In this chapter the Prophet shows that the Jews were utterly foolish in thinking themselves safe, since they had God as their adversary. At the end of the chapter he promises indeed the restoration of the Church, and heralds the kingdom of Christ: but the principal part of the chapter is consumed with this teaching, that the Jews were utterly foolish in promising themselves safety for the city, the temple, and their kingdom: for, as it now appeared, they had violated the covenant of God and he had rejected them. When deprived of God’s help, what could they do? This was egregious folly to hope for a prosperous state of their kingdom when their power was diminished and cut off, and they were reduced almost to the very last straits. But since the Prophet’s discourse came be understood without a knowledge of the history, I shall therefore make a beginning: When Nebuchadnezzar appointed Zedekiah king, he also made him tributary to himself. He was made king at the will or rather by the lust of the king of Babylon, when Jeconiah was led captive. (Genesis 24:15; 2 Chronicles 36:10; Jeremiah 37:1.) Jeconiah had not sinned greatly, but when he saw himself unable to resist, he surrendered himself with his mother and children; he was carried away to Babylon, and there was treated humanely and even splendidly, although not royally. Nebuchadnezzar, foreseeing much trouble if he set any of his satraps over Judea, and fearing daily tumults, appointed Mattaniah king, to whom he gave the name Zedekiah; this was the last king: already, as I have said, the royal dignity was greatly diminished: it was tributary to Nebuchadnezzar, and Zedekiah’s sway was but precarious. His position depended on the will of his conqueror, and he who placed him on the throne could remove him as often as he pleased. A little while afterwards, when he saw that Nebuchadnezzar was at a distance, he made an agreement with the king of Egypt, and thought he should have sufficient help if Nebuchadnezzar were to return again with an army. And the Egyptians, as we have elsewhere said, were sufficiently desirous of this treaty. For they saw the Babylonian monarchy gradually increasing, and it was probable that, when the Jews were utterly subdued, Nebuchadnezzar would not be content with those boundaries, but would attack Egypt in like manner, and absorb that kingdom, as he had done others. Hence a reason for their entering into the treaty was at hand, since the king of Egypt thought that Judea would be a defense if Nebuchadnezzar should come down with his army: and certainly the Jews must receive the assault first. Whatever be the meaning, Zedekiah, through despising his oath, as we shall see, revolted to the Egyptians, and when Nebuchadnezzar afterwards demanded tribute, Zedekiah refused, through reliance on that covenant which he had made with the Egyptians. We now see how foolish the Jews were in sleeping carelessly in that miserable state to which they had been reduced. For when their power was unbroken they could not sustain the attack of the king of Babylon: their king was then a mere dead image, and nothing but a shadow: yet they indulged in pride not only against Nebuchadnezzar but also against the Prophets and God himself, just as if they were flourishing in wealth and power and complete prosperity. Hence Ezekiel now refutes and rebukes this arrogance. He shows how easy it was for the Babylonians to overthrow them again, since when they attacked them before they were subdued, they easily compelled them to surrender.