Ezekiel 20:1–4

Ezekiel 20:1

Ezekiel 20:1

1. And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to inquire of the LORD, and sat before me.

1. Et fuit anno septimo, quinto mense, decimo mensis venerunt viri e senioribus Israel ad consulendum Jehovam: et sederunt coram facie mea.

Note 256. Or, “before me.” — Calvin.

Here he does not narrate a vision but an event which really happened. It is a simple historical narrative, that some of the elders of Israel were chosen to interrogate him. We know this to be customary, and when God separates His people from the profane nations, he opposes his prophets to the soothsayers and magi, augurs and astrologers. For he says that the Gentiles inquire what concerns them in various ways, and so interrogate their deities; but that he prescribes to the chosen people but one method: I will raise for them a prophet from the midst of their brethren, says Moses, (Deuteronomy 18:18;) that is, they need not wander about, like the wretched gentiles, destitute of counsel, first to their soothsayers, then to magi, and then to astrologers: there is no end to them’ but I will meet them, says he, by my prophets, who shall always exist among the people. In this sense Ezekiel says that the elders of Israel came to consult God. The verb, דרש, deresh, properly signifies “to seek” but it is here received for “to consult” or “inquire into,” as in many other places. Now it is not surprising that the elders came by public consent to the Prophet: for the Israelites were already worn out by long weariness, and thought that they had almost perished through their long exile. But there was another reason, since false prophets, as we saw, tickled the ears of the simple by offering them daily some new hope. Since therefore they were agitated between hope and fear, and the devil scattered false prophecies which distracted the minds of the vulgar, it is probable that the elders of Israel came and were sent to inquire concerning either the prosperous or disastrous event of their captivity. They come therefore to the prophets; he says it happened in the seventh year, that is, after the captivity of Jehoiakim. They reckoned the years from that change, and deservedly so: for so remarkable an act of God’s vengeance ought to be kept constantly in remembrance. There was also another reason, since God gave some hope of restoration. The reckoning of the years, then, which the Israelites dated from Jehoiakim’s exile, had a twofold use and end, first, that God’s judgment might remain fixed in their minds, and next, that they might nevertheless refresh their spirits by the hope of good. Hence as often as they dated the first year or the second, it was just as if they kept before their eyes that slaughter by which God testified himself grievously offended. But for another reason they ought to cheer their spirits by good hopes, because if the kingdom had been utterly abolished and no promise added to lighten their sorrow, that reckoning was superfluous, since in a state of desperation we do not take an account of years: but when seventy years were fixed, they nourished and cherished hope in this way, because they renewed the remembrance of their liberty, which had been promised them by the mouth of Jeremiah. (Jeremiah 25:12, 13, and Jeremiah 29:10.) Now therefore we understand why he simply says the seventh year he mentions also the day and the month.

Now the Clause which I have noticed contains some useful instruction, — the elders of Israel came to consult God and sat before the Prophet. We see, then, as far as concerns outward forms, that they followed what God had commanded in his law; lest you should say, Who shall ascend above the clouds? who shall descend into the abyss? who shall cross the sea? The word is ever there, in thy heart and in thy mouth. (Deuteronomy 30:12-14; Romans 10:6-8.) Since therefore God in some way brought himself forward whenever he instructed his servants by the spirit of prophecy, so when the elders of Israel came to the Prophet, they are said to come to God himself, because God was unwilling to utter his own oracles either from heaven or by means of angels, but he appointed his servant by whom he would speak, and suggested what he should say. Hence we gather that our faith is not rightly founded unless when we listen to God alone, who only deserves and claims us as listeners. But at the same time, we must remark that faith was joined with humility and modesty. Hence if any one desires to ascend to the clouds to inquire what God will answer, he departs far from him, although he pretends to approach him. Hence this moderation is to be observed, that our faith may acquiesce in the authority of the one God, and not be carried hither and thither by the will of men; and yet it should not object to here God speak through his servants, but calmly submit itself to the prophets. It now follows —

Ezekiel 20:2-3

Ezekiel 20:2-3

2. Then came the word of the LORD unto me, saying,

2. Et fuit sermo Iehovae ad me dicendo,

3. Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to inquire of me? As I live, saith the Lord GOD, I will not be inquired of by you.

3. Fili hominis, loquere ad seniores Israel, et dic illis, Sic dicit Dominator Iehovah, An ad quaerendum me, venistis? Vivo ego si quaerar a vobis, dicit Dominator Iehovah.

Note 257. That is, “to consult me.” — Calvin.

Here the Prophet is ordered to blame those elders, although they pretended to rare piety in inquiring of him: God says that they did not come with a right disposition. Many translate otherwise — if I shall be found, or be en-treated by you, or if I shall answer: thus they take the word, דרש, deresh, in a double sense: in the first clause, for to seek or interrogate; but when it is added, as I live, etc., they do not take the word by “to be sought” or “interrogated,” but by “to answer” or “be entreated.” But this seems far-fetched and in Ezekiel 14:3, a phrase not unlike this was explained; and hence we may gather, that God rather inveighs against the people’s hypocrisy than rejects them, and refuses to answer. There the Prophet said that the elders came to consult him, as if they had been his best disciples; but as Ezekiel might be deceived by that deceptive picture, God meets him, and says, Do you think that they come to inquire of me? They are fixed upon their idols; for their heart is towards them, and they raise their eyes to their own abominations: As I live, if they seek me, says he; that is, it is easy to convict them of bad faith, when they come suppliantly to inquire of thee. For if they truly and heartily sought me, they would renounce their idols, and would no longer partake of their abominations; but they do not repent, but remain obstinate in their wickedness. It is certain, therefore, that they are by no means sincere: there is no reason why you should delay them, or trouble yourself about them, since their conduct is mere dissimulation. So, therefore, in this passage God pronounced by his Prophet, are you come to seek me? that is, to consult me. I will not be inquired of by you, says he: the reason is, because, as we saw in the Ezekiel 14th, they always remained the same, since therefore they were at the greatest distance from God, and remained wrapped up in their own abominations, their seeking God was only fallacious. The conclusion is, that God rejected them, because, though they pretended a holy zeal, they were still perverse in their disposition; hence God refuses to discharge the office of a master towards them since they did not come to learn: this is one point. He then says, if I shall be inquired of by you. And because their hypocrisy was stained by various colors, God swears that their disposition was perverse, and that they did not come with pious and holy affections, and were neither docile nor obedient, nor desirous of making progress, and hence were unworthy of having him for a teacher. Now let us go on.

Ezekiel 20:4

Ezekiel 20:4

4. Wilt thou judge them, son of man, wilt you judge them? cause them to know the abominations of their fathers:

4. An judicabo eos? an judicabo eos, fili hominis? abominationes patrum ipsorum indica illis.

Note 258. Or, “explain.” — Calvin.

The context flows very well if we embrace this sense, that God swears that the Israelites did not come to be subject to his Prophet, and to submit themselves modestly to his instructions. If this sense pleases, it is well added, shall you judge them? that is, shall you spend thy breath in arguing with them? He means that they are rather to be dismissed than instructed; as Christ says, You shall not cast pearls before swine. (Matthew 7:6.) And we know what God pronounces: My Spirit shall not always strive with man, because he is flesh. (Genesis 6:3.) He now means that there was no need of any dispute, since there was no means of carrying it on; so in this passage, since the Prophet was dealing with men utterly broken down, who never listened to wise counsels, nor obeyed any admonitions, nor were softened by any chastisement, he adds, therefore, shall you judge them? Some indeed coldly and insipidly explain this of taking away the part of a judge, since God rather wishes them to be called to repentance than to be condemned. But here judging embraces within itself all reproaches and threats. On the whole, since they acted deceitfully, and by no means proposed to submit themselves to God, hence he uses this bitterness, What! are they worthy of your judging them? that is, of your contending with them? for the Prophet’s duty is to argue with sinners, to threaten them, and to cite them to God’s tribunal. God, therefore, pronounces them unworthy of such disputing, because they are not only deaf, but, hardened by abandoned obstinacy. Now, therefore, we understand the sense of the words, wilt you judge them? will you judge them? The repetition is emphatic, that God may strongly express the obstinacy of that desperate people. He afterwards adds, If this be done, then show them the abominations of their fathers. God here mitigates the asperity which he had used, and by means of a correction descends to a reason for it, namely, that he may for once try whether or not they are curable. If then they are to be judged, that is, if he chooses to enter into any dispute, and to argue with them, he says that he ought to begin not with themselves, but with their fathers. God wishes them to be judged, not only on account of the wickedness of a few years, but because before they were born their fathers were obstinately attached to their abominations. In fine, God shows that the wound was deep, and could not be cured, unless the hidden poison was carefully examined, which otherwise would cause putrid matter, from which at length inflammation would arise. For many think that they have properly discharged their duty when they have but lightly probed their wounds: but sometimes it is necessary to penetrate to the inmost parts, as the people had not only provoked God lightly, and for a short time, but their impiety had been growing for ages, and their sins had become a kind of inheritance to them. Since, then, this hidden poison existed, which could not be cured either easily or by any slight remedy, hence God orders them to begin with their fathers. Show them, therefore, the abominations of their fathers. It follows —