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.