There is no doubt that a prophetic vision is here narrated; for the Prophet was not carried to Jerusalem, nor had he changed his place, nor were the elders of Judah before him, but he seemed to himself to be seized by the Spirit of God, that he might perceive the pollutions by which the Jews had profaned the temple. For he says, that he was at home when this vision occurred to him, and yet it was possible for him to be walking in the field. He does not, therefore, relate the thing as done, but simply teaches how God appeared, and adds the circumstances. By elders of Judah I do not understand captives, but those who were then dwelling at Jerusalem, that they should be witnesses of this prophecy, and so all excuse and pretense of mistake was taken away from them. He also expresses the time at which this vision happened, namely the sixth year, which he numbers from the exile of Jechoniah, as we saw in the first chapter. Hence an interval of a year and two months has elapsed since the first vision which was then unfolded, and the present which is now to be treated. Since, therefore, fourteen months had elapsed, God appeared again to his Prophet. This circumstance of the time is by no means superfluous, for this shows the great obstinacy of the people. The Prophet, as I have said, numbers the years from the exile of the king. But they were accustomed to count from the jubilee year; but he now renews the grief for that slaughter, when the king was treated ignominiously as a vile captive, and was harassed as a slave by the enemy. Since, therefore, the Prophet humbles the Jews by this computation of years, hence it appears how hardened was their obstinacy, as they did not grow wise though so severely chastened. But we shall see that they were seized with a prodigious madness, so that they cast aside the worship of God, they heaped together on every side new idolatries, and infected the temple with their abominations. We saw in Jeremiah (Jeremiah 7:17, and Jeremiah 44:17-19) that the worship of God was overthrown in the city Jerusalem, and in the temple itself; for they poured out libations to the workmanship of heaven — others translate, the queen of heaven, but we have shown that those places ought to be understood of all the stars — since, therefore, they offered incense to the workmanship of heaven, then they afterwards took to themselves idols and polluted themselves with the superstitions of all the nations. Our Prophet shows that they were not touched with any sense of their punishment, but that they became worse from the time when God began to raise his hand against them; for it was just as if he had begun to show himself from heaven the avenger of their superstitions. Hence we have a reason why the Prophet here mentions years and months, and even the fifth day of the month, namely, that the Jews may be held more convicted of their obstinacy, since no punishments recalled them into the way, but they wrestled with diabolical obstinacy against God. He says, the hand of God fell; by hand I do not simply understand prophecy as some do, but strength; for the sense seems too restricted to say, God’s prophecy fell — the phrase is too cold. But this is properly said of the power of God. It is just as if he professed that he did not bring forward anything of his own, because he put off, as it were, the man whilst Gods power reigned in him. Thus the power of God is opposed to all human faculties. It follows —