John Calvin Commentary Ezekiel 20:1

"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 Jehovah, and sat before me." — Ezekiel 20:1 (ASV)

Here he does not narrate a vision but an event that really happened. It is a simple historical narrative, stating 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, magi, augurs, and astrologers.

For God says that the Gentiles inquire about what concerns them in various ways, and so interrogate their deities; but He prescribes to the chosen people only one method. As Moses says, I will raise for them a prophet from the midst of their brethren (Deuteronomy 18:18). This means they need not wander about like the wretched Gentiles, lacking counsel, going first to their soothsayers, then to magi, and then to astrologers—there is no end to these practices. But, as God says, "I will meet them by My prophets, who will 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 used here to mean “to consult” or “inquire into,” as in many other places. Now it is not surprising that the elders came by common agreement to the Prophet, for the Israelites were already worn out by prolonged weariness and thought that they had almost perished during their long exile.

But there was another reason: false prophets, as we saw, were tickling the ears of the simple by daily offering them some new hope. Therefore, since they were agitated between hope and fear, and the devil scattered false prophecies that distracted the minds of the common people, it is probable that the elders of Israel came (or were sent) to inquire about either the prosperous or disastrous outcome of their captivity.

Therefore, they came to the prophets. Ezekiel says, it happened in the seventh year—that is, after the captivity of Jehoiakim. They reckoned the years from that change, and rightly so, for such a remarkable act of God’s vengeance ought to be constantly remembered. There was also another reason: God had given some hope of restoration.

The reckoning of the years, then, which the Israelites dated from Jehoiakim’s exile, had a twofold purpose: first, that God’s judgment might remain fixed in their minds, and second, that they might nevertheless refresh their spirits with hope for good. Thus, as often as they marked the first year or the second, it was as if they kept before their eyes that slaughter by which God showed Himself to be grievously offended.

But for another reason, they ought to cheer their spirits with good hopes. For if the kingdom had been utterly abolished and no promise had been added to lighten their sorrow, that reckoning would have been unnecessary, since in a state of desperation, people do not count the years. However, when seventy years were set, they nourished and cherished hope in this way, because they renewed the memory of their liberty, which had been promised to them through the prophet Jeremiah (Jeremiah 25:12–13 and Jeremiah 29:10).

Now, therefore, we understand why Ezekiel simply says the seventh year; he also mentions the day and the month.

Now, the phrase I have noted contains some useful instruction: the elders of Israel came to consult God and sat before the Prophet.

We see, then, concerning 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 your heart and in your mouth (Deuteronomy 30:12–14; Romans 10:6–8).

Therefore, since God in some way presented Himself whenever He instructed His servants by the spirit of prophecy, when the elders of Israel came to the Prophet, they are said to have come to God Himself. This is because God was unwilling to utter His own oracles either from heaven or by means of angels; instead, He appointed His servant through whom He would speak, and told him what he should say.

From this we gather that our faith is not rightly founded unless we listen to God alone, who alone deserves and claims us as His listeners. But at the same time, we must note that faith was joined with humility and modesty.

Therefore, if anyone desires to ascend to the clouds to inquire what God will answer, he departs far from Him, although he pretends to approach Him. This moderation must be observed: our faith should acquiesce in the authority of the one God and not be carried here and there by the will of men.

And yet, it should not object to hearing God speak through His servants, but should calmly submit to the prophets.