John Calvin Commentary Ezekiel 11:1-2

"Moreover the Spirit lifted me up, and brought me unto the east gate of Jehovah`s house, which looketh eastward: and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people. And he said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in this city;" — Ezekiel 11:1-2 (ASV)

Here the Prophet admonishes the people that perverse leaders would be the cause of their destruction. For if the blind lead the blind both will fall into the ditch (Matthew 15:14; Luke 6:39). Since, therefore, the elders of the city were such wicked apostates, they drew with them the whole body of the people into the same ruin.

Now, therefore, the Prophet shows that the state of the city was so corrupt that no hope of pardon remained, since those who ought to be the eyes of the whole people were involved in darkness.

But he names the five and twenty seniors. From which it is probable that this number was chosen in the midst of confusion, or that a definite number is put for an indefinite; and I rather embrace this second view.

Whatever it is, it implies that those who held the reins of government were impious despisers of God, and therefore it is not surprising that impiety and defection from God and his law had begun to increase among the whole people.

But we must remark the Prophet’s intention. For common soldiers are accustomed to consider their commanders as a shield, as we see today in the Papacy.

For this is their last refuge, since they think themselves guilty of no fault when they obey their holy Mother Church. Such also formerly was the obstinacy of the people.

Lastly, men always throw off all blame from themselves, under pretense of error or ignorance. Hence the Prophet now shows that the city was not free from God’s wrath, since it was corrupted by its leaders and rulers; indeed, that this was a cause of its destruction, since the people were too easily led astray by perverse examples.

Meanwhile, we must note the Prophet’s boldness, because he here fearlessly attacks the most noble princes. He was, indeed, out of danger, because he was an exile: but it seems that he was at Jerusalem when he uttered this prophecy. He shows, therefore, his strength of mind, since he does not spare the nobles.

Hence, this useful doctrine is gathered: that those who excel in reputation and rank are not free from blame if they conduct themselves wickedly, as we see happens in the Papacy.

For, as to the Pope himself, it is in his power to condemn the whole world, while he exempts himself from all blame. And as to the Bishops, now twenty or thirty witnesses are required, and afterwards even seventy. Hence one of those horned beasts could not be convicted, unless the whole people should rise up; so it was also in former times.

But here the Prophet shows that however eminent are those who are endowed with power over the people, yet they are not sacred nor absolved from all law by any special privilege, since God freely judges them by his Spirit, and reproves them by his Prophets.

Lastly, if we wish to discharge our duty rightly, especially when it consists of the office of teaching, we should avoid all respect of persons, for those who boast that they excel others are yet subject to the censures of God.

For this reason