Chapter 1
Lecture First
Ezekiel himself explains at the very beginning of his Book, at what period he discharged the prophetic office; and on this depends the knowledge of his argument. For unless we understand how God stirred him up, we can with difficulty enter into his spirit, and shall be unable to receive any just fruit from his instruction. It is necessary, therefore, to begin from this point: namely, the time of his Prophecy: for he says:
Ezekiel 1:1-2
1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.
2. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity.
We see that the Prophet was called to the office of a Teacher in the fifth year after Jehoiachin had voluntarily surrendered himself to the king of Babylon, (2 Kings 24:15); and had been dragged into exile, together with his mother: for it was, says he, “in the thirtieth year.” The greater part of the Commentators follow the Chaldee Paraphrast, and understand him to date from the finding of the Book of the Law. It is quite clear, flint this year was the eighteenth of king Josiah; but in my computation, I do not subscribe to the opinion of those who adopt this date. For this phrase — “the thirtieth year,” would then appear too obscure and ‘forced. We nowhere read that succeeding writers adopted this date as a standard. Besides, there is no doubt that the usual method among the Jews was to begin to reckon from a Jubilee. For this was a point of starting for the future. I therefore do not doubt that this thirtieth year is reckoned from the Jubilee. Nor is my opinion a new one; for Jerome makes mention of it, although he altogether rejects it, through being deceived by an opposite opinion. But since it is certain that the Jews used this method of computation, and made a beginning from Jobel, that is, the Jubilee, this best explains the thirtieth year If any one should object, that we do not read that this eighteenth year of king Josiah was the usual year in which every one returned to his own lands, (Leviticus 25) and liberty was given to the slaves, and the entire restoration of the whole people took place, yet the answer is easy, although we cannot ascertain in what year the Jobel fell, it is sufficient for us to assign the Jubilee to this year, because the Jews followed the custom of numbering their years from this institution. As, then, the Greeks had their Olympiads, the Romans their Consuls, and thence their computation of annals; so also the Hebrews were accustomed to begin from the year Jobel, when they counted their years on to the next restoration, which I have just mentioned. It is therefore probable that this was a Jubilee year — it is probable, then, that this was the Jubilee. For it is said that Josiah celebrated the passover with such magnificent pomp and splendor, that there had been nothing like it since the time of Samuel. (2 Chronicles 35:18.) The conjecture which best explains this is, not that he celebrated the passover even with such magnificence, but that he was induced to do so by the peculiar occasion, when the people were restored and returned to their possessions, and the slaves were set free. Since, then, this was the Jubilee, the pious king was induced to celebrate the passover with far greater splendor than was usual — nay, even to surpass David and Solomon. Again, although he reigned thirteen years afterwards, we do not read that he celebrated any passover with remarkable splendor. We do not doubt as to his yearly celebration; for this was customary. (2 Kings 23:23.) From this we conclude that the celebration before us was extraordinary, and that the year was Jobel. But though it is not expressed in Scripture, it is sufficient for us that the Prophet reckoned the years according to the accustomed manner of the people. For he says, that this was “the fifth year of king Jehoiachin’s captivity*:”* who is called also Jehoiakim; for Jehoiakim succeeded Josiah, and reigned eleven years. The thirteen years which remain of Josiah’s reign and these eleven, make twenty-four. (2 Kings 23:36.) Now, “his successor,” Jehoiachin, passed immediately into the hands of king Nebuchadnezzar, and was taken captive at the beginning of his reign, and reigned only three or four months. (2 Kings 24:8.) After that, the last king, Zedekiah, was set up by the will of the king of Babylon. We see, therefore, that nine years are made up: add the space of the reign of Jehoiachin: so it is no longer doubtful as to the reckoning of “the thirtieth year” from the eighteenth of king Josiah. It is true that the Law of God was found during this year, (2 Chronicles 34:14,) but the Prophet here accommodates himself to the received rule and custom.