant from the earth, so are my thoughts distant from yours, and my ways from your ways. (Isaiah 55:8,9.) God here means that the Jews acted wrong in estimating his pity by their own common sense: for he says that he differed very much from them, since his pity was unfathomable, and his truth incomprehensible. Now, therefore, we understand what the Prophet means in this verse. In the first clause he pronounces, that the covenant which God would make with his new and elect people should be firm: then he adds, that the Jews should know that they were dealing with God, because they could not take away what God was then promising. Now we can understand the reason why God’s covenant in Christ was perpetual: because, as we read in Jeremiah, he inscribed his law on the hearts of the righteous, and remitted their iniquities. (Jeremiah 31:33.) This, then, was the cause of its perpetuity. Besides, although the Prophet magnifies God’s grace in the second clause, yet at the same time he recalls the Jews from every perverse imagination which might entirely shake their confidence. For when they thought themselves plunged in an abyss, they were ready to collect that there was no further remedy. But if God wished to preserve them, why did he not send them help in time? But when he suffered them to be led into exile, and to be plunged into the lowest depths, there was no hope of restoration. For this cause Ezekiel announces that the faithful ought not to persist in their own thoughts, but rather to raise their minds to heaven, and to expect what seemed altogether out of place, since they thought to judge according to the nature of God, and to measure the effects of his promises by the immensity of his power rather than by their own perceptions.

Ezekiel 16:63

63. That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD. 63. Ut recorderis, et pudefias, et non sit tibi amplius apertio oris propter probrum tuum cum propitius fuero tibi in omnibus quae fecisti, dicit Dominator Iehovah.

Ezekiel again exhorts the faithful to repentance and constant meditation. We have said that these members cannot be divided, namely, the testimony of grace with the doctrine of repentance: we have said, also, that this is the substance of the gospel, that God wishes those to repent whom he reconciles by gratuitous pardon. For he is appeased by us only when he makes us new creatures in Christ, and regenerates us by his Spirit; as it is said in Isaiah, God will be propitious to the people who shall have returned from their iniquity. (Isaiah 59:20.) That promise is restricted to those who do not indulge and revel in sin, but humble themselves before God, and decide their own salvation to be impossible without their being severe judges to their own condemnation. Therefore Ezekiel follows up this point when he says that you may remember and be ashamed. I have said that penitence is not only to be commended here, but the continual desire for it. And this must be remarked, because it is troublesome to us to be often shaking off our sins; and hence we escape as far as we can from the perception of them: for we desire our own enjoyment, and every one willingly puts his sins out of sight. Surely if we do look upon them, they first compel us to be ashamed, and then we are wounded with serious grief; conscience summons us to God’s tribunal: we then acknowledge the formidable vengeance which slays even the boldest, unless they are upheld by the assurance of pardon. Since, then, the acknowledgment of sins brings us both shame and sorrow, we endeavor to put it far away from us by all means. But no other way of access to embracing God’s favor is open to us, except that of repentance of sins. This, then, is the reason why God insists so much on this point: we do not follow him directly; hence it is not sufficient to show us what ought to be done, unless God pricks us sharply, and violently draws us to himself. This passage, then, must be remarked where the Prophet commands the faithful, after they have obtained pardon, to remember their sins, for hypocrites are here distinguished from the true sons of God. Hypocrites boast with swelling words, that they rely on the mercy of God, and speak mightily of the grace of Christ, but meanwhile they wish the memory of their sins to remain buried. On the other hand, we cannot be otherwise truly humble before God, unless we judge ourselves, as I have said. If we desire, therefore, our sins to be blotted out before God, and to be buried in the depths of the sea, as another Prophet says, (Micah 7:19,) we must recall them often and constantly to our remembrance: for when they are kept before our eyes we then flee seriously to God for mercy, and are properly prepared by humility and fear. The Prophet adds also, that you may be ashamed: for it is not sufficient simply to remember, unless we add the shame of which the Prophet speaks. For we see that many remember their faults and confess their sins, but they do it lightly, and as a matter of duty; nay, they acknowledge them so as to remain in their integrity, and, as they say, to preserve their credit. But the recognition here required is accompanied by shame, as Paul, when addressing the faithful, puts before them their past life thus: “What fruit could you gather from that course of life.”
(Romans 6:19-21.) You blush now in truth when so many crimes are heaped upon you: you were then blind, and wandered in darkness: but when God shone upon you by the gospel, you acknowledge your baseness and foulness, from which shame is produced. He now adds, neither may thou open thy mouth any more. It is not surprising if the Prophet uses many words in explaining one thing which is not obscure in itself. But I have already shown why he does so, because we are with the greatest difficulty led on to that shame which the Prophet mentions. We condemn ourselves indeed verbally at once; but scarcely one in a hundred can be found so to cast himself down as to sustain willingly the reproach which he deserves. Since then voluntary submission is not found in man, it is necessary that we should be impelled more hardly and sharply, as the Prophet does here. When he says, there shall be no opening of the mouth, he means, that no partial confession of sins shall be exacted by which men bear witness, and acknowledge themselves liable to God’s judgment; but a full and entire confession, so that they may be held convicted on all sides. And this must be diligently noticed. For we see that the world is always endeavoring to escape God’s sentence by turning away from it; and since it cannot do this completely, it invents subterfuges, so as to retain some portion of its innocence. Hence the fiction among the papists of partial justification: hence also their satisfactions; for they are compelled, whether they wish it or not, to confess themselves worthy of death: but afterwards they use the exception, that they have merited something before from God through their good works, and are not altogether worthy of condemnation: then they descend to compensations, and wish to treat with God, as if they could appease him by what they call works of supererogation. Whatever be the sense, men can scarcely be found who sincerely and honestly acknowledge that there exists in themselves nothing but material for condemnation. We confess, as I have said, that we are guilty before God, but only for one or two faults. What then does the Holy Spirit here prescribe? that there should be no opening of the mouth; as also Paul says, adopting his form of speech from this and similar passages. It is often said in the Prophets, Let all flesh be silent before God, (Zechariah 2:13;) but here the Prophet speaks specially of the shame by which God’s children lie so confused, that they are altogether silent. Paul also says, that every mouth may be shut, and all flesh humbled before God. (Romans 3:19.) He afterwards shows that Jews as well as Gentiles were involved in the same condemnation, and that there was no hope of safety left except through God’s mercy: he then adds, that God’s justice truly shines forth when our mouth is stopped, that is, when we do not turn aside and offer any excuses, as hypocrites divide the merit between God and themselves. I indeed confess that I have sinned; but why may not my good works come into the account? why should I be condemned for one fault only? as if those who violate law do not depart from righteousness. We see, then, that we are properly humbled when we are silent and do not reproach God, when we do not quibble or allege first one thing and then another to extenuate or excuse our fault. God indeed wishes our mouth to be open; as Peter says, that we are called out of darkness into marvelous light, to show forth his praises who delivered us. (1 Peter 2:9.) For this purpose, then, God was merciful to us, that we might be heralds of his grace. And in this sense, also, David says, Lord, open you my lips, and my mouth shall declare thy praise; that is, by giving me material for a song, as he elsewhere says, He has put a new song into my mouth. (Psalm 51:15; Psalm 40:3.) God, therefore, opens the mouths or lips of the faithful whenever he is liberal or beneficent towards them. But he is here treating of the exceptions of those who would willingly transact business with God, as if they were not wholly worthy of condemnation. In fine, Ezekiel signifies that this is the true fruit of penitence when we do not defend ourselves, but silently confess ourselves convicted. A passage of Paul’s may possibly be objected as apparently contrary to this of our Prophet, in which he reckons defense among the effects or fruits of penitence, (2 Corinthians 7:11;) but defense is not here used in our customary sense: for any one who asserts that he has acted rightly, and so without fault is said to defend himself. But a defense in Paul’s sense is nothing else but a prayer against punishment when a sinner comes forward, and after confessing his fault, begs of God to pardon it, and, as it were, covers himself with mercy, so that his condemnation is nowhere apparent. We see, then, that the language of Paul is not in opposition to that of the Prophet. He now adds, from thy disgrace, verbally from the face of thy disgrace, when I shall be propitious to thee. We again see that these things agree well together, that God buries our sins and we recall them to memory. For we turn aside his judgment when we willingly accuse and condemn ourselves. For when conscience is asleep, it nourishes a hidden fire, which at length emerges into a flame and lights up God’s wrath. If, therefore, we desire the fire of God’s wrath to be extinguished, there is no other remedy than to shake off our sins and to set before our eyes the disgrace which we deserve, and God’s mercy induces us to this. For we must remark the connection, when I shall be propitious to thee, you shall be silent in thy disgrace. And surely the more any one has tasted of the grace of God, the more ready he is to condemn himself, and as unbelief is proud, so the more any one proceeds in the faith of God’s grace, he is thus humbled more and more before him. And that is best expressed in the words of the Prophet, since he teaches that silence is the effect of grace or of gratuitous reconciliation. When therefore he says, I shall have been propitious to thee, then you shall blush that thou may be mute, namely, on account of thy disgrace. And we see that the people were so taught by legal ceremonies to apprehend the mercy of God, and to be touched at the same time with the serious affection of penitence; for without a victim, God was never appeased under the law. And now although animals are not sacrificed, yet when we consider that no other price was sufficient to satisfy God, except his only-begotten Son poured forth his blood in expiation, there matter is set before us for embracing the grace of God, and at the same time we are touched, as the saying is, with the true affection of penitence. Besides, God amplifies the magnitude of his grace when he says לכל אשר עשית, lekel asher gnesith, on account of all things which, you have done. For the people thought not only to feel God merciful, but to examine their faults, and then to feel how manifold and remarkable was God’s mercy towards them. For if the people had only been guilty of one kind of sin, they would have valued God’s grace the less: but when they had been convicted of so many crimes, as we have seen, hence the magnitude of his grace became more apparent. (In commenting on this chapter, Calvin takes occasion to explain the gospel doctrines of justification, faith, and repentance, and refers to the adverse fictions of the papacy. This interesting subject is fully treated by Bishop Davenant in his Disputatio de justitia habituali et actuali, delivered when professor of divinity at the University of Cambridge (1631). The English translation by the Revelation Josiah Allport, 1844, is a most valuable work, and treats largely on this and all collateral subjects. His “Determinationes,” edit. 1634 and 1639, may also be consulted: with Penrose on the Atonement, 1843; and St. Bernard’s Sermon on Isaiah 6:1, 2. Oecolampadius, on Ezekiel 16:55, is copious, spiritual, and practical; and Maldonatus gives the sense of the Hebrew remarkably well and with great consistency, though he adds no practical comments. Theodoret and Jerome are both very explanatory, especially on Ezekiel 16:45. See Dissertations at the end of this volume.) Let us now go on. CHAPTER 17

Ezekiel 17:1-2

1. And the word of the LORD came unto me, saying, 1. Et fuit sermo Iehovae ad me, dicendo,

2. Son of man, put forth a riddle, and speak a parable unto the house of Israel; 2. Fili hominis, aenigmatisa aenigma, et proverbia proverbium (That is, “bring forward a remarkable sentence.” — Calvin.) ad domum Israel.