Because God was about to give a command to his servant, he wished to inspire him with fortitude of mind, lest, when he saw that he was consuming his labor in vain, he should withdraw from his course.

Now God instructs his Prophet in what he wishes him to do: he orders him to take vessels for journeying, that is, he orders him to prepare for a long journey, even for exile: for exile is the subject here.

Ezekiel is verbose in this narration. But in the beginning of the book we said, that because the teacher was sent to men very slow and stupid, he therefore used a rough style. We added also, that he had acquired it partly from the custom of the region in which he dwelt.

Here the Prophet relates that he had executed what God had commanded: nor did it escape him that this action would be exposed to many jeers and reproaches. But he esteemed nothing of equal moment with pleasing God: hence we must remark the Prophet’s alacrity in executing God’s commands.

We gather from these words of the Prophet, that he was himself derided when he began to migrate: then that he dug through the wall by night secretly, and thus carried away his baggage.

We have said that two things were shown, both the people’s exile and their clandestine flight: the Prophet now speaks again about this trembling. He says therefore, that not only the vulgar and the dregs of the people would be so anxious that they would endeavor to escape secretly and carry their…

That was no slight slaughter, when Zedekiah at length, in his desperation, thought of flight, and thus descended into hidden trenches, as if seeking life in the tomb: thus was he reduced to extremities.

He confirms the verse above, and says, that although Zedekiah had many soldiers as a garrison, and accustomed the people to bear arms, yet all this would not profit him, since God would disperse all the guards in whom he trusted.

Here God insults both Jews and Israelites who had united themselves. He says that he would so display his power that they should be compelled to acknowledge him, but to their own destruction.

Some think that God here speaks of the faithful, whom he had determined to preserve in the very midst of death. And certainly there is some mitigation of his former vengeance. But it is not in harmony with the rest to understand the faithful here, for he is speaking of the people in general.

The Prophet is now ordered to represent the famine which awaited the Jews in both the siege and exile. But this prophecy ought to be especially referred to the time of the siege; for the Jews were in continual fear, and thought that by means of their garrison they would be impregnable.

He pursues the same sentiment. He had threatened destruction to Jerusalem and its citizens: he now adds the other cities of Judah which were still inhabited.

Here God inveighs against that gross ridicule which prevailed everywhere among the Jews. For when the Prophets had been threatening them so long, this their earnestness was so far from leading them to repentance, that they became more obstinate and callous.

Here God deprives the Jews of another source of confidence; for they flattered themselves, and had their own agitators, that is false Prophets, who puffed them up with flatteries: hence when they heard prophecies of sadness they despised them, and afterwards hardened themselves as if the Prophets…

He confirms the last verse. there is some obscurity in the context of the words, but as to the general sense, the Prophet wishes to teach simply that what even God had spoken should be shortly accomplished, since God wishes to assert his own fidelity by the execution of the vengeance which he had…

Here indeed such detestable blasphemy as we lately heard is not condemned in the Jews: but oblique ridicule, the tendency of which was first of all to weaken all confidence in Prophecy, and then to get rid of all heavenly doctrine.