God suffers the wicked to be deceived in punishment of their wickedness. The evils that shall come upon them for their sins: for which they shall not be delivered by the prayers of Noe, Daniel, and Job. But a remnant shall be preserved.
Idolaters inquiring of Gods wil by his prophetes, 6. must first depart from idolatrie: 8. otherwise God wil permitte fals-prophetes to deceiue them, and both shal perish together: 12. by famine; 15. by rauenous beastes, 17. sword; 19. and pestilence; yea Noë Daniel, and Iob interceding shal not deliuer them (v. 14. 16. 18. 20.) 21. yet God wil conserue some that the whole Church perish not.
1And some of the ancients of Israel came to me, and sat before me.E venner da me alcuni de' seniori d'Israele, e si posero a sedere dinanzi a me.AND men of the ancients of Israel came to me, and sate before me.Et venerunt ad me viri seniorum Israël, et sederunt coram me. 2And the word of the Lord came to me, saying:E il Signore parlommi, e disse:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 3Son of man, these men have placed their uncleannesses in their hearts, and have set up before their face the stumblingblock of their iniquity: and shall I answer when they inquire of me?Figliuolo dell'uomo, questi uomini portano ne' loro cuori le loro immondezze, tengono dinanzi al proprio volto lo scandalo della loro iniquità. Quand'ei m'interrogheranno, risponderò io forse a costoro?Sonne of man, These men haue put their vncleannes in their hartes, and the scandal of their iniquitie they haue set against their face: what, being asked shal I answer them?Fili hominis, viri isti posuerunt immunditias suas in cordibus suis, et scandalum iniquitatis suæ statuerunt contra faciem suam: numquid interrogatus respondebo eis ? 4Therefore speak to them, and say to them: Thus saith the Lord God: Man, man of the house of Israel that shall place his uncleannesses in his heart, and set up the stumblingblock of his iniquity before his face, and shall come to the prophet inquiring of me by him: I the Lord will answer him according to the multitude of his uncleannesses:Per questo parla loro, e dirai: Queste cose dice il Signore Dio: Qualunque uomo della casa d'Israele, che porti le sue immondezze in cuor suo, e lo scandalo di sua iniquità tenga davanti al proprio volto, e venga a trovar il Profeta, affine d'interrogar me per mezzo di questo, io Signore risponderò a lui secondo le molte sue immondezze,For this cause speake to them, and thou shalt say to them: Thus saith our Lord God: Man, man of the house of Israel, that shal put his vncleannes in his hart, & set the scandal of his iniquitie against his face, & shal come to the prophet asking me by him: I the Lord wil answer him in the multitude of his vncleannes:Propter hoc loquere eis, et dices ad eos: Hæc dicit Dominus Deus: Homo, homo de domo Israël, qui posuerit immunditias suas in corde suo, et scandalum iniquitatis suæ statuerit contra faciem suam, et venerit ad prophetam interrogans per eum me: ego Dominus respondebo ei in multitudine immunditiarum suarum, 5That the house of Israel may be caught in their own heart, with which they have departed from me through all their idols.Affinchè la casa d'Israele sia tradita dal proprio cuore, col quale si allontanaron da me per tutti i loro idoli.that the house of Israel may be taken in their hart, wherwith they haue reuolted from me in al their idols.ut capiatur domus Israël in corde suo, quo recesserunt a me in cunctis idolis suis.
6Therefore say to the house of Israel: Thus saith the Lord God: Be converted, and depart from your idols, and turn away your faces from all your abominations.Per questo di tu alla casa d'Israele: Queste cose dice il Signore Dio: Convertitevi, e ritiratevi da' vostri idoli, e non guardate più in viso tutte le vostre abbominazioni.Therfore say to the house of Israel: Thus saith our Lord God: Conuert, and depart from your idols, and from al your contaminations turne away your faces.Propterea dic ad domum Israël: Hæc dicit Dominus Deus: Convertimini, et recedite ab idolis vestris, et ab universis contaminationibus vestris avertite facies vestras. 7For every man of the house of Israel, and every stranger among the proselytes in Israel, if he separate himself from me, and place his idols in his heart, and set the stumblingblock of his iniquity before his face, and come to the prophet to inquire of me by him: I the Lord will answer him by myself.Perchè qualunque uomo della casa di Israele, o qualunque straniero, che sia proselito in Israele, se si alienerà da me, e porterà idoli nel cuor suo, e terrà dinanzi al proprio volto lo scandalo di sua iniquità, e verrà a trovare il Profeta, affine d'interrogar me per mezzo di questo, io Signore risponderò a lui da per me.Because man man of the house of Israel, and of the proselytes whosoeuer shal be a stranger in Israel, if he be alienated from me, and put his idols in his hart, and set the scandal of his iniquitie against his face, and come to the prophet to aske me by him: I the Lord wil answer him by my self.Quia homo, homo de domo Israël, et de proselytis quicumque advena fuerit in Israël, si alienatus fuerit a me, et posuerit idola sua in corde suo, et scandalum iniquitatis suæ statuerit contra faciem suam, et venerit ad prophetam ut interroget per eum me: ego Dominus respondebo ei per me: 8And I will set my face against that man, and will make him an example, and a proverb, and will cut him off from the midst of my people: and you shall know that I am the Lord.Ed io getterò irato il mio sguardo sopra costui, e farò, ch'ei diventi esempio, e favola a tutti, e lo spergerò di mezzo al mio popolo, e conoscerete, ch'io sono il Signore.And I wil set my face vpon that man, and wil make him for an example, and a for a prouerbe, and wil destroy him out of the middes of my people: and you shal know that I am the Lord.et ponam faciem meam super hominem illum, et faciam eum in exemplum et in proverbium, et disperdam eum de medio populi mei: et scietis quia ego Dominus. 9And when the prophet shall err, and speak a word: I the Lord have deceived that prophet: and I will stretch forth my hand upon him, and will cut him off from the midst of my people Israel.E quando il profeta darà in errore, e parlerà, io Signore ho ingannato quel profeta; ed io stenderò la mia mano sopra di lui, e lo cancellerò dal ceto del popol mio a Israele.And the prophete when he shal erre, and shal speake a word: I the Lord haue deceiued that prophet: and I wil strech forth my hand vpon him, and wil rase him out of the middes of my people Israel.Et propheta cum erraverit, et locutus fuerit verbum, ego Dominus decepi prophetam illum, et extendam manum meam super illum, et delebo eum de medio populi mei Israël.
10And they shall bear their iniquity: according to the iniquity of him that inquireth, so shall the iniquity of the prophet be.Ed ei porteranno la loro iniquità: quale l'iniquità di colui, che consulta, tale sarà l'iniquità del profeta;And they shal carie their iniquitie: according to the iniquitie of him that asketh, so shal the iniquitie of the prophet be.Et portabunt iniquitatem suam: juxta iniquitatem interrogantis, sic iniquitas prophetæ erit: 11That the house of Israel may go no more astray from me, nor be polluted with all their transgressions: but may be my people, and I may be their God, saith the Lord of hosts.Affinchè non si alieni più la casa d'Israele da me, né si contamini con tutte le sue prevaricazioni, ma siano essi mio popolo, ed io sia loro Dio, dice il Signor degli eserciti.That the house of Israel may no more erre from me, nor be polluted in al their preuarications: but may be my people, & I may be their God, saith the Lord of hostes.ut non erret ultra domus Israël a me, neque polluatur in universis prævaricationibus suis: sed sint mihi in populum, et ego sim eis in Deum, ait Dominus exercituum. 12And the word of the Lord came to me, saying:E il Signore parlommi, dicendo:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 13Son of man, when a land shall sin against me, so as to transgress grievously, I will stretch forth my hand upon it, and will break the staff of the bread thereof: and I will send famine upon it, and will destroy man and beast out of it.Figliuolo dell'uomo, quando la terra avrà peccato contro di me, prevaricando enormemente, io stenderò la mano mia contro di lei, e torrolle il sostentamento del pane, e manderò contro di essa la fame, e farò morire i suoi uomini, e i suoi giumenti.Sonne of man, the land when it shal sinne to me, that transgressing it transgresseth, I wil strechforth my hand vpon it, and wil breake the rod of the bread therof: and I wil send famine into it, and wil kil out of it man and beast.Fili hominis, terra cum peccaverit mihi, / ut prævaricetur prævaricans, / extendam manum meam super eam, / et conteram virgam panis ejus, / et immittam in eam famem, / et interficiam de ea hominem et jumentum. 14And if these three men, Noe, Daniel, and Job, shall be in it: they shall deliver their own souls by their justice, saith the Lord of hosts.Se in essa saran questi tre uomini. Noè, Daniele, e Giobbe, eglino colla loro giustizia salveranno le anime loro, dice il Signore degli eserciti.And if these three men shal be in the middes therof, Noe, Daniel, and Iob: they by their iustice shal deliuer their owne soules, saith the Lord of hostes.Et si fuerint tres viri isti in medio ejus, / Noë, Daniel, et Job, / ipsi justitia sua liberabunt animas suas, / ait Dominus exercituum.
15And if I shall bring mischievous beasts also upon the land to waste it, and it be desolate, so that there is none that can pass because of the beasts:Che se io di più manderò fiere crudeli in quella terra per devastarla, ed ella diverrà inabitabile, né uomo vi passerà per timor delle fiere:And if I shal bring most euil beasts also vpon the land, to waste it; and it be without passage, for that there is none can passe because of the beasts:Quod si et bestias pessimas induxero super terram / ut vastem eam, et fuerit invia, / eo quod non sit pertransiens propter bestias: 16If these three men shall be in it, as I live, saith the Lord, they shall deliver neither sons nor daughters: but they only shall be delivered, and the land shall be made desolate.Questi tre uomini se in essa si troveranno (vivo io, dice il Signore Dio), non salveranno i figli loro, né le figlie, ma soli essi saranno liberati, e la terra sarà desolata.These three men if they shal be therin, I liue, I, saith our Lord, that they shal deliuer neither sonnes not daughters: but themselues alone shal be deliuered, and the land shal be made desolate.tres viri isti si fuerint in ea, / vivo ego, dicit Dominus Deus, / quia nec filios nec filias liberabunt, / sed ipsi soli liberabuntur, / terra autem desolabitur. 17Or if I bring the sword upon that land, and say to the sword: Pass through the land: and I destroy man and beast out of it:E se contro quella terra manderò io la spada, e dirò alla spada: Scorri la terra: e se io ucciderò in essa l'uomo, e il giumento,Or if I shal bring the sword in vpon that land, and shal say to the sword: Passe through the land: and shal kil out of it man and beast:Vel si gladium induxero super terram illam, / et dixero gladio: Transi per terram: / et interfecero de ea hominem et jumentum, 18And these three men be in the midst thereof: as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they themselves alone shall be delivered.E in essa si troveranno quei tre uomini, vivo io, dice il Signore Dio ei non salveranno i figli loro, né le figlie, ma essi soli saran salvati.And these three men shal be in the middes therof: I liue, I, saith our Lord God, they shal not deliuer sonnes not daughters, but themselues alone shal be deliuered.et tres viri isti fuerint in medio ejus: / vivo ego, dicit Dominus Deus, / non liberabunt filios neque filias, / sed ipsi soli liberabuntur. 19Or if I also send the pestilence upon that land, and pour out my indignation upon it in blood, to cut off from it man and beast:Che se io in quella terra manderò anche la pestilenza; e l'ira mia spanderò sopra di lei per farvi macello, e per toglier da lei l'uomo, e il giumento;And if I shal send the pestilence also in vpon that land, and shal powre out mine indignation vpon it in bloud, to take away out of it man and beast:Si autem et pestilentiam immisero super terram illam, / et effudero indignationem meam super eam in sanguine, / ut auferam ex ea hominem et jumentum,
20And Noe, and Daniel, and Job be in the midst thereof: as I live, saith the Lord God, they shall deliver neither son nor daughter: but they shall only deliver their own souls by their justice.E saranno in essa Noè, e Daniele, e Giobbe, vivo io, dice il Signore Dio, non salveranno i figli loro, ne le figliuole, ma colla loro giustizia salveranno le anime loro;And Noe, and Daniel, and Iob shal be in the middes therof: liue I, saith our Lord God, that sonne and daughter they shal not deliuer: but themselues by their iustice shal deliuer their owne soules.et Noë, et Daniel, et Job fuerint in medio ejus: / vivo ego, dicit Dominus Deus, / quia filium et filiam non liberabunt, / sed ipsi justitia sua liberabunt animas suas. 21For thus saith the Lord: Although I shall send in upon Jerusalem my four grievous judgments, the sword, and the famine, and the mischievous beasts, and the pestilence, to destroy out of it man and beast,Imperocché queste cose dice il signore Dio: Se i quattro peggiori flagelli io manderò contro Gerusalemme, la spada, la fame, le bestie feroci, e la pestilenza per uccidere in essa l'uomo e il giumento,Because thus saith our Lord: That and if I shal send in vpon Ierusalem my foure very sore iudgements, the sword, and famine, and euil beastes, and the pestilence, to kil out of it man, and beast:Quoniam hæc dicit Dominus Deus: / Quod etsi quatuor judicia mea pessima, / gladium, et famem, ac bestias malas, et pestilentiam, / immisero in Jerusalem, / ut interficiam de ea hominem et pecus, 22Yet there shall be left in it some that shall be saved, who shall bring away their sons and daughters: behold they shall come among you, and you shall see their way, and their doings: and you shall be comforted concerning the evil that I have brought upon Jerusalem, in all things that I have brought upon it.Rimarran però salvi de' suoi alcuni, i quali ne trarranno fuori i figli, e le figlie: ecco, che questi verran da voi, vedrete i loro costumi, e le loro opere e vi consolerete, delle sciagure, che io ho mandato sopra Gerusalemme, e di tutto il peso, ond'io la ho aggravata.Yet shal there be left in it saluation of some bringing out sonnes, and daughters: behold they shal go forth to you, and you shal see their way, and their inuentions: and you shal be comforted vpon the euil, that I haue brought vpon Ierusalem in al thinges, that I haue brought in vpon it.tamen relinquetur in ea salvatio educentium filios et filias: / ecce ipsi ingredientur ad vos, / et videbitis viam eorum et adinventiones eorum, / et consolabimini super malo quod induxi in Jerusalem, / in omnibus quæ importavi super eam. 23And they shall comfort you, when you shall see their ways, and their doings: and you shall know that I have not done without cause all that I have done in it, saith the Lord God.E servirà a voi di consolazione il vedere i loro costumi, e le opere loro, e conoscerete, che non senza ragione ho fatto tutto quello, che ho fatto contro di lei, dice il Signore Dio.And they shal comfort you, when you shal see their way, and their inuentions: and you shal know that I haue not in vaine done al thinges, which I haue done in it, saith our Lord God.Et consolabuntur vos, / cum videritis viam eorum / et adinventiones eorum: / et cognoscetis quod non frustra fecerim omnia quæ feci in ea, / ait Dominus Deus.
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Year of the World 3411.
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Challoner
Uncleanness. That is, their filthy idols, upon which they have set their hearts: and which are a stumbling-block to their souls. (Challoner)
Worthington
They came, it seems, to tempt the prophet, (Calmet) as God shewed him. Thus worldlings consult Catholic priests; yet are resolved to join with heretics. (Worthington)
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Haydock
According. Hebrew, "in (Calmet) the multitude of his idols." (Haydock)
Calmet
I will still disclose the truth; (Chaldean) or a false prophet is here spoken of, whom God will suffer to deceive those who wish to be deluded. He will not have his own prophets speak an untruth. See 3 Kings 22:10. Christ evaded the insidious questions of his enemies, Matthew 21:23. (Calmet)
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Calmet
The. Septuagint, "he may ensnare the house," (Haydock) or "to bring" unto repentance. (Chaldean) (Calmet)
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Worthington
Turn. Such people must first be admonished to relinquish idols, heresy, etc., that they may come to God. (Worthington)
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Calmet
By myself, or on my own account. God does not encourage falsehood. (Calmet)
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Err. He speaks of false prophets, answering out of their own heads, and according to their own corrupt inclinations.
Challoner
Deceived, etc. God Almighty deceives false prophets, partly by withdrawing his light from them; and abandoning them to their own corrupt inclinations, which push them on to prophesy such things as are agreeable to those that consult them: and partly by disappointing them, and causing all things to happen contrary to what they have said. (Challoner)
Worthington
God permits the deception, to punish both the impostor and his hearers. (Worthington)
Calmet
He could do nothing of himself, (St. Jerome) 2 Kings 22:22. (Calmet)
Here also an interrogation might be used (Haydock) in Hebrew, "have I?" etc. (Feiffer dub. cent. 4. b. lviii.)
I have manifested the deceit, Ezechiel 13:18.
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Calmet
Be. They shall be punished alike. (Calmet)
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Worthington
Job. He and Noe[Noah] were dead, yet undoubtedly interceded for the people, or their names would not here be mentioned, Jeremias 15:1. (Worthington)
Calmet
When God is resolved to treat all with rigour, he will save only the just. They shall not be able to protect even their children. But Jerusalem shall not experience such severity, ver. 21. (Calmet)
St. Jerome
Noe could not avert the deluge, nor Job the death of his children, neither could Daniel rescue his people from captivity. (St. Jerome)
St. Augustine
The first denotes pastors, the second fathers of families, and Daniel such as live continent. (St. Augustine)
St. Chrysostom
All three had been very merciful. (St. Chrysostom, hom. 43:1. in Genesis)
Worthington
Job is placed for holy laymen, and Daniel for people of religious orders. (St. Gregory, Mor. 1:13.) (Worthington)
Haydock
Hence perhaps Job is placed last, though cotemporary with Moses, as most people suppose. He is not therefore a fabulous personage. (Haydock)
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Haydock
Pestilence. Septuagint, "death," as [in] ver. 21., (Calmet) denoting the plague, Ezechiel 5:2. (Haydock)
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Worthington
Left. Pastors will always remain to instruct God's children. (Worthington)
St. Jerome
Doings. Their words (Calmet) and conduct even in captivity, will evince that they have not been punished unjustly. (St. Jerome)
Haydock
From them you may judge what sort of men their fathers were; or, as they have been spared for their virtue, you may conclude that the rest would not have perished, if they had been innocent. (Haydock)
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Uncleanness.... That is, their filthy idols, upon which they have set their hearts: and which are a stumblingblock to their souls.
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Man, man.... That is, every man, an Hebrew expression.
14:9
The prophet shall err, etc.... He speaks of false prophets, answering out of their own heads and according to their own corrupt inclinations.—Ibid. I have deceived that prophet.... God Almighty deceives false prophets, partly by withdrawing his light from them; and abandoning them to their own corrupt inclinations, which push them on to prophesy such things as are agreeable to those who consult them: and partly by disappointing them, and causing all thing to happen contrary to what they have said.
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God reueled to the prophet that these men came not sincerely to lerne, but were setled in their hart to serue the idoles. As vvorldlie men in heretical countries do inquire of Catholique Priestes vvhat they should do but remaine resolued to participate with heretiks.
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Such men are first of al to be admonished, to depart from idolatrie heresie, schisme, & from al practise therof: which is the first step of true conuersion to God
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God permitteth false prophetes to be deceiued, & to deceiue in punishment of their owne sinnes, and of the people that heare them. 3. Reg. 22. v. 19. 2. Par. 18. v. 18.
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Daniel then liuing, Noe & Iob, departed from this life did sometime pray for the people; els this allegation of their interceding, were not to the purpose of confirming Gods immutable decre to punish this obstinate people. As is noted of Moyses and Samuel. Iere. 15.
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Noe is named for example of spiritual Pastors of the Church, Daniel of al religious orders, & Iob of holie laie people S. Gregorie, li 1. c. 1•. •or.
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There shal alvvayes be Pastors to bring forth & seede spiritual children of God.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.65
… He threatens that He will consume both the wall and them that daubed it, that is, those who sin and those who throw a cloak over them; as the evil rulers and priests have done, who caused the house of Israel to err according to their own hearts which are estranged in their lusts.
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 42
… God says by the prophet Ezekiel, “If the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet: I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 45
… wisdom, but, as I have exhorted you from the commencement of this treatise, “whereto you have already attained, walk therein,” and “even this shall God reveal unto you,” —if not in this life, yet certainly in the next, “for there is nothing covered that shall not be revealed.” When, therefore, you hear the Lord say, “I the Lord have deceived that prophet,”
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St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 4
… and I will send into it famine, and I will take away from it man and beast. And though these three men were in the midst of it, Noah, Daniel, and Job, they shall not deliver sons nor daughters; they themselves only shall be delivered.”
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St Cyprian of Carthage † AD 258 On the Lapsed 19
… Though these three men, Noah, Daniel, and Job, were in it, they should deliver neither sons nor daughters; but they only should be delivered themselves.”
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Pope St Clement I † AD 99 The Second Epistle of Clement 6
… For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.89
89. Who will cry aloud, Spare Thy People, O Lord, and give not Thine heritage to reproach, that the nations should rule over them? What Noah, and Job,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… “Though Moses himself and Samuel stood before me,” I would not receive their supplication for these men.” Yea, if it be Ezekiel who entreats, he will be told, “Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 20
For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham, or Noah, or Job, or Daniel.
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… 8 .) Because they had sinned indeed, but not a great sin. But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing. And that you may learn this, hear God saying through the prophet; “If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Hear at least what the virgins say, “Go ye to them that sell” ( Matt. xxv. 9 ); but they who went found not. Hear what Abraham saith, “A gulf between us and you.” ( Luke xvi. 26 .) Hear what Ezekiel saith concerning that day, that Noah, and Job, and Daniel shall in nowise deliver their sons. (
St Jerome † AD 420 Against Jovinianus 1.25
… If he meets us with the argument that in Ezekiel
St Augustine of Hippo † AD 430 Letters of St. Augustin 111.4
… thou wiser than Daniel?” who also is placed among the three righteous men to whom alone God saith that He would grant deliverance,—pointing, doubtless, in them to three representative righteous men,—declaring that he would deliver only Noah, Daniel, and Job, and that they should save along with themselves neither son nor daughter, but only their own souls?
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.106
… that might be sufficient for me in the argument which I hold with you, but by the testimony of the Spirit of God, speaking also by the mouth of Ezekiel, where he named three men of most eminent righteousness, Noah, Daniel, and Job, who, he said, were the only men that could be saved from a certain excessive wrath of God, which was hanging over all the rest.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.12
… Now, I suppose it is not easy to find in God’s Scripture so weighty a testimony of holiness given of any man as that which is written of His three servants, Noah, Daniel, and Job, whom the Prophet Ezekiel describes as the only men able to be delivered from God’s impending wrath.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 12
… And this the prophets themselves declared aloud; one saying, “Brother delivers not brother. Shall man deliver?” ( Ps. xlix. 7 , LXX.) And Ezekiel has declared somewhat more than this, saying, “Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters.” (
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St Justin Martyr † AD 165 Dialogue with Trypho 140
… For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’ And Ezekiel: ‘Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.’
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St Justin Martyr † AD 165 Dialogue with Trypho 44
… but some injunctions and acts were likewise mentioned in reference to the mystery of Christ, on account of the hardness of your people’s hearts. And that this is so, God makes known in Ezekiel, [when] He said concerning it: ‘If Noah and Jacob and Daniel should beg either sons or daughters, the request would not be granted them.’
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1. MEN OF THE ELDERS. — That is, from among the elders of Israel, namely the chief men and magistrates: for these were generally created from the old men. Whence also the senate received its name from old age, says Cicero in On Old Age. These came to Ezekiel to consult him, but falsely: therefore they sat with him: wherefore God reveals to the Prophet what kind they are, namely hypocrites, lest he wonder if he should answer them harshly according to their merits, or not answer at all. This is what he says: "Shall I answer them when they ask me?"
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3. THEY HAVE SET THEIR UNCLEANNESSES IN THEIR HEARTS — That is, as Aquila renders it: They have dedicated idols in their heart, namely as it were on an altar, that is they have impressed them deeply upon their heart, while outwardly they display the worship of the true God and a desire for the word of God and prophecy. worship and a desire for the word of God and prophecy. AND THE SCANDAL OF INIQUITY. worship and a desire for the word of God and prophecy. AND THE SCANDAL OF INIQUITY. — That is, idols which are to them a scandal and an occasion of all iniquity, that is of guilt and punishment and ruin, so that they stumble and fall into all evils and all plagues. THEY HAVE SET THEM AGAINST THEIR FACE, — so that they may fix their eyes and mind upon them and delight in them, that is to say. They have completely fixed their mind on idols, and have made their worship their end and highest good. Otherwise the Septuagint: The torment or punishment of their iniquity they have set against their face, that is, as Theodoret says, they know the punishments decreed by me for idolaters, and they do not care, but persist in idolatry; and as the Scholiast says, they sin shamelessly, neglecting my threat of punishment. SHALL I BEING ASKED ANSWER THEM? punishment. SHALL I BEING ASKED ANSWER THEM? — In Hebrew: Shall I being asked be asked, or being sought be sought? that is, although I am asked by them, am I truly asked and bound to answer? that is to say, No: for they ask me falsely, those who carry and ask idols in their heart. Thus Origen and Vatable and St. Jerome, saying: "He who comes to the Prophet with his former vices to inquire, I will answer him according to his heart and uncleannesses, so that as he wishes and believes, so also he may hear. For he does not deserve correction who interrogates not with a desire to learn but to test: nor does he deserve to hear the truth who interrogates fraudulently, but he is caught by his own heart. Thus Christ said to the scribes: Why do you tempt me, hypocrites? And again: Neither will I tell you by what power I do these things." To these applies that saying of Epicharmus: "What has a blind man to do with a mirror?" Excellently Ptolemy at the beginning of the Almagest: "Do not discourse," he says, "except with one who grants the truth; nor answer except to one seeking counsel from you and eagerly receiving it.
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4. MAN, MAN. — In Hebrew, man, man, that is any man, whosoever. Tropologically St. MAN, MAN. — In Hebrew, man, man, that is any man, whosoever. Tropologically St. Jerome: "Twofold," he says, "is man, the outer in speech, and the inner in heart. me: I the Lord will answer him in the multitude of his uncleannesses: 5. that the house of Israel may be caught in their own heart, by which they have departed from me in all their idols. 6. Therefore say to the house of Israel: Thus saith the Lord God: Be converted, and depart from your idols, and turn away your faces from all your abominations. 7. For any man of the house of Israel, and of the proselytes whosoever hath been a stranger in Israel, if he separate himself from me, and set up his idols in his heart, and put the scandal of his iniquity before his face, and come to the prophet to inquire of him concerning me: I the Lord will answer him by myself. 8. And I will set my face against that man, and will make him an example and a byword, and I will cut him off from the midst of my people: and you shall know that I am the Lord. 9. And if the prophet be deceived, and speak a word: I the Lord have deceived that prophet: and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. 10. And they shall bear their iniquity: according to the iniquity of him that inquireth, so shall the iniquity of the prophet be: 11. that the house of Israel may go no more astray from me, nor be defiled any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord of hosts.
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5. THAT THE HOUSE OF ISRAEL MAY BE CAUGHT IN THEIR OWN HEART. — That is, so that Israel, obeying its own affection and desire, may be caught by it as it were by a snare, that is to say. They themselves have spread snares in their own heart, by which they will be ensnared. Note that appetites and lusts are nets and snares to the one desiring them, by which he himself is caught; and often strangled. Thus also false prophets, preachers, confessors, who foster the lusts of their people, are snares of souls. Truly the Wise Man said, Proverbs v, 22: "His own iniquities catch the wicked, and he is held fast by the cords of his own sin;" and Isaiah, chapter v, 18: "Woe to you that draw iniquity with cords of vanity, and sin as with the rope of a cart." See the sayings there, as also Romans i, 24: "Wherefore God gave them up to the desires of their hearts."
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7. CONCERNING PROSELYTES. — Proselytes, that is, strangers, are called gentiles coming from elsewhere, so that they might be grafted into the religion of the Jews and the people of God. These are called those who fear God, Acts xiii, 16. Note here that God does not wish the Jews to permit foreigners among them to worship idols; much less therefore should Christians tolerate heretics exercising their heresy among them, says Maldonatus. BY ME, — not by the word of the Prophet, but by me, and my scourges, which I shall send upon him; or, as if to say, I myself shall pronounce my sentence against him. Whence it follows: not by the word of the Prophet, but by me, and my scourges, which I shall send upon him; or, as if to say, I myself shall pronounce my sentence against him. Whence it follows:
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8. I WILL MAKE HIM AN EXAMPLE, — of divine vengeance, which they will bring forth when they wish to propose it to someone or to curse. INTO A PROVERB, — into a fable, so that it be in the mouth of all; so that, when they wish to signify a great vengeance, they call it his punishment, just as we speak of the punishments of Tantalus and Tityus. wish to signify. INTO A PROVERB, — into a fable, so that it be in the mouth of all; so that, when they wish to signify a great vengeance, they call it his punishment, just as we speak of the punishments of Tantalus and Tityus.
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9. PROPHET, — that is, a false prophet; for a true one cannot err. I THE LORD HAVE DECEIVED, — that is, I permitted deception, did not reprove him when I could have, I tolerated his lying prophecies and promises, so that through him I might punish those who inquire, not of me, but of idols and their prophets. PROPHET, — that is, a false prophet; for a true one cannot err. I THE LORD HAVE DECEIVED, — that is, I permitted deception, did not reprove him when I could have, I tolerated his lying prophecies and promises, so that through him I might punish those who inquire, not of me, but of idols and their prophets. For it is fitting that to one consulting a fraudulent god and prophet, a fraudulent, captious and lying answer, or oracle, be given by the same. For he speaks of idolaters and false prophets, as is evident from verse 7, and from what he adds: "I will blot him out from the midst of my people." For how God deceives prophets, he himself declares, III Kings xxii, 21, where he deceived the prophets of Achab, in no other way than by permitting a spirit of falsehood, namely the devil, to deceive them. And reason itself and piety teach that God cannot be the author of falsehood, as Calvin blasphemously claims. Others interpret "deceived," that is, I made it manifest that he was deceived; others, "deceived," that is, I afflicted him with shame and punishment which he did not expect. You will ask, why is permission of deception in God called an action, namely deception? Why does he say "deceived," not, I permitted him to be deceived? I answer first, because permission in God is an action, namely a positive decree of permitting this or that deception, this or that sin. Without this prior decree, no demon or wicked man could deceive another, sin, or do anything, especially because God must physically concur and cooperate with deception, as with any act of sin, by his general concurrence; for without this concurrence of God nothing can be done or produced. Second, because this permission in God is certain and efficacious, and certainly produces its effect. Second, because this permission in God is certain and efficacious, and certainly produces its effect. For God foreknows from the fact that he penetrates and thoroughly perceives both the weakness and propensity of the human will, and the cunning, force and wickedness of the diabolic will, that such a man here and now, given such circumstances, will certainly and infallibly be deceived by the demon, if he permits it to the demon and loosens the reins to tempt and deceive him; having this foreknowledge, God says and decrees: I permit the demon to tempt and deceive such a one; whence it certainly follows that such a one is tempted and deceived. Just as therefore he who releases a hunting dog before a hare and sends it forth by hand is said to send the dog against the hare, because the dog will naturally and certainly attack the hare if released: so also God, permitting to the demon a certain deception, which the demon could not do without God's permission, is considered to deceive through him. For what anyone does through another, he seems to do through himself. God therefore permits evils otherwise than man: man negatively, God positively. Third, because God does this as a punishment for preceding sin, for example, hypocrisy and fraud. This deception therefore is a punishment of God, and a penalty inflicted by God on the fraudulent one. Why therefore should it not be ascribed to God, as to a just judge and avenger? For God, from the full and supreme dominion which he holds over all creatures and wills, directs them either actively toward good, or permissively toward evil, as it pleases and suits his providence either mercifully or justly; and his permission achieves its effect as certainly as an action, as I have said. Since therefore from this permission and punishment of God a man is certainly deceived, he is said to be deceived by God. Thus God "will mock the mockers," Proverbs iii, 34. Morally, learn here that God shows himself to men such as they themselves are, and exhibits himself toward them according to what they are. To the humble he shows himself meek and humble, to the sincere he shows himself sincere, to the faithful he shows himself faithful, to the loving he shows himself a friend, to the generous he shows himself generous, etc.; to the proud he shows himself exalted, to the deceitful he shows himself deceitful, to the hard he shows himself hard, to the avaricious he shows himself avaricious, etc. This is what the Psalmist sings, Psalm xvii, 26: "With the holy thou shalt be holy (O Lord! holy, that is, showing thyself pious toward him, exhibiting thyself benign to him), and with the innocent man thou shalt be innocent: and with the elect thou shalt be elect, and with the perverse thou shalt be perverted," that is to say, To the good, approved and elect man, thou shalt show thyself good, approved and elect: "With the perverse thou shalt be perverted," that is, not candidly, not benignly; but (so to speak) perversely, malignly and crookedly, that is, craftily, severely and hostilely thou shalt act; and thou shalt reverse thy proper manner, which is to have mercy and to do good; because he himself has become inverted and perverted from what he ought to be. Thus St. Jerome and Jansenius there. And Levit. xxvi, 27: "But if you will not yet for all this hearken to me, but will walk contrary to me: I also will walk against you with a contrary fury, and will chastise you with seven (that is, many) plagues for your sins." Thus he proceeded against the stubborn Pharaoh, alluring and craftily drowning him in the Red Sea; and against the proud Nebuchadnezzar, turning him into a beast, Daniel iv. Thus often to hypocrites and impious peoples he gives hypocritical and impious kings and magistrates, to undisciplined disciples undisciplined teachers, to querulous wives querulous husbands, to perverse parents perverse sons, etc. Similar proverbs are: "One deceit drives out another: There is gate before gate: Strife begets strife, fraud begets fraud: For a blind man one is put out of his eyes: Evil is cured by evil: Disease is burned out by disease: Mud is cleansed by mud: Deal with a Cretan as a Cretan."
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10. THEY SHALL BEAR THEIR INIQUITY, — both the false prophet and he who consults him. He calls iniquity the vengeance and punishment of iniquity. It is a metonymy; for the cause is put for its effect, the fault for the punishment. ACCORDING TO THEIR INIQUITY. It is a metonymy; for the cause is put for its effect, the fault for the punishment. ACCORDING TO THEIR INIQUITY. — That is, to him who asks me falsely and deceitfully, I shall answer falsely and deceitfully through the false prophet. Secondly, with equal punishment and destruction, each shall be punished with equal ruin for equal simulation, namely both the one consulting and the false prophet consulted.
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11. THAT ISRAEL MAY NOT ERR FURTHER FROM ME, — namely, seeing others who have departed from me have erred and been punished, as if to say: Thus by this punishment I free Israel from the following of false prophets. So Polycarp. 13. LAND (the inhabitants of the land), THAT THE TRANSGRESSOR TRANSGRESS, — that is, that he transgress greatly. So Polycarp. 13. LAND (the inhabitants of the land), THAT THE TRANSGRESSOR TRANSGRESS, — that is, that he transgress greatly. Origen here, homily 4, seems to take the land itself, as if it were animate and endowed with reason, just as Plato held that the spirit of God is the soul of the world: but he speaks metonymically; for elsewhere he teaches the contrary expressly. I WILL BREAK THE STAFF OF BREAD. — In Hebrew, the staff or support of bread, that is bread, which sustains life, as if to say: I will send famine upon it. See what I said on Isaiah III, 1. 14 concerning this phrase. See what I said on Isaiah III, 1. 14 concerning this phrase. THEIR SOULS, — that is themselves, their life and salvation. Daniel is a type of Christ, whose ultimate and most perfect age was his thirty-fourth year. Daniel therefore, still living here, is celebrated by God, and as it were canonized. Thus Nicholas V, the Pontiff, said of St. Antoninus: "St. Antoninus can be canonized while living just as St. Bernard was canonized when dead." Thus St. Agatha as it were canonized St. Lucy while living: for when St. Lucy invoked her and asked that she heal the mother Eutychius, she heard from her: "Why do you ask of me, sister Lucy, what you yourself will be able to provide immediately for your mother?" Thus also St. Paul was as it were canonized by God saying: "This man is a vessel of election to me," Acts ix, 15; and John the Baptist, Luke i, 15; and Jeremiah, cap. i, 5. Therefore the heretics impiously abuse these passages, so that from them they might prove that Saints in heaven are not to be invoked. For first, Noah and Job, at the time of Ezekiel were not in heaven, but in limbo, that is in a state not of beatitude and vision, but of penance and darkness: Daniel however was living on earth. From which, according to the argumentation of the heretics, it would be inferred by parity of reasoning that the prayers of the just still living should not be sought, which nevertheless St. Paul often demands, asking that the faithful pray for him, and for the conversion of the gentiles, and the propagation of the Gospel. Second, God does not here forbid that the Saints be invoked, but asserts that he will not hear them, not because he does not love them, or otherwise would not hear them: but because the crimes and obstinacy of Judea are now so great that he has decreed to lay it utterly waste through the Chaldeans, and will not allow himself to be moved by anyone's prayers to spare them. For otherwise it is certain that Daniel, cap. ix, 13, obtained freedom for the Jews from Babylonian captivity through repentance; Job, cap. xlii, 8, pardon for his friends; Noah, that men should perish no more by flood, Genesis viii, 21, through his prayers and sacrifices. Rather therefore the contrary should be inferred from this, namely that the Saints are to be invoked. For God commanded this to the friends of Job, cap. xlii, 8, saying: "Go to my servant Job: my servant Job shall pray for you." Thus a king says to a prince whom he loves: Do not pray for this traitor, because I will not hear you, as if to say: Otherwise I would hear you, but this time I will not, because the crime is enormous.
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17. IF I SHALL SAY, — that is, if I shall command, if I shall ordain that the sword of the enemy punish the sinning land. 19. IN BLOOD, — corrupting the blood by pestilential air, which when corrupted infects the other members of man. So Vatablus. Second, better Prado and Maldonatus, in blood, they say, that is unto slaughter and carnage, so that blood, that is life, may be poured out.
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20. AND NOE, AND DANIEL, AND JOB. — You may ask why these three are named before Abraham, Jacob, Moses? First, Origen, according to St. Jerome, answers, because these three saw, first, prosperity; second, adversity; third, again prosperity. Namely, Noe saw the world intact, soon destroyed by the flood, and shortly after renewed. Daniel saw the Jews flourishing, captured and restored. Job saw his own happiness, affliction and restoration, as if to say: Thus also the people of Israel, if they repent, will return to their homeland and their former happiness. But this is not to the purpose of this chapter. Second, St. Jerome says that these three are as it were three examples of divine severity. For neither Noe, a perfect man, could turn away the wrath and flood of God except from his sons, who were just, and were preserved as a seed of men; nor could Daniel turn away the Babylonian captivity from the people, nor Job death from his sons and daughters. But only Noe himself with his just ones from the flood; Job from pestilential death; Daniel from the lions, on account of his justice were freed by God. Thus also Maldonatus. And this is said quite aptly, as if arguing from example. Just as neither Noe freed the world, nor Job his sons, nor Daniel his people, so now they will not be able to free my people. Third, on the contrary St. Chrysostom, homily 47 on Genesis, answers: Because, he says, Noe his sons and daughters; thus Daniel and Job saved many others, both relatives, both fellow citizens, both their subjects. Fourth, most fully Prado answers, because these three in their age, like illustrious suns of justice shone forth to the world, and were most loving of the salvation of others; and therefore most dear to God, and were most efficacious in prayer. Whence of Noe it is said Eccles. xliv, 17, that "he became the reconciliation of the world," namely that he might restore it. Job also was most upright, cap. i, vers. 1, as also Daniel, who is called by God "a man of desires." Note: At that time Daniel was living, when Ezechiel gave this eulogy of him, and compared him to Noe and Job, and he was only 34 years old; for he was 20 years old when he was taken to Babylon in the third year of Joakim, who afterwards reigned still 8 years, to whom his son Joachin succeeded, who in the third month was taken to Babylon. But Ezechiel prophesied this in the sixth year from the translation of Joachin, as is evident from cap. viii, 1 and 20. This sixth year of Joachin therefore was the fourteenth year from the translation of Daniel. Add 14 to 20, you will have 34 years of the life of Daniel, when Ezechiel said this of him. It was therefore this Tropologically St. Jerome: "If Noe," he says, "Job and Daniel gathered together, cannot turn away from those who dwell in a sinful land the wrath of God; what is to be said of those who think that by the merit of parents sinful sons can be freed from the fires of hell? Whence neither can a just father free a sinful son, nor shall a mother of holy conversation give the rewards of chastity to an unchaste daughter. On the contrary the vices of parents will not harm their sons, but the soul that has sinned, that same shall die. Lot dwelling in Sodom, but a stranger both in spirit and flesh, did not free his wife, because she looked back; but only his daughters, who perhaps had not sinned." Finally symbolically, Abba Pastor in the Lives of the Fathers used to say: "Poverty, tribulation and discretion are the operations of solitary and perfect life. For it is written: If these three men, Noe, Job and Daniel, shall be there, Noe has the person of those possessing nothing; Job however, the person of those afflicted; Daniel truly, of those discerning. If therefore these three actions are in a man, God dwells in him." And St. Gregory, homily 16 in Ezechiel: "In Noe," he says, "Daniel and Job, preachers, the continent and the married are marked. For Noe directed the ark in the waves, and therefore held the figure of rulers. Daniel in the court of the king devoted to abstinence, and therefore marked the life of the continent. Job placed in marriage, and exercising care of his own house pleased, through whom the order of good married persons is duly marked." And St. Bernard, sermon And St. Bernard, sermon on that passage of Psalm 84: I will hear what the Lord will speak in me: "Noah," he says, "Daniel and Job express three orders: of the continent, of prelates and of the married; if indeed the continent convert from carnal desires to those things which are of the heart, that is to spiritual desires. Whence also Daniel is called by the Angel a man of desires. And prelates should strive to benefit more than to preside: since holiness especially befits them. Whence also in the psalm they are specially called saints. And the married should not transgress the commandments, so that deservedly the people of the Lord, and the sheep of his pasture ought to be named." The same St. Bernard, sermon On the Three Orders of the Church to the Fathers in Chapter: "There are three," he says, "Noah, Daniel and Job: of whom the first crosses by ship, the second by bridge, the third by ford. Moreover these three men signify three orders of the Church. Noah indeed the ark lest it perish in the flood, where straightway I recognize the form of the rectors of the Church. Daniel a man of desires devoted to abstinence and chastity, he himself is the order of the continent and penitent, vacant to God alone. Job also dispensing well the substance of this world in marriage, designates the faithful people lawfully possessing earthly things," etc.
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21. MY WORST JUDGMENTS. — The Septuagint, vengeances, that is most bitter scourges: or "judgments," that is judges, avengers, or rather lictors, who exact vengeance upon the wicked. 22. Jerusalem, that I may cut off from it man and beast: 22. yet there shall be left in it some that shall be saved, who shall lead out sons and daughters: behold they shall come in unto you, and you shall see their way and their devices, and you shall be comforted concerning the evil that I have brought upon Jerusalem, in all things that I have brought upon it. — That is, behold they shall be led away captive into Babylon, in which you are, as if to say, They shall follow you, not you yourselves. 23. They shall follow you, not you yourselves. 23. WHEN YOU SHALL SEE THEIR WAY (namely their wicked manners, on account of which I punished others, but them I preserved out of mercy: and thus) YOU SHALL BE COMFORTED, — seeing that deservedly on account of such great crimes I have overthrown the city and temple of Jerusalem, and yet mercifully preserved some, and their wicked sons (though led away captive into Babylon) as a seed-bed of the stock of Abraham, whereas I have utterly destroyed other nations. For thus he answers the elders, wondering at the threats of Jeremiah and Ezekiel, how God would lose his nation and city, equally as other nations? For he answers that God deals more mildly with the Jews, whom he does not utterly destroy, as he destroyed other nations.
Machine translation from the Latin, not reviewed.
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Ezechiel (Heb. Jēḥezqēl «God is strong» or «God strengthens»)
… They formed colonies, in which the elders held a certain authority (Ez. 8:1; 14:1; 20:1). Jeremiah's advice to build houses and plant gardens (Jer. 29) and the great prosperity of the exiles at the time of the return show how the exiles were permitted to improve …
14:6
… idolatry, especially in the more recent books (Wis. 14:13 ff.), but also in more ancient texts, particularly in the Letter of Jeremiah and in frequent very energetic affirmations of the great prophets (Is. 40:19, 20; 44:13-19; Jer. 10:3 ff.; Ez. 6:4, 5; 14:6 ff.; Dan. 3:12 ff.). …
14:8
… Finally, m. is identified with "fable" in the pejorative sense (Ezek. 21:5; hence "to become a byword," Ezek. 14:8; Ps. 44 [45]:15; 2 Chron. 7:20; 1 Kings 9:7; Deut. 28:37).
and the object of the same (Deut. 28, 37; I Kings 9, 7; Jer. 24, 9; Ezek. 14, 8 etc.). …
14:13
… 9:7-10:4; selāh (a word of uncertain interpretation, intercalated between strophe and strophe); ideas or terms repeated in a different way, which D. H. Müller called responsio (if the repetition is found in the same place in several strophes, as in Ez. 14:13-20), concatenatio (if the ending of one strophe is taken up at the beginning of the next), inclusio (if the repetition concerns the beginning and the end of the same strophe). …
14:14
A very ancient Judeo-Christian tradition confused him with the prophet Daniel because of the similarity of the name (the Masoretes in Ez. 14:14-20 and 28:3 propose Dāni'ēl instead of Dāni'ēl of the current text) and of the wisdom, and because of ignorance of other famous D.s of antiquity.
… Perhaps Danel too (cf. Ezek. 14:14-20; 28:3) lived in the time of the P. Of the antediluvians there are two
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.