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…

Some translate the last word angel, but in my opinion erroneously: for עין, gnin, properly signifies color, and I have already refuted that error in the first chapter. I am not clear as to what color it was, hence I follow the received opinion that, it was like amber.

The Prophet here relates that he was carried to Jerusalem that he might behold the foul superstitions by which the Jews had defiled the temple. But first he says, that the form of a hand was put forth Whence again we collect that the body was not solid or substantial which the Prophet had seen; but…

Now he only says that he saw God’s glory as he had formerly beheld it near the bank of the river. This was as it were the seal of his prophecy: for the holy man ought to be so strengthened, that he should boldly restrain the furious audacity and obstinacy of the people.

Here one profanation of the temple, is shown to the Prophet, namely, the idol erected at the entrance of the area near the altar. It may happen that the worship of God is but slightly vitiated, so that the corruption is scarcely apparent.

Now God complains with his Prophet; and we must always mark the object and consider God’s design, because at the end of the chapter we shall see how severe a vengeance God was about to take on the people.

Here now the Prophet is brought to another place, where another kind of abomination is shown. If an idol had been erected in some recess of the temple only, even that impiety when joined with sacrilege could not have been borne.

He says also, that seventy elders of the house of Israel made incense for their idols I do not think that the seventy who were chosen for ruling the people are referred to here, though I suppose the Prophet to allude to this number.

Again God questions his servant: we have explained the reason – that he may pass sentence as a judge on his own people, whence it may be more clearly evident that those who had provoked God were unworthy of any pardon.

He now mentions the third kind of idolatry by which the Jews polluted the temple; for this was a kind of sin peculiar to females; and we know that they were always more addicted to such wickedness.

Here the Prophet refers to another profanation of the temple, since the chief citizens of Jerusalem and those who ought to point out the way to others, prostituted themselves to impious worship, lie says, therefore, that he saw about five and twenty men, and it is probable, that there were as many…

God complains as formerly of the wickedness of the people, especially of their perfidious and wicked revolt, because they so defiled the temple which ought to be sacred to God alone.

This seems to me a confirmation of the last clause. For he had said, that they sent forth their boughs or east them forth, but yet to their destruction. He now repeats the same thing in other words.