Calvinism and Ezekiel 18:23, 32; 33:11 - John Calvin

Introduction

Some argue that Ezekiel 18:23, 32; 33:11 disproves Calvinism because it teaches that God does not take pleasure in the death of the wicked, but rather wants the wicked to turn and live. If this is true, then the argument is that God would not predestine some to salvation and others to hell.

Here are the relevant verses:

18:23 Have I any pleasure in the death of the wicked, declares the Lord God, and not rather that he should turn from his way and live?

18:32 For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live.”

32:11 Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?

Below is Reformer John Calvin's (1509–1564) exegesis of these verses.

Source: Institutes 3.24.15, pp. 982, 983

John Calvin on Ezekiel 33:11

[1] "Since, therefore, repentance is a kind of second creation, it follows that it is not in man's power; and if it is equally in God's power to convert men as well as to create them, it follows that the reprobate are not converted, because God does not wish their conversion; for if he wished it he could do it: and hence it appears that he does not wish it. But again they argue foolishly, since God does not wish all to be converted, he is himself deceptive, and nothing can be certainly stated concerning his paternal benevolence. But this knot is easily untied; for he does not leave us in suspense when he says, that he wishes all to be saved. Why so? for if no one repents without finding God propitious, then this sentence is filled up. But we must remark that God puts on a twofold character: for he here wishes to be taken at his word. As I have already said, the Prophet does not here dispute with subtlety about his incomprehensible plans, but wishes to keep our attention close to God's word. Now, what are the contents of this word? The law, the prophets, and the gospel. Now all are called to repentance, and the hope of salvation is promised them when they repent. this is true, since God rejects no returning sinner: he pardons all without exception: meanwhile, this will of God which he sets forth in his word does not prevent him from decreeing before the world was created what he would do with every individual: and as I have now said, the Prophet only shows here, that when we have been converted we need not doubt that God immediately meets us and shows himself propitious" (Comm. on Eze. 18:23).

[2] "A passage of Ezekiel's is brought forward, that 'God does not will the death of the wicked but wills that the wicked turn back and live' [Ezek. 33:11 p.]. If it pleases God to extend this to the whole human race, why does he not encourage to repentance the very many whose minds are more amenable to obedience than the minds of those who grow harder and harder at his daily invitations? Among the people of Nineveh [cf. Matt. 12:41] and of Sodom, as Christ testifies, the preaching of the gospel and miracles would have accomplished more than in Judea [Matt. 11:23]. If God wills that all be saved, how does it come to pass that he does not open the door of repentance to the miserable men who would be better prepared to receive grace? Hence we may see that this passage is violently twisted if the will of God, mentioned by the prophet, is opposed to his eternal plan, by which he has distinguished the elect from the reprobate. Now if we are seeking the prophet's true meaning, it is that he would bring the hope of pardon to the penitent only. The gist of it is that God is without doubt ready to forgive, as soon as the sinner is converted ... Let us therefore regard the prophet's instruction that the death of the sinner is not pleasing to God as designed to assure believers that God is ready to pardon them as soon as they are touched by repentance but to make the wicked feel that their transgression is doubled because they do not respond to God's great kindness and goodness. God's mercy will always, accordingly, go to meet repentance, but all the prophets and all the apostles, as well as Ezekiel himself, clearly teach to whom repentance is given"