The prophet eats the book, and receives further instructions: the office of a watchman.
Against a stubborne people, to whom he must preach, 8. the prophet is streingthened, 12. by increase of spirite: 17. charged to execute his office. 22. But first to be silent for a time,
1And he said to me: Son of man, eat all that thou shalt find: eat this book, and go speak to the children of Israel.(Il Signore) disse a me: Figliuol dell'uomo, mangia tutto quello, che troverai, mangia questo volume, e va, e parla a' figliuoli a' Israele.AND he said to me: Sonne of man whatsoeuer thou shalt finde eate: eate this volume, and going speake to the children of Israel.Et dixit ad me: Fili hominis, quodcumque inveneris, comede: comede volumen istud, et vadens loquere ad filios Israël. 2And I opened my mouth, and he caused me to eat that book:E apersi la mia bocca, ed ei mi fe' mangiar quel volume:And I opened my mouth, and he fed me with that volume:Et aperui os meum, et cibavit me volumine illo: 3And he said to me: Son of man, thy belly shall eat, and thy bowels shall be filled with this book, which I give thee, and I did eat it: and it was sweet as honey in my mouth.Ed ei disse a me: Figliuolo dell'uomo, il tuo ventre si ciberà, e le tue viscere si empieranno di questo volume, che io ti do. E lo mangiai, e fu dolce alla mia bocca come il miele.and he said to me: Sonne of man thy bellie shal eate, and thy bowels shal be filled with this volume, which I geue thee. And I did eate it: and it was made in my mouth sweete as honie.et dixit ad me: Fili hominis, venter tuus comedet, et viscera tua complebuntur volumine isto quod ego do tibi. Et comedi illud, et factum est in ore meo sicut mel dulce. 4And he said to me: Son of man, go to the house of Israel, and thou shalt speak my words to them.Ed ei disse a me: Figliuolo dell'uomo, va alla casa d'Israele, e annunzierai loro le mie parole;And he said to me: Sonne of man goe to the house of Israel, and thou shalt speake my wordes to them.Et dixit ad me: Fili hominis, vade ad domum Israël, et loqueris verba mea ad eos. 5For thou art not sent to a people of a profound speech, and of an unknown tongue, but to the house of Israel:Imperocché non ad un popolo di astruso linguaggio, e d'ignota favella se' tu mandato, ma alla casa d'Israele;For not to a people of profound speach, and of an vnknowne tongue art thou sent, to the house of Israel.Non enim ad populum profundi sermonis et ignotæ linguæ tu mitteris ad domum Israël: 6Nor to many nations of a strange speech, and of an unknown tongue, whose words thou canst not understand: and if thou wert sent to them, they would hearken to thee.Né a popoli vari di astruso linguaggio, e d'ignota favella, de' quali tu non possa capire il discorso; e se a questi tu fossi mandato, ei ti ascolterebbero.Neither to manie peoples of profonnd speach, & of an vnknowne tongue, whose wordes thou canst not heare: and if thou were sent to them, they would heare thee.neque ad populos multos profundi sermonis et ignotæ linguæ, quorum non possis audire sermones: et si ad illos mittereris, ipsi audirent te:
7But the house of Israel will not hearken to thee: because they will not hearken to me: for all the house of Israel are of a hard forehead and an obstinate heart.Ma la casa d'Israele non vuole udir te, perchè me stesso non vuole udire: perocché la casa tutta d'Israele è di fronte impudente, e di cuore indurito.But the house of Israel wil not heare thee: because they wil not heare me. for al the house of Israel is of a shameles forehead, and hard harted.domus autem Israël nolunt audire te, quia nolunt audire me: omnis quippe domus Israël attrita fronte est, et duro corde. 8Behold I have made thy face stronger than their faces: and thy forehead harder than their foreheads.Ecco io do a te faccia più tosta delle facce loro, e fronte più dura delle lor fronti.Behold I haue made thy face stronger then their faces, and thy forehead harder then their foreheads.Ecce dedi faciem tuam valentiorem faciebus eorum, et frontem tuam duriorem frontibus eorum: 9I have made thy face like an adamant and like flint: fear them not, neither be thou dismayed at their presence: for they are a provoking house.Ti darò faccia come di diamante, e di selce, non aver paura, e non ti conturbare dinanzi a loro, perchè ella è una contumace famiglia.As the adamant, and as the flint stone haue I made thy face: feare them not, neither be afrayd of their face: because it is an exasperating house.ut adamantem et ut silicem dedi faciem tuam: ne timeas eos, neque metuas a facie eorum, quia domus exasperans est. 10And he said to me: Son of man, receive in thy heart, and hear with thy ears, all the words that I speak to thee:E disse a me: Figliuolo dell'uomo, tutte le parole ch'io dico a te, ricevile nel cuor tuo, e ascoltale colle tue orecchie.And he said to me: Sonne of man, al my wordes which I speake to thee, take in thy hart, and heare with thine eares:Et dixit ad me: Fili hominis, omnes sermones meos quos ego loquor ad te, assume in corde tuo, et auribus tuis audi: 11And go get thee in to them of the captivity, to the children of thy people, and thou shalt speak to them, and shalt say to them: Thus saith the Lord: If so be they will hear, and will forbear.E va, presentati a' fuorusciti, ai figliuoli del popol tuo, e parlerai loro, e (se per sorte ascoltino, e si posino) dirai loro: Queste cose dice il Signore Dio.And goe, enter into the transmigration, to the children of of thy people, and thou shalt speake to them, and shalt say to them: Thus saith our Lord God: if perhaps they wil heare, and be quiet.et vade, ingredere ad transmigrationem, ad filios populi tui, et loqueris ad eos: et dices eis: Hæc dicit Dominus Deus: si forte audiant et quiescant.
12And the spirit took me up, and I heard behind me the voice of a great commotion, saying: Blessed be the glory of the Lord, from his place.E presemi lo spirito, e udii dietro a me voce di grande strepito: Benedetta la gloria del Signore nel luogo santo di lui.And the spirit tooke me vp, and I heard behinde me the voice of a great commotion: Blessed be the glorie of our Lord from his place,Et assumpsit me spiritus, et audivi post me vocem commotionis magnæ: Benedicta gloria Domini de loco suo: 13And the noise of the wings of the living creatures striking one against another, and the noise of the wheels following the living creatures, and the noise of a great commotion.E (udii) il romore delle ali degli animali, delle quali l'una batteva l'altra, e il romorio delle ruote, che seguivano gli animali, e voce di grande strepito.and the voice of the winges of liuing creatures striking one against an other, & the voice of wheeles folowing the liuing creatures, and the voice of a great commotion.et vocem alarum animalium percutientium alteram ad alteram, et vocem rotarum sequentium animalia, et vocem commotionis magnæ. 14The spirit also lifted me, and took me up: and I went away in bitterness in the indignation of my spirit: for the hand of the Lord was with me, strengthening me.E lo spirito mi sollevò, e mi prese, e me n'andava amareggiato dall'ira del mio spirito; ma era meco la mano del Signore, che mi fortificava.The spirit also lifted me, & tooke me vp: & I went away bitter in the indignation of my spirit: for the hand of our Lord was with me, strengthening me.Spiritus quoque levavit me, et assumpsit me: et abii amarus in indignatione spiritus mei: manus enim Domini erat mecum, confortans me. 15And I came to them of the captivity, to the heap of new corn, to them that dwelt by the river Chobar, and I sat where they sat: and I remained there seven days mourning in the midst of them.E giunsi ai fuorusciti presso aduna massa di nuove biade, dov'eran que', che abitavano presso il fiume Chobar, e mi posi a sedere dove quelli sedevano; ed ivi mi stetti sette giorni afflitto in mezzo a loro.And I came to the transmigration, to the heape of new corne, to them, that dwelt by the riuer Chobar, and I sate where they sate: and I taried there seuen dayes mourning in the middes of them.Et veni ad transmigrationem, ad acervum novarum frugum, ad eos qui habitabant juxta flumen Chobar: et sedi ubi illi sedebant, et mansi ibi septem diebus mœrens in medio eorum.
16And at the end of seven days the word of the Lord came to me, saying:E passati sette giorni, parlò a me il Signore, dicendo:And when seuen dayes, were passed, the word of our Lord was made to me, saying:Cum autem pertransissent septem dies, factum est verbum Domini ad me, dicens: 17Son of man, I have made thee a watchman to the house of Israel: and thou shalt hear the word out of my mouth, and shalt tell it them from me.Figliuolo dell'uomo, io ti ho dato per sentinella alla casa d'Israele, e dalla mia bocca udirai le mie parole, e le annunzierai loro da parte mia.Sonne of man, a watchman to the house of Israel haue I geuen thee: and thou shalt heare the word out of my mouth, and shalt tel it them from me.Fili hominis, speculatorem dedi te domui Israël, et audies de ore meo verbum, et annuntiabis eis ex me. 18If, when I say to the wicked, Thou shalt surely die: thou declare it not to him, nor speak to him, that he may be converted from his wicked way, and live: the same wicked man shall die in his iniquity, but I will require his blood at thy hand.Se quando io dico all'empio: Certo che tu morrai, tu non glielo annunzi, e non gli parli, affinchè si ritragga dalla via di sua empietà, e viva; l'empio stesso morrà nel suo peccato, ma del sangue di lui domanderò conto a te.If when I say to the impious: Dying thou shalt dye: thou tel him not, nor speake that he may be turned away from his impious way, and liue: the same impious man shal dye in his iniquitie, but his bloud I wil requyre at thy hand.Si, dicente me ad impium: Morte morieris, non annuntiaveris ei, neque locutus fueris ut avertatur a via sua impia et vivat, ipse impius in iniquitate sua morietur, sanguinem autem ejus de manu tua requiram. 19But if thou give warning to the wicked, and he be not converted from his wickedness, and from his evil way: he indeed shall die in his iniquity, but thou hast delivered thy soul.Ma se tu avrai avvisato l'empio, e quegli non si sarà convertito dalla sua empietà, e dall'empia sua via, egli morrà nella sua iniquità, ma tu hai liberata l'anima tua.But if thou denounce to the impious, and he be not conuerted from his impietie, and from his impious way: he verely shal dye in his iniquitie, but thou hast deliuered thy soule.Si autem tu annuntiaveris impio, et ille non fuerit conversus ab impietate sua et a via sua impia, ipse quidem in iniquitate sua morietur: tu autem animam tuam liberasti. 20Moreover if the just man shall turn away from his justice, and shall commit iniquity: I will lay a stumblingblock before him, he shall die, because thou hast not given him warning: he shall die in his sin, and his justices which he hath done, shall not be remembered: but I will require his blood at thy hand.Similmente se il giusto abbandonerà la sua giustizia, e farà opere inique, io porrò inciampo dinanzi a lui; ei morrà, perchè tu non lo hai ammonito: morrà nel suo peccato, e non farassi ricordanza delle opere giuste, che egli fece; ma del sangue di lui chiederò conto a te.Yea and if the iust shal be turned from his iustice, & shal doe iniquitie: I wil lay a stumbling blocke before him, he shal dye: because thou hast not told him, he shal dye in his sinne, and his iustices which he hath done shal not be in memorie: but his bloud I wil require at thy hand.Sed et si conversus justus a justitia sua fuerit, et fecerit iniquitatem, ponam offendiculum coram eo: ipse morietur quia non annuntiasti ei. In peccato suo morietur, et non erunt in memoria justitiæ ejus quas fecit: sanguinem vero ejus de manu tua requiram.
21But if thou warn the just man, that the just may not sin, and he doth not sin: living he shall live, because thou hast warned him, and thou hast delivered thy soul.Che se tu avrai ammonito il giusto, affinchè il giusto non pecchi, ed egli non peccherà: egli avrà vera vita, perchè tu lo hai ammonito, e tu hai liberata l'anima tua.But if thou warne the iust that the iust sinne not, and he doe not sinne: liuing he shal liue, because thou hast warned him, and thou hast deliuered thy soule.Si autem tu annuntiaveris justo ut non peccet justus, et ille non peccaverit, vivens vivet, quia annuntiasti ei, et tu animam tuam liberasti. 22And the hand of the Lord was upon me, and he said to me: Rise and go forth into the plain, and there I will speak to thee.E si fe' sentire sopra di me la mano del Signore, e dissemi: Sorgi, e va alla campagna, ed ivi io parlerò con te.And the hand of our Lord was made vpon me, and he said to me: Rising goe out into the fielde, and there I wil speake with thee.Et facta est super me manus Domini, et dixit ad me: Surgens egredere in campum, et ibi loquar tecum. 23And I rose up, and went forth into the plain: and behold the glory of the Lord stood there, like the glory which I saw by the river Chobar: and I fell upon my face.E alzatomi andai alla campagna, ed ecco, che ivi si stava la gloria del Signore, come quella gloria, ch'io vidi presso il fiume Chobar: ed io caddi boccone.And rising I went out into the filde: and behold the glorie of our Lord stood there as it were the glorie, which I saw by the riuer Chobar: and I fel on my face:Et surgens egressus sum in campum: et ecce ibi gloria Domini stabat, quasi gloria quam vidi juxta fluvium Chobar: et cecidi in faciem meam. 24And the spirit entered into me, and set me upon my feet: and he spoke to me, and said to me: Go in; and shut thyself up in the midst of thy house.Ed entrò in me lo spirito, e rizzommi su' miei piedi, e parlommi, e dissemi: Va, e rinchiuditi nella tua casa.And the spirit entered into me, and set me vpon my feete: and he spake to me, and sayd to me: Goe in, and be shut vp in the middes of thy house.Et ingressus est in me spiritus, et statuit me super pedes meos, et locutus est mihi, et dixit ad me: Ingredere, et includere in medio domus tuæ. 25And thou, O son of man, behold they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them.Ed ecco, che a te, o figliuolo dell'uomo, son messe le catene, e con esse ti legheranno, e tu non potrai uscire di mezzo a loro.And thou sonne of man, behold bandes are geuen vpon thee, and they shal binde thee in them: and thou shalt not goe forth from the middes of them.Et tu, fili hominis, ecce data sunt super te vincula, et ligabunt te in eis, et non egredieris de medio eorum.
26And I will make thy tongue stick fast to the roof of thy mouth, and thou shalt be dumb, and not as a man that reproveth: because they are a provoking house.E farò, che la tua lingua ti si attacchi al palato, e sarai mutolo, e non più come un riprensore; perocché ella è una contumace famiglia.And I wil make thy tongue cleaue to the roofe of thy mouth, and thou shalt be dumme, not as a man controwling: because it is an exasperating house.Et linguam tuam adhærere faciam palato tuo, et eris mutus, nec quasi vir objurgans, quia domus exasperans est. 27But when I shall speak to thee, I will open thy mouth, and thou shalt say to them: Thus saith the Lord God: He that heareth, let him hear: and he that forbeareth, let him forbear: for they are a provoking house.Ma quando io ti avrò parlato, aprirò la tua bocca, e tu dirai loro: Queste cose dice il Signore Dio: Chi ascolta, ascolti, e chi dorme, dorma; perocché ella è una contumace famiglia.But when I shal speake to thee, I wil open thy mouth, and thou shalt say to them: Thus saith our Lord God: He that heareth let him heare: and he that is quiet, let him be quiet: because it is an exasperating house.Cum autem locutus fuero tibi, aperiam os tuum, et dices ad eos: Hæc dicit Dominus Deus: Qui audit, audiat, et qui quiescit, quiescat: quia domus exasperans est.
3:1
Year of the World 3409.
Challoner
Eat this book, and go speak to the children of Israel. By this eating of the book, was signified the diligent attention and affection with which we are to receive and embrace the word of God; and to let it as it were, sink into our interior by devout meditation. (Challoner)
Worthington
The revelation came from God, ver. 10. (Worthington)
3:2
Haydock
Book, in spirit; (Calmet) or in reality, he chewed the volume. (Haydock)
3:3
Mouth. I readily accepted the commission, but soon found the difficulties to which it would expose me, ver. 12., Jeremias 15:16., and Apocalypse 10:10.
3:6
Calmet
Unknown. Hebrew, "heavy." (Calmet)
Haydock
Protestants, "hard." (Haydock)
It is not above thy strength, Deuteronomy 30:12.
Calmet
But the time was not yet come. (Calmet)
Worthington
From this text and Matthew 11:21., it appears that "the same grace" is accepted by some and rejected by others, as "more grace is added to the former, which was sufficient before, and by this....is made effectual" through God's mercy, Romans ix. (Worthington)
Those who reject the first grace, can blame only themselves, if they receive no more. The same grace falling on a heat better prepared by God, like seed on good soil, is more fruitful.
3:7
Haydock
Hard. Literally, "rubbed" like a stone, or brass; attrita. (Haydock)
Haydock
God's ambassadors (Ephesians 6:20.; Calmet) must do their utmost. (Haydock)
Calmet
The success must not puff them up, nor the failure too much depressed them, as all regards God, (Matthew 10:40.) who will know how to make things conduce to his own glory. They must only bewail the blindness of sinners. (Calmet)
Haydock
The care of them, and not the cure, will be required at their hands, ver. 19. (Haydock)
3:8
Calmet
Harder. If they will not blush, thou shalt not be ashamed to lay their disorders before their eyes, though they be such as ought not to be mentioned, as becomes saints. (Haydock) See Ezechiel 16.; chap 22. (Calmet)
3:12
St. Jerome
Spirit; wind (Hugo) or angel, took me through the air; (Prado.) or, I went willingly. (St. Jerome)
Commotion, like an earthquake, (Hebrew; Septuagint) occasioned by the motion of the chariot, or the voice of the cherubim, ver. 13.
3:14
Haydock
Spirit, resolved to rebuke (Calmet) sinners. Septuagint, "the spirit of the Lord also lifted me....and I went aloft (like a meteor; meteoros) by the impulse of my spirit; for the hand of the Lord upon me was strong; and I went loft, to the captivity, and passed through them....conversing in the midst of them." (Haydock)
3:15
Calmet
The heap of new corn. It was the name of a place; in Hebrew, Telabib, (Challoner) as the Chaldean leaves it (Menochius) with the three Greek interpreters. (Calmet)
Haydock
Tel means "a heap," and abib "new corn." (Haydock)
There was no new wheat in the fourth month, but rather in May or June, Ezechiel 1:1. Ptolemy places Thelda near the Chaboras.
Haydock
Mourning; or Protestants, "astonished," like Job's friends, for people dead in sin. (Haydock)
Haydock
Many suppose that he never spoke. Yet this is not certain, (ver. 11.; Calmet) though probable from ver. 16. (Haydock)
3:17
Calmet
Watchman: the usual title of those placed over others, Ezechiel 33:2., and Isaias 21:6. Let none perish through thy neglect. (Calmet)
St. Gregory
"He (the pastor) kills the man whom he delivers up to death by silence." (St. Gregory, hom. 11:9.)
3:20
Haydock
Iniquity, for want of thy instruction; (Haydock) or, if thou neglect to reclaim him, (Calmet) and he perish, or owe his conversion to another, when duty requires thee to take care of him, thou shalt answer for the possible bad consequences. Thy sin is great, whatever become of him. But if he be damned, though he must blame himself chiefly, yet the blood of his soul shall cry for vengeance more than Abel's. (Haydock)
Worthington
Before him, taking away my grace in punishment of his revolt. (Worthington)
Origin
If thou neglect to attempt reclaiming him, thou shalt perish with him; (St. Gregory) or if he be exposed to trial, and thou abandon him, (Vatable) or if thou neglect to husband well the precious moments, when I open his eyes, and fill him with apprehensions of his dangerous state, I will require, etc. (Origin; St. Jerome)
Calmet
Remembered. Ingratitude causes the fruits of virtue to decay, and former crimes to revive, in some sense. (St. Thomas, [Summa Theologiae] 3:p. q. 88. a. 1.) (Matthew 5:26.) (Calmet)
3:21
Worthington
Warn. It is the duty of a pastor to warn the just as well as sinners. (Worthington)
Haydock
It will not suffice to do this publicly: sometimes we must go from house to house, like St. Paul, and compel those who are in the hedges to enter the marriage feast, by the most persuasive arguments. (Haydock)
3:25
Calmet
Bands. It is uncertain whether by his order, or they supposed he was deranged, as our Saviour's brethren meant to treat him, Mark 3:21. The Chaldean explains it figuratively of God's order, attaching the prophet to his service. (Calmet)
Calmet
But real chains would more forcibly shew the future captivity of Juda (Haydock) which the prophet declared both by words and actions. (Calmet)
3:26
St. Jerome
House. "When there is a multitude of sins, (or sinners; peccatorum) the offenders are unworthy of being corrected by the Lord." (St. Jerome)
Calmet
The prophet's silence might suffice to admonish them. (Calmet)
Menochius
He heard the Lord's commands to Ezechiel 11:24., before he spoke to the people. (Menochius)
3:27
Haydock
Forbeareth. Septuagint, "disbelieveth, let him disbelieve." So we read, He that is unjust, let him be unjust still; (Apocalypse 22:11.) which denotes the most desperate condition. (Haydock)
St. Jerome
Aquila (2 edition) has, "he who abandons, shall be abandoned." (St. Jerome)
Calmet
The man who makes good use of grace shall receive more; but he who despises the offers of God, shall be justly deprived of them in his greatest need. (Calmet)
3:1
Eat this book, and go speak to the children of Israel.... By this eating of the book was signified the diligent attention and affection with which we are to receive, and embrace the word of God; and to let it, as it were, sink into our interior by devout meditation.
3:15
The heap of new corn.... It was the name of a place: in Hebrew, tel abib.
3:1
By this Metaphor of eating a booke is signified, that the prophet receiued reuelations from 〈…〉, as appeareth. v. 10. &c.
3:6
By this place and the like (Mat. 11. v. 21.) it semeth that the same grace being offered to diuers persons, some do accept it, and some do not: but the cause of difference is by more grace added to the former which was sufficient before, and by this super adde d•tion is made effectual. That God geueth this abundance to some is of his mercie, and that he geueth it not to others is no iniurie. Ro 9.
3:20
I wil take away my grace from him, in punishment of his reuolting from me.
3:21
A preachers office is as wel to warne the iust to perseuere in iustice as to admonish the wicked to repent, & returne to God.
3:1
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 69
… for he too saith the very same thing, “The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word.” ( Isa. l. 4 , LXX.) What more than Jeremiah? for he too when he was sent was inspired. ( Jer. i. 9 .) What then Ezekiel? for he too, after eating the roll, so spake. (
St Jerome † AD 420 The Letters of St. Jerome 147.3
… “Open thy mouth and eat what I shall give thee. And behold,” he says, “an hand was sent unto me; and, lo, a roll of a book was therein; and he spread it before me; and it was written within and without: and there was written therein lamentations, and a song, and woe.”
3:2
Origen † AD 254 Origen Against Celsus i.48
… and smelling, so to speak, with no sensible organs of perception, and laying hold on the Logos by faith, so that a healing effluence from it comes upon them, saw in this manner what they record as having seen, and heard what they say they heard, and were affected in a similar manner to what they describe when eating the roll of a book that was given them.
3:3
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but “when they have well drunken,” then indeed it is as here, but with the Prophets it is otherwise. (
3:11
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” ( Gen. xviii. 21 ); and, “Now I know that thou fearest God” ( Gen. xxii. 12 ); and, “If they will hear” (
3:12
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.1
… our Lord’s words, ‘I in the Father and the Father in Me ;’ saying, ‘How can the One be contained in the Other and the Other in the One?’ or ‘How at all can the Father who is the greater be contained in the Son who is the less?’ or ‘What wonder, if the Son is in the Father,’ considering it is written even of us, ‘In Him we live and move and have our being
3:15
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… Therefore, you see, they had power either to speak or to refrain from speaking. For they were not bound by necessity, but were honored with a privilege. For this cause Jonah fled; ( Jonah i. 3 .) for this cause Ezekiel delayed; (
3:17
St Justin Martyr † AD 165 Dialogue with Trypho 82
… If the sinner sin, and thou warn him not, he himself shall die in his sin; but his blood will I require at thine hand. But if thou warn him, thou shalt be innocent.’
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 40.2
… But if thou warn the righteous that he sin not, and he doth not sin, the righteous shall surely live because thou hast warned him, and thou shalt deliver thy soul.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.23
… By the good account he has rendered, and by his most satisfactory defence. This is what the holy Apostles did when they “shook off the dust from their feet” against those who did not receive the message of peace which was sent to them. That watchman, “got out from thence,” to whom it was I said, “I have made thee a watchman unto the house of Israel.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… “I judge between shepherd and sheep because ye eat the fat and clothe yourselves with the wool and ye feed not the flocks.” And again, “I have made thee a watchman unto the house of Israel; when thou speakest not to warn the wicked from his wicked way, the same wicked man shall die in his iniquity but his blood shall I require at thine hand.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 123
… “Be instant in season and out of season.” And the Lord says to this very spokesman, “Be not afraid, but speak” and to Isaiah, “Cry aloud, spare not” and to Moses “Go down, charge the people” and to Ezekiel “I have made thee a watchman unto the house of Israel,” and it shall be “if thou warn not the wicked,”
Pope St Leo I the Great † AD 461 Letters 4
… and if we do not repress such things with the vigilance we ought, we cannot excuse ourselves to Him who intended us to be watchmen
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.34
… But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet ( Isai. lviii. 1 ). And again it is written, I have given thee for a watchman unto the house of Israel, thou shalt hear the word at my mouth, and declare it to them from me (
3:18
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.113
… but against the danger of disobedience I know of nothing which can help us, and of no ground to encourage our confidence. For it is to be feared that we shall have to hear these words concerning those who have been entrusted to us: I will require their souls at your hands;
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 51.3
… Should I keep silence? But then my conscience would be bound, my utterance taken away, which would be the most wretched condition of all. And where would be that text? If the priest speak not to him that erreth, he who errs shall die in his sin, and the priest shall be liable to the penalty because he warned not the erring.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 13
… And that it is so, hearken: “And Thou,” he saith, “Son of man, testify unto this people, if they will hear, and if they will understand.” ( Ezek. ii. 5 , not from LXX.) And Ezekiel says, “If the watchman give warning what it behooves to flee from, and what to choose, he hath delivered his own soul, although there be none that will take heed.” (
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 48
… What is that to us? The foundation of God standeth sure, and no one perishes but the son of perdition.” [XVI.] Be it far from us to babble in this wise, and think that we ought to be secure in this negligence. For it is true that no one perishes except the son of perdition, but God says by the mouth of the prophet Ezekiel:
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 169
… as says the blessed Paul “I give thee charge in the sight of God, who quickeneth the dead, and of Lord Jesus Christ, who before Pontius Pilate witnessed a good confession;” and as God charged Ezekiel to announce to the people, adding threats and saying, “when thou givest him not warning,…his blood will I require at thine hand.”
3:19
St John Chrysostom † AD 407 Homilies on Ephesians 11
… An account indeed we shall have to give of your souls; but it will be when we have been wanting on our part, when we fail to exhort, when we fail to admonish, when we fail to protest. But after these words, allow even me to say that “I am pure from the blood of all men” ( Acts xx. 26 .); and that “God will deliver my soul.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… for in that case I should have made my instructions with more cheerfulness. For we shall speak, though no one hear, for the fear which is laid on us by our Saviour. For, saith He, testify to this people; even if they hear not, thou shalt thyself be guiltless. (See
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.23
… That watchman, “got out from thence,” to whom it was I said, “I have made thee a watchman unto the house of Israel.” For it was told him “If thou warn the wicked, and he turn not from his wickedness, nor from his way, that wicked one shall die in his iniquity, and thou shalt deliver thy soul.”
3:20
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.46
… and curry favor with everyone, becoming ventriloquists and chatterers, who serve their own pleasures by words uttered from the earth, and sinking into the earth, and, to gain the special good will of the multitude, injuring in the highest degree, nay, ruining ourselves, and shedding the innocent blood of simpler souls, which will be required at our hands.
3:22
St Methodius † AD 311 Oration on the Palms 1
… the whole earth is full of His glory.” And those below, joining in harmony with the joyous hymns of heaven, cried: “Hosanna in the highest; Hosanna to the Son of David.” In heaven the doxology was raised, “Blessed be the glory of the Lord from His place;”
3:1
1. AND HE SAID TO ME. — The Lord, the driver of the chariot of the Cherubim. WHATSOEVER THOU SHALT FIND. — Supply, in my hand: for God extended his hand with the volume to Ezechiel, so that he might eat it. EAT THIS VOLUME, — namely by vision, as I have said, which signifies what verse 10 explains, saying: All my words which I speak to thee, take into thy heart. That is, receive, understand, digest, and commit to memory.
3:2
2. HE FED ME, — it seemed to me that I ate this volume: for it seemed to me that God put the volume into my mouth, and I ate it.
3:3
3. THY BELLY SHALL EAT, AND THY BOWELS SHALL BE FILLED, — that is, be filled, as if to say: Receive this divine prophecy not only with mouth and ears, but with thy whole heart and soul. Let the preachers of the word of God note that they ought first to digest it by assiduous meditation. Hence Holy Scripture compares its reception to eating and drinking. AND IT WAS IN MY MOUTH AS SWEET AS HONEY. — First, because it is sweet to know divine things and the secret counsels and judgments of God. Secondly, because even the penalties of God are sweet to those who love justice. Note here: The word of God is like pills, which are gilded on the outside or coated with sugar and swallowed with sweetness, but are bitter within and work by purging noxious humours; what noxious humours are in the stomach, that evil habits are in the mind.
3:5
5. FOR NOT TO A PEOPLE OF DEEP SPEECH. — It is a metalepsis: deep, that is obscure and difficult to understand, as if he were to say: I do not send you to a people whose language you cannot understand, but to your own people, whose language you know.
3:6
6. NEITHER TO MANY PEOPLES, — that is diverse, various, and therefore of various speech. Thus Maldonatus. AND IF I SHOULD SEND YOU TO THEM. — In Hebrew im lo, that is if not. Which some explain thus: if not, that is would that! If I should send you to them! For they themselves would hear you, whereas the Jews will not hear.
3:7
7. OF A HARD FACE. — In Hebrew, strong of face; St. Jerome, hard of face, that is obstinate, shameless; the Septuagint, brazen of face. Note: In the face and forehead the mind and its affections are recognized: hence Cicero, writing to his brother Quintus, says the forehead is the door of the mind. For the modest, especially rustics and country folk, when about to say or do something shameful, cover their face and wipe the blush from their face with their hand. For who has set himself a limit to sinning, once shame has been cast out from the forehead? says Juvenal. Moreover God promises the Prophet a hard forehead, but not a hard heart; because, although a severe and hard forehead must be shown to the obstinate, yet the heart within must be kept soft, mild and compassionate.
3:8
8. I HAVE MADE YOUR FACE, — as if to say: Reprove, beseech, rebuke these obstinate ones; behold I give you boldness and constancy so that you may approach them without fear.
3:9
9. LIKE ADAMANT. — Whose hardness is indomitable, which breaks hammers, splits anvils, and surpasses fire. Thus Hesiod sang of it, and Pliny gathers much concerning its properties. Origens, homily 3 on Jeremiah, teaches that the devil is the hammer of the earth, persecutions are the anvil; which, like adamant, overcome both, are true martyrs and confessors. Such ought a preacher to be: bold, strong, constant, free; who is neither bound by shame, nor silenced by fear, nor broken by threats. Tropologically, St. Basil was an adamant, of whom St. Gregory of Nazianzus writes in his Funeral Oration: He imitated the nature of adamant, which breaks all things, is broken by none. Such adamants in this age were the martyrs, killed by various deaths in England, Holland and France for the faith and Catholic religion. Hear also the pagan Seneca, epistle 24, where he teaches that the wise man is not moved by the vain fear of men, just as adamant is not broken by blows. Hear also the answer of Calanus the gymnosophist to Alexander, in Plutarch; and St. Ambrose, epistle 7: For when Alexander ordered him to follow, proposing rewards if he obeyed, threats if he refused, he said: I neither desire your rewards nor fear your threats. And that we may compare our gymnosophists of India with examples: what he boasted in words, St. Lawrence proved in deeds. For when placed upon a gridiron: Turn me over, he said to his torturers, this side is already cooked. What moreover is more sublime than St. Pelagia, who, surrounded by persecutors, before she came into their sight, said: I offer myself willingly to God. Note: Pliny, book XXXVII, chapter IV, enumerates four species of adamant. First: Adamant holds the highest value among human things, not only among gems, long known only to kings, and to very few of them. Second: Indian adamant differs from transparent crystal. Third: Arabian adamants are tested on anvils, so resisting the blow that iron breaks on both sides. Fourth: Cypriot adamant is most efficacious in medicine. Fifth: Adamant is so opposed to the magnet that when placed near it, it does not allow iron to be drawn away. Sixth: Adamant renders poisons ineffective, drives away frenzies, and expels vain fears from the mind. Seventh: That invincible power, contemner of iron and fire, is broken by goat's blood, says Pliny — a figure of Christ, who broke the adamant of sin by His Blood. His Apostles, to whom He granted that they too should be called adamants, and separated by none, said: Who shall separate us from the charity of Christ? Rom. 8:35. Finally the Rabbis, and among them Lyra, for adamant render: I have made your face stronger than a stone, like a worm stronger than rock. AND LIKE FLINT. — In Hebrew, and stronger, or harder than flint. Tropologically, St. Gregory: like adamant, that is invincible against threats; like flint, that is producing fire — namely the fire of divine charity from the hardness of persecution.
3:10
10. MY WORDS. — Here he begins to explain the significance of the scroll, as I said verse 2: Words, that is the things which I wish to be said to the Jews, assume in your heart, that is, receive, understand, commit to memory, and preach.
3:11
11. TO THE CAPTIVITY, — that is, to your fellow citizens, who migrated with you to Babylon. The abstract is put for the concrete. YOUR PEOPLE, — as if to say: Not so much Mine, who have withdrawn from Me, as yours. IF PERHAPS THEY WILL HEAR, AND BE QUIET. — Vatable, whether they hear or not. See what is said chapter II, 5.
3:12
12. HE TOOK ME UP IN THE SPIRIT, — that is, divine power, or an angelic spirit. For an angel snatched up Ezekiel as he hesitated, and swiftly carried him to the exiles by the river Chobar — with the noise of wheels, as if with certain spurs, that he might hasten more eagerly to execute God's commands. A VOICE OF GREAT COMMOTION — that is, a noise, both of the stormy wind, which violently moved the air; and of the wings of the Cherubim, and of the wheels: BLESSED BE THE GLORY OF THE LORD FROM HIS PLACE. Secondly and better, the glory of the Lord is the glorious chariot of God of the Cherubim, and the very majesty of God gloriously departing from the place where it had appeared. Thirdly, Polycarp and from him our Prado: Blessed be the glory of the Lord, which, supply, departed from its place. That is, blessed be God who departed from his temple, from Jerusalem — an ominous sign of the future destruction. Tropologically, St. Gregory, hom. 10: The place of God's glory is either any holy soul, or each individual angel.
3:13
13. AND THE VOICE OF THE WINGS OF THE ANIMALS STRIKING ONE AGAINST ANOTHER. — From the Hebrew, massicot, that is which kissed, that is touched one another. Thus Maldonatus. Morally, St. Gregory, Moral. XXIV, VI: What is to be understood by the wings of the animals, but the virtues of the saints, which when they touch one another in mutual charity, produce the sweetest harmony?
3:14
14. AND THE SPIRIT ALSO LIFTED ME UP. — He repeats what he said in verse 12, as if to say: Meanwhile, while God departs from the chariot, the spirit lifts me up and carries me to my destination. AND I WENT AWAY BITTER — namely, when the angel had set me down, I went slowly, meditating and sad — IN THE INDIGNATION OF MY SPIRIT — that is, with my mind grieving and indignant, because I was being sent to announce hard things to a rebellious people, and I foresaw how ungrateful my mission would be. Tropologically, St. Gregory here at the end of hom. 10: The mind which the Holy Spirit fills, he moves to both sweetness and bitterness — sweetness in contemplating heavenly things, bitterness in perceiving the evils of the world. FOR THE HAND — For, that is but, as if to say: But the hand of the Lord, that is the power and aid of God, strengthened me, so that though unwilling I would go.
3:15
15. AND I CAME TO THE TRANSMIGRATION, TO THE HEAP OF NEW FRUITS, — that is, to the place called Tel-Abib (a name signifying a heap of ears of grain or a hill of new fruits), where the Jewish exiles dwelt by the river Chobar. AND I SAT, — I dwelt, I remained with them. To sit is a sign of a sorrowful spirit, just as to exult is of a joyful one. AND I REMAINED THERE SEVEN DAYS MOURNING, — that is, for a whole week. Tropologically, it signifies that the whole life of a preacher ought to be spent in grief and compassion for the sins of his flock. MOURNING. — In Hebrew, mashmim, that is astonished, stupefied; Theodotion, marveling; Aquila, resting; Chaldean, silent. For Ezekiel, oppressed by the weight of the prophetic office, sat silent in the midst of them.
3:16
17. A WATCHMAN. — Chaldean, a teacher; Septuagint, skopon, an inspector. Hence the name Bishop, that is one who superintends. As if to say: what you see from afar in the watchtower of prophecy, and the future as present, preach to the people in captivity. Again, a symbol of the vigilance of shepherds are the parrots of Brazil, which while they feed in flocks, place one sentinel on a high branch to warn them of danger. I HAVE MADE YOU. — That is, I have placed and appointed you.
3:18
18. IF SAYING TO ME TO THE WICKED: YOU SHALL SURELY DIE: YOU DO NOT ANNOUNCE TO HIM — that is, if I command you to warn the wicked that he will die for his sin, and you do not do it: YOU DO NOT ANNOUNCE TO HIM. — In Hebrew: You do not polish him. For the doctor and counselor polishes away the rust from the inner man, as a goldsmith polishes metal. THE WICKED SHALL DIE IN HIS INIQUITY — on account of his iniquity. HIS BLOOD — that is, his death, by metonymy — I WILL REQUIRE OF YOUR HAND, as if to say: His death I will avenge upon you, because by your silence you did not prevent it. Tropologically, St. Francis, shortly before his death, when someone asked him how this saying of Ezekiel was to be understood, replied that a prelate ought always to have the example of a good life, by which he continually warns and admonishes his flock. If a prelate is so gravely charged with the death of him who is to die anyway, how much more is he burdened with guilt for the eternal death of the soul?
3:20
20. I WILL PLACE A STUMBLING BLOCK BEFORE HIM, — so that he may walk and stumble into dangers of death, and die. Whence a stumbling block here signifies not an occasion of ruin, that is of guilt, but of punishment, namely a thing which brings death and destruction. 21. YOU HAVE DELIVERED YOUR SOUL, as if to say, says Theodoret: You have gained a twofold life, yours and his. Hence St. James V, 20: He who causes a sinner to be converted from the error of his way, shall save his soul from death. JUSTICES — just works. LIVING HE SHALL LIVE — absolutely he shall live, secure from death.
3:22
22. INTO THE FIELD, — where there is rest, solitude, silence; and therefore the mind is more apt for contemplation and for receiving divine revelations. 23. THE GLORY OF THE LORD, — which I saw in chapter I in the chariot of the Cherubim. Hence Apollinaris: I saw the Judge prepared to strike. I FELL UPON MY FACE — trembling and adoring.
3:24
24. AND THE SPIRIT ENTERED INTO ME, — the vital force, which had failed in me, returned to me; or rather the Spirit of God strengthened me anew. AND SET ME UPON MY FEET, — that is, He stabilized my wavering feet. See what is said in chapter II, 2. TO SHUT THEE UP IN THE MIDST OF THY HOUSE, — so that by this very act he might prophesy the impending siege of the city. For just as Ezekiel was shut up in his house, so Jerusalem was to be shut up by the besieging army of the Chaldeans.
3:25
25. THOU, SON OF MAN — hear, that is. BANDS ARE LAID UPON THEE, AND THEY SHALL BIND THEE — that is, thou shalt be bound as a madman, because the people would think him out of his mind, and would bind him as a madman, as God predicts to him shortly; yet He commands him to remain quiet and to bear all things for the sake of prophetic signification. Tropologically, St. Gregory, homily 12: The prophet, after the field, is commanded to be shut up in his house, because a good preacher ought to alternate between the action of preaching and the solitude of contemplation.
3:26
26. THY TONGUE SHALL CLEAVE TO THE ROOF OF THY MOUTH, — I will take from thee the use of thy tongue, so that thou shalt not speak to them. NOR SHALT THOU BE TO THEM AS A MAN THAT REPROVETH, — thou shalt not be a man who reproves them, because they provoke me, as if to say, God withdraws for a time the prophetic word, so that by this very silence the Jews might understand the gravity of their offense.
3:27
27. BUT WHEN I SHALL SPEAK TO THEE, — when I shall signify to thee the time of speaking, and shall open thy mouth, then thou shalt prophesy again. HE THAT HATH EARS TO HEAR, LET HIM HEAR: AND HE THAT WILL NOT HEAR, LET HIM NOT HEAR. — These are not words which Ezekiel is about to speak to the Jews, but rather the conclusion of God's discourse to Ezekiel: he who wishes to hear, let him hear; and he who does not wish to, let him not — their contumacy will be their condemnation. Because it is a house of rebellion.
Machine translation from the Latin, not reviewed.
3:8
… 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or writes (Hos. 1, 1-2; Hag. 1, 7; Mal. 1, 1), he is the mouth of God (Jer. 15, 19; Is. …
3:12
… Another brief biblical text that soon became liturgical (2nd century B.C.?) is the so-called Qēdūfāh, that is, the Trisagion of Is. 6:3, with the addition of Ez. 3:12 and Ps. 146:10. An important part in the liturgy of the time and in the synagogal liturgy was played by the psalms, of which some (145-50) were recited daily (Talmud, Sōphērim …
They indeed report or presuppose the various elements from which it results that the sacred writer is a "prophet" (Mt. 26, 56; Lk. 18, 31; 24, 25; Rom. 16, 26; Heb. 1, 1-2, etc.), that he writes under the influence of God who fills him with the Holy Spirit (Hos. 9, 7; Mic. 3, 8; Ezek. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zech. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); who orders him to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, …
It draws its origins from Is. 6:3, and in its fuller form it also contains Ez. 3:12b; Ps. 146:10; Deut. 6:4; Num. 15:41c. In its distant and unclear origins the Q. was recited only on feast days, in time also on weekdays and after the public sacred readings. …
3:15
… Kēbhār). - River of the "land of the Chaldeans," on whose bank arose the place called Tēl-ʿĀbhibh ("hill of ears of grain"), where the first deportation of Hebrews was settled (597 B.C.), among whom was also Ezekiel (Ezek. 1:1-3; 3:15, etc.). …
Ezechiel (Heb. Jēḥezqēl «God is strong» or «God strengthens»)
… They were assigned to field work (cf. the names Tel 'Abhibh, "hill of ears of grain," in Ez. 3:15; Tel 'Harid, "hill of the plow," in Eid. 2:59, etc.), but they enjoyed a broad autonomy. …
TEL ABHIBH. - A center of Jewish deportees in Babylonia (Ezek. 3:15). The Hebrew term means "hill of the ear of grain," with an allusion to the fertility of the soil.
3:18
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… It is true that some texts (Jer. 9:26; Ezek. 3:18; 32:19-42) seem to suppose that circumcision was practiced by the Jews alone and by no pagan people: but circumcision must be understood "iuris divini," that is, as it was in force …
3:20
In this sense, already in the Old Testament it is said, for example, that God, to test the virtue of the righteous man, will place "offendiculum coram eo" (Ezek. 3:20); and, in the New, Jesus says that the world is full of scandal and that, indeed, in the present order of things, it cannot be otherwise. …
3:22
… Yahweh speaks, who does not prophesy?"; Ezekiel repeatedly expresses it: "The hand of the Lord came upon me and his word was addressed to me" (Ezek. 1:3; 3:22, etc.). …
3:25
At Caesarea, in 58 (it seems), A. foretold to Paul "through the Spirit" his imprisonment at Jerusalem, by a symbolic action (a close parallel in Jn. 21:18) followed by an explanation, according to the custom of the prophets of the Old Testament (cf. Ez. 3:25 and 4:8); but he did not dissuade him from his journey (Acts 21:10-14). The indefinite τις (Acts 21:10) leads some to distinguish two men named A. The double case of A. demonstrates …
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.