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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 20:1–4.
Here is, 1. The occasion of the message which we have in this chapter. That sermon which we had ch. 18 was occasioned by their presumptuous reflections upon God; this was occasioned by their hypocritical enquiries after him. Each shall have his own. This prophecy is exactly dated, in the seventh year of the captivity, about two years after Ezekiel began to prophesy. God would have them to keep account how long their captivity lasted, that they might see how the years went on towards their deliverance, though very slowly. Certain of the elders of Israel came to enquire of the Lord, not statedly (as those Eze 8:1), but, as it should seem, occasionally, and upon a particular emergency. Whether they were of those that were now in captivity, or elders lately come from Jerusalem upon business to Babylon, is not certain; but, by what the prophet says to them (Eze 20:32), it should seem, their enquiry was whether now that they were captives in Babylon, at a distance from their own country, where they had not only no temple, but no synagogue, for the worship of God, it was not lawful for them, that they might ingratiate themselves with their lords and masters, to join with them in their worship and do as the families of these countries do, that serve wood and stone. This matter was palliated as well as it would bear, like Naaman's pleading with Elisha for leave to bow in the house of Rimmon, in compliment to the king; but we have reason to suspect that their enquiry drove at this. Note, Those hearts are wretchedly hardened which ask God leave to go on in sin, and that when they are suffering for it. They came and sat very demurely and with a show of devotion before the prophet, Eze 33:31. 2. The purport of this message. (1.) They must be made to know that God is angry with them; he takes it as an affront that they come to enquire of him when they are resolved to go on still in their trespasses: As I live, saith the Lord God, I will not be enquired of by you, Eze 20:3. Their shows of devotion shall be neither acceptable to God nor advantageous to themselves. God will not take notice of their enquiries, nor give them any satisfactory answers. Note, A hypocritical attendance on God and his ordinances is so far from being pleasing to him that it is provoking. (2.) They must be made to know that God is justly angry with them (Eze 20:4): "Wilt thou judge them, son of man, wilt thou judge them? Thou art a prophet, surely thou wilt not plead for them, as an intercessor with God; but surely thou wilt pass sentence on them as a judge for God. See, I have set thee over the nation; wilt thou not declare to them the judgments of the Lord? Cause them therefore to know the abominations of their fathers." So the orders run now, as before (Eze 16:2) he must cause them to know their own abominations. Though their own abominations were sufficient to justify God in the severest of his proceedings against them, yet it would be of use for them to know the abominations of their fathers, that they might see what a righteous thing it was with God now at last to cut them off from being a people, who from the first were such a provoking people.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 20, Verse 1) And it came to pass in the seventh year, in the fifth, in the tenth month, men came from the elders of Israel to inquire of the Lord, and they sat before me. After eleven months and five days of the previous vision, again the word of the Lord came to the prophet, after men came from the elders of the house of Israel to inquire of the Lord and sat before him. However, many examples testify that it was the custom of the people of Israel to seek whatever they desired to know from the Lord through the prophets. Saul, looking for donkeys, goes to Samuel and receives advice from a young boy to offer a quarter shekel to the prophet. When Jeroboam's son is sick, he is sent to Shiloh to the prophet Achiam (also known as Abiam), bringing gifts of bread, cakes, grapes, and a jar of honey, to learn about the illness of his son. David also consults the prophet Nathan, asking whether he should build a temple for the Lord. And Ahab inquires whether he should go up to Ramoth Gilead or not (3 Kings 22). In Isaiah (Isa. 37) and in the book of Kings (4 Kings 19), it is announced what will happen with Sennacherib. It is not surprising that in the Old Testament the prophets announce everything that is going to happen, since we have read that Agabus prophesied to Paul what was going to happen (Acts 21). It is written in Deuteronomy: The nations that the Lord is going to destroy before you, they will listen to dreams and divinations, but the Lord your God has not given you this (Deut. 18:14). For it is the practice of the Gentiles to consult the Chaldeans, augurs, diviners, soothsayers, and oracles of demons, by which their error is mocked. Therefore, even now the elders of Israel approach a prophet to inquire of the Lord through him, and yet they are silent about their inquiry, with the one who was to be questioned knowing what they were asking, so that a miracle occurred in him, knowing why they had come and answering the unspoken thoughts in their minds.
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Summary
Ezekiel 20:1 functions as a precise chronological and narrative gateway, introducing a pivotal divine encounter. It meticulously records the arrival of a delegation of Israelite elders in Babylon, who present themselves before the prophet Ezekiel with the stated intention of seeking an oracle from the Lord. This seemingly pious act sets the stage for a profound prophetic discourse in which God, through Ezekiel, will expose Israel's persistent history of rebellion and idolatry, ultimately revealing His unwavering commitment to His covenant name and the eventual, sovereign restoration of His people, not for their merit, but for the vindication of His own holy name and glory.
Context
Literary Context
This verse serves as a crucial transition point, following the intense pronouncements of judgment against Jerusalem and the vivid depiction of God's glory departing from the Temple in Ezekiel 8-11. It immediately precedes a lengthy and detailed historical indictment of Israel's unfaithfulness, spanning from their time in Egypt through the wilderness wanderings and into the Promised Land, which then culminates in a powerful promise of future restoration. The elders' inquiry in Ezekiel 20 echoes similar, problematic consultations recorded in Ezekiel 8:1 and Ezekiel 14:1, where their outward seeking was met with divine rebuke due to the deep-seated idolatry of their hearts. This recurring pattern establishes a significant tension between the external act of seeking God and the internal reality of their spiritual condition, a hypocrisy that the subsequent prophecy in this chapter will thoroughly expose.
Historical & Cultural Context
The events of Ezekiel 20:1 are precisely dated to the seventh year of King Jehoiachin's exile, which corresponds to approximately 591 BC. Ezekiel, a priest by calling, was among the Jewish exiles deported to Babylon following Nebuchadnezzar's first major siege of Jerusalem in 597 BC. He resided in Tel Abib, a community of Jewish expatriates situated by the Chebar Canal. The "elders of Israel" mentioned here were likely prominent leaders within this exiled community, possibly acting as representatives of the people or seeking guidance on behalf of the collective. In the broader ancient Near Eastern cultural landscape, prophets served as indispensable intermediaries between the divine and humanity. It was a common and expected practice for individuals, particularly leaders, to consult them for divine counsel, especially during periods of national upheaval, uncertainty, or crisis, such as the Babylonian captivity. Their posture of sitting "before me" (Ezekiel) indicates a formal and respectful stance, signifying their readiness to receive a prophetic word.
Key Themes
This opening verse introduces several profound and pervasive themes that resonate throughout the book of Ezekiel. Firstly, the theme of Divine Sovereignty and Chronology is immediately evident in the meticulous dating, underscoring God's precise and active control over the unfolding of historical events. Secondly, the theme of Seeking God's Counsel is central, as the elders "came to enquire of the LORD." However, their true motives are swiftly called into question by God's subsequent response in later verses, revealing a deeper and more critical theme of Israel's Persistent Rebellion and Idolatry. This act of inquiry, while appearing pious on the surface, strategically sets the stage for God to expose their hypocritical hearts and their long, unbroken history of unfaithfulness. Finally, the verse powerfully underscores The Prophet's Role as God's Spokesman, as Ezekiel stands as the divinely appointed conduit for the Lord's authoritative word to His people, a recurring and foundational motif throughout the prophetic literature, as powerfully exemplified in the ministries of prophets like Jeremiah and Isaiah.
Exposition and Analysis
Key Word Analysis
This primitive root primarily means to tread or frequent, but in a broader sense, to follow for pursuit or search. In a spiritual and theological context, it signifies a deliberate, earnest, and often diligent effort to seek, ask, or specifically to worship and inquire of God. While it implies a deep desire for divine revelation or guidance, the subsequent narrative in Ezekiel 20 reveals that the elders' hearts were not genuinely seeking God's will but rather their own comfort or validation.
Derived from a root meaning "old," this term refers to aged individuals, ancient men, or respected senators. In ancient Israelite society, elders were highly regarded leaders within the community, holding significant authority and providing crucial counsel. Their presence in this context signifies a formal, representative inquiry on behalf of the exiled Israelite community, lending weight and official status to their petition.
This is the sacred, personal, and covenantal name of God, often transliterated as "Jehovah" or rendered as "the Lord" in English translations. It signifies "the Self-Existent One" or "the Eternal," emphasizing God's absolute sovereignty, unchanging nature, and His unique, covenant relationship with Israel. The elders' inquiry is specifically directed to this covenant God, highlighting His supreme authority over all matters and His distinct identity.
Verse Breakdown
"And it came to pass in the seventh year, in the fifth [month], the tenth [day] of the month"
This opening clause provides a remarkably precise chronological marker, firmly anchoring the prophetic event in a specific historical moment. The "seventh year" refers to the seventh year of King Jehoiachin's exile, which corresponds to August 14, 591 BC. This meticulous dating, characteristic of Ezekiel's prophetic book, underscores the divine intentionality behind the message and the prophet's careful record-keeping, thereby emphasizing the reliability and historical veracity of the divine word that follows. It places this encounter approximately 14 months after Ezekiel's vision of abominations in Ezekiel 8.
"[that] certain of the elders of Israel came to enquire of the LORD"
This clause introduces the key human participants and their stated purpose. "Certain of the elders of Israel" indicates a formal delegation of community leaders, acting as representatives for the exiled people. Their action to "enquire of the LORD" signifies a formal consultation, seeking divine guidance, an oracle, or a word from God. This act, while outwardly appearing pious and commendable, is immediately challenged by God's subsequent refusal to be inquired of by them due to their unrepentant idolatry, thereby establishing the central tension and irony that will unfold throughout the chapter.
"and sat before me"
This concluding phrase describes the physical posture and setting of the elders. They "sat before" Ezekiel, indicating a respectful, attentive, and formal stance, signifying their readiness to receive the prophetic word. It further underscores Ezekiel's divinely appointed role as the intermediary and spokesman for God, and the seriousness with which the elders, at least outwardly, approached this prophetic encounter, even if their hearts were not fully aligned with God's will.
Literary Devices
Ezekiel 20:1 masterfully employs Chronological Precision to ground the prophetic message firmly within a specific historical context. The detailed dating ("seventh year, in the fifth month, the tenth day") is a distinctive feature of Ezekiel's writing, serving to emphasize God's sovereign control over time and the unfolding of events, lending credibility and immediacy to the divine word. The act of the elders coming to "enquire of the LORD" introduces a powerful element of Dramatic Irony, as their outward display of piety and spiritual seeking is immediately and profoundly undermined by God's subsequent refusal to answer them directly due to their hidden and persistent idolatry, a central theme that will be thoroughly exposed throughout the remainder of the chapter. This juxtaposition creates a stark Contrast between the elders' perceived spiritual need and the true, underlying spiritual sickness of the nation of Israel.
Theological and Thematic Connections
Ezekiel 20:1 introduces a critical theological tension: the human desire for divine guidance contrasted sharply with God's refusal to be consulted by those whose hearts are not genuinely devoted to Him. This highlights the profound principle that true spiritual inquiry necessitates a pure heart and genuine repentance, rather than merely a superficial seeking of answers or a pragmatic consultation. God's immediate and forceful response to the elders, as revealed in the subsequent verses of the chapter, powerfully underscores His absolute holiness and His unwavering unwillingness to compromise with idolatry, even when His covenant people are in distress and facing judgment. This foundational interaction sets the stage for a powerful and enduring reminder of God's steadfast covenant faithfulness despite Israel's persistent rebellion, ultimately emphasizing His supreme commitment to the vindication of His own holy name and glory above all else.
Reflection and Application
Ezekiel 20:1 serves as a profound and challenging mirror for contemporary believers, compelling us to deeply examine the true motives and inner disposition behind our own spiritual inquiries and practices. While the elders' act of seeking God's counsel appears outwardly commendable, the ensuing divine rebuke vividly reveals that a superficial seeking, or one born merely of convenience, self-interest, or a desire for specific outcomes without genuine repentance, is utterly insufficient and unacceptable to a holy God. We are called not merely to ask God for answers or solutions, but to seek Him with a whole and undivided heart, purged of hidden idols and characterized by a genuine willingness to obey His commands. This verse powerfully challenges us to consider whether our prayers, Bible study, and other spiritual pursuits are truly rooted in an authentic desire for God Himself and His perfect will, or if we are subtly seeking only to alleviate our problems or validate our own desires while clinging to practices, attitudes, or allegiances that displease Him. It serves as a stark reminder that God desires not just our questions or our outward rituals, but our complete, unreserved devotion and obedient surrender.
Questions for Reflection
FAQ
Why did the elders come to Ezekiel to "enquire of the LORD"?
The elders came to Ezekiel because he was God's divinely appointed prophet, serving as the primary intermediary through whom God communicated His will to His people, especially during the challenging period of the Babylonian exile. In ancient Israel, prophets were the authoritative voice of God, and during times of national crisis, such as their captivity and the destruction of Jerusalem, it was customary and expected for leaders and the people to seek divine guidance and an oracle through the prophet. Their act of sitting "before" Ezekiel signified their formal and respectful posture, indicating their readiness to receive a word from the Lord. However, as the chapter unfolds, God reveals that their hearts were not pure in their seeking, as they still harbored idols and were unrepentant, leading to God's initial refusal to be inquired of by them.
Christ-Centered Fulfillment
Ezekiel 20:1, while detailing a specific Old Testament interaction, finds profound and multifaceted Christ-centered fulfillment in the person and redemptive work of Jesus. The elders' attempt to "enquire of the LORD" powerfully foreshadows humanity's inherent and desperate need to seek divine truth, guidance, and reconciliation—a need that is perfectly and comprehensively met in Christ alone. No longer do we need to approach a human prophet who sits before us, for Jesus Himself is the ultimate Prophet, the very Word of God made flesh, through whom God has spoken most fully, finally, and authoritatively (Hebrews 1:1-2). The underlying tension in Ezekiel 20, where God initially refuses to be inquired of due to Israel's unrepentant idolatry, vividly highlights the insurmountable barrier of sin that exists between a holy God and rebellious humanity. This formidable barrier, which prevented genuine communion, is completely and eternally removed through Christ. As the Lamb of God, who takes away the sin of the world, Jesus offered the perfect, once-for-all sacrifice, making it gloriously possible for us to now approach God's throne with confidence, not based on our own fleeting righteousness, but solely on His perfect and finished work (Hebrews 4:16). In Jesus, the true Israelite, we find the perfect fulfillment of seeking God with a pure and obedient heart, for He always perfectly did the Father's will (John 6:38), and through Him, we are graciously invited into a genuine, unhindered, and eternal relationship with the Father.