He does not repeat the copula which was placed at the beginning of the first verse, and we may perhaps wonder why the book should begin with a copula: for when he says, “and it came to pass,” it seems to denote something going before it, and it seems out of place when nothing precedes it. But probably an oblique antithesis or comparison is intended between those prophecies which had flourished for a long period at Jerusalem, which was their peculiar and genuine scat, and that which was arising in Chaldea; as if he would say, “even among Chaldaeans,” for the particle ו, vau, is often used in the sense of גם, gam, “even.” The sense therefore is, after God had exercised his servants even to weariness, since many prophets had discharged their duties at Jerusalem, now at length he speaks in Chaldea. He says, therefore, “the word of the Lord came unto him.” I know not why some dream that Jeremiah is here called “Buzi,” unless because it was a foolish persuasion of the Jews, that the father of a prophet is never mentioned unless he were a prophet himself. Their ignorance is proved on other occasions, and here surely their curiosity is shameful, since they decide this Buzi to be a prophet, and because they know of no one else, they fix on Jeremiah: as if it were probable, that when the father was left at Jerusalem, the son was an exile, which is entirely conjectural. But because he was a priest;, so he says, “the son of Buzi.” Our Prophet ought to have some reputation, for if he had been of plebeian obscurity, he would scarcely have been listened to. The priestly dignity, then, availed something towards securing attention. Now he expresses what I have previously mentioned, in the land of Chaldea, as if he had said: although God has not been accustomed to raise up prophets in lands so distant and polluted, yet now his rule is changed, for even among the Chaldeans is one endued with the prophetic spirit. And the particle שם, illic, “there,” is emphatically added, “was there upon him,” says he. For otherwise the Jews would have dreaded Ezekiel, as if he were a monster, when they found that the word of God had proceeded from Chaldea. “What,” say they, “will God pollute and contaminate his doctrine, by its springing up from such a place as that? Who are the Chaldeans, that God should erect his seat there? Mount Zion is his dwelling-place: here he is worshipped and invoked. Here must his lamp burn of necessity, as he has often witnessed by his prophets.” To such taunts the Prophet; replies: God has begun to speak in Chaldea — there his power is conspicuous: “The word of the Lord is come unto me; for we know that God alone is to be heard, and that prophets are only to be attended to, as far as they utter what proceeds from him.” Hence it is required that all teachers of the Church should first have been learners, so that God alone may retain his own rights, and be the only Lord and Master. As then supreme authority resides in God alone, when prophets desire to be heard, they profess not to offer their own comments, but faithfully to deliver a message from God. Thus also our Prophet. I touch these points rather lightly now, as I have treated them more at length elsewhere. At length he adds, the hand of the Lord was upon him Some explain the word “hand” by “prophecy,” but this seems to me weak and poor: I take “hand” to mean divine power, as if Ezekiel had said that he was endued with divine power, so that it should be quite clear that he was chosen a Prophet. The hand of God, then, was a proof of new favor, so that Ezekiel might subject; to his own sway all the captives, since he carried with him the authority of God. This may also be referred to the efficacy of his doctrine. For the Lord not only suggests words to his servants, but also works by the secret influence of his Spirit, and suffers not their labors to be in vain. The passage then may be received in this sense. But since the Prophet only assumes to himself what was necessary, and so claims for himself the position and standing of a Prophet, so when he uses the word “hand,” I do not doubt his meaning to be an inward operation. There is, it is admitted, an inward efficacy of the Holy Spirit when he sheds forth his power upon hearers, that they may embrace a discourse by faith, so also if all hearers were deaf, and God’s word should evaporate as smoke, yet there is an intrinsic virtue in the prophecies themselves: Ezekiel points out this as given to him by God. Here I shall finish, because I should be compelled to break off directly, and we shall be coming to the vision, which is the most difficult of all.