John Calvin On The Visions Of Ezekiel

John Calvin's sermons on Ezekiel, held between 1552 and 1554 in the church 'la Madeleine' in Geneva and now studied for the first time, offer intriguing material on his exposition of prophetic visions. The manuscripts disclose the reformer's preaching on the book as a whole, including the visions on the restoration of Israel, Gog and Magog, and the great temple vision. The first part of this study focuses on the history of patristic, medieval and 16th century exegesis of Ezekiel. The second part is a systematic theological analysis of the hermeneutical principles of Calvin's exposition of visionary revelation. Finally, the sermons on the visions of Ezek. 36-48, a unique specimen of literal historical exegesis with a christological perspective, are analysed.

This is the extended and annotated edition including * an extensive biographical annotation about the author and his life Calvin produced commentaries on most of the books of the Bible. His commentaries cover the larger part of the Old Testament, and all of the new excepting Second and Third John and the Apocalypse. His commentaries and lectures stand in the front rank of Biblical interpretation. The vigor of Calvin's mind and the stores of his learning are amply displayed in his COMMENTARY ON EZEKIEL. And that the modern reader may enter fully into those valuable explanations of the text it will be desirable to furnish him with a slight sketch of the times in which this Prophet lived. We shall then add such critical remarks as may illustrate our Author’s exposition of the Sacred Text. “Thy sons shall be eunuchs in the palace of the king of Babylon,” were the ominous words of ISAIAH to a king of Judah, and after the lapse of a century they were fulfilled to the letter. Kings, and priests, and nobles, and people were all swept away by the remorseless monarch, and planted here and there along the lenny banks of the river Chebar. There EZEKIEL pined in misery among three thousand captives of rank, who, according to JOSEPHUS, graced the triumph of NEBUCHADNEZZAR. Either a priest or the son of a priest, (for the sense is doubtful, Ezekiel 1:4,) here he was compelled to linger during twenty-two years of his life, while he was wrapt in prophetic vision, and carried on the wings of the soul to the city of his fathers. Here he tarried in body, while his spirit was at home with the Cherubim within the Temple, among their wings and wheels, and burning movements, and mysterious brightness. Here he often gazed upwards into the firmament above him, and in the clear azure of an eastern sky beheld the sapphire throne, and the appearance of the glory of JEHOVAH resting majestically upon it! Here he experienced the prophetic inspiration, and was strengthened to proclaim in JEHOVAH’S Name the mysteries of punishments and desolation. He was permitted to enunciate the great truths of GOD’S moral government of his ancient ones — to proclaim the eternal connection between obedience and happiness, transgression and ruin. Nor was he alone in his declarations of vengeance against every man “that setteth up his idols in his heart.” When he entered on his office, Jeremiah had completed the thirty-fourth year of his apostleship, and was contemporary with him for at least eight years. Amidst insult, obloquy, and scorn, he proclaimed before the faithless king the coming hosts of the Chaldeans; while ZEPHANIAH was still prophesying in JUDAEA, and DANIEL proclaiming the power of holiness in the land of BABYLON. This is volume one out of two on Ezekiel and covers chapters 1 - 12.

This is the extended and annotated edition including * an extensive biographical annotation about the author and his life Calvin produced commentaries on most of the books of the Bible. His commentaries cover the larger part of the Old Testament, and all of the new excepting Second and Third John and the Apocalypse. His commentaries and lectures stand in the front rank of Biblical interpretation. The vigor of Calvin's mind and the stores of his learning are amply displayed in his COMMENTARY ON EZEKIEL. And that the modern reader may enter fully into those valuable explanations of the text it will be desirable to furnish him with a slight sketch of the times in which this Prophet lived. We shall then add such critical remarks as may illustrate our Author’s exposition of the Sacred Text. “Thy sons shall be eunuchs in the palace of the king of Babylon,” were the ominous words of ISAIAH to a king of Judah, and after the lapse of a century they were fulfilled to the letter. Kings, and priests, and nobles, and people were all swept away by the remorseless monarch, and planted here and there along the lenny banks of the river Chebar. There EZEKIEL pined in misery among three thousand captives of rank, who, according to JOSEPHUS, graced the triumph of NEBUCHADNEZZAR. Either a priest or the son of a priest, (for the sense is doubtful, Ezekiel 1:4,) here he was compelled to linger during twenty-two years of his life, while he was wrapt in prophetic vision, and carried on the wings of the soul to the city of his fathers. Here he tarried in body, while his spirit was at home with the Cherubim within the Temple, among their wings and wheels, and burning movements, and mysterious brightness. Here he often gazed upwards into the firmament above him, and in the clear azure of an eastern sky beheld the sapphire throne, and the appearance of the glory of JEHOVAH resting majestically upon it! Here he experienced the prophetic inspiration, and was strengthened to proclaim in JEHOVAH’S Name the mysteries of punishments and desolation. He was permitted to enunciate the great truths of GOD’S moral government of his ancient ones — to proclaim the eternal connection between obedience and happiness, transgression and ruin. Nor was he alone in his declarations of vengeance against every man “that setteth up his idols in his heart.” When he entered on his office, Jeremiah had completed the thirty-fourth year of his apostleship, and was contemporary with him for at least eight years. Amidst insult, obloquy, and scorn, he proclaimed before the faithless king the coming hosts of the Chaldeans; while ZEPHANIAH was still prophesying in JUDAEA, and DANIEL proclaiming the power of holiness in the land of BABYLON. This is volume two out of two and covers Calvin's commentaries on Ezekiel 13 - 20.

“What Did Ezekiel See?” analyzes the development of early Christian exegesis of Ezekiel 1, the prophet’s vision of the chariot. It demonstrates that as patristic commentators sought to discern this text’s meaning, they attended carefully to its very words, its relation to other biblical books, and the emerging Christian interpretive tradition. In the first six centuries of the common era, three dominant exegetical strands develop concurrently: one which finds in Ezekiel’s vision confirmation of the unity of Old and New Testaments, a second which shows the significance of Ezekiel 1 for discussions of human knowledge of God, and a third which reads the prophet’s vision as illuminating the life of virtue. The book will be useful to students of early Christianity, especially those concerned with the development of Christian exegesis, and to those interested in biblical studies.

Delve into Ezekiel’s tumultuous world, discovering his role as YHWH’s מוֹפֵת, a unique ‘sign’, among many others, and a divine communicator. Does the Exile’s trauma find an ‘ameliorating’ perspective through Ezekiel’s symbolic actions and identity? From temple absence to YHWH’s ‘glory’ departure, from loss and prohibited grief to intermittent mutism, is Ezekiel a response to a communication crisis between YHWH and Israel? Uncover how מוֹפֵת’s elusive meaning sheds light on Ezekiel’s role as an ‘embodiment’ of YHWH’s presence, a bridge in YHWH’s intricate relationship with Israel. Through meticulous exegesis and linguistic-theological analysis, you will experience afresh Ezekiel’s narrative and theology.