The duty of the watchman appointed by God: the justice of God’s ways: his judgments upon the Jews.
By example of a watchman, 7. God chargeth the prophet to declare whatsoeuer dangers he seeth imminent to the people. 10. Sinners repenting shal be saued, and if the iust leaue their iustice they shal be damned 21. The promise made to Abraham maketh not the Iewes secure: 23. but for their enormious sinnes they shal be caried out captiues. 33. Then they shal know that the prophet said the truth.
1And the word of the Lord came to me, saying:Il Signore parlommi, dicendo:AND the word of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 2Son of man, speak to the children of thy people, and say to them: When I bring the sword upon a land, if the people of the land take a man, one of their meanest, and make him a watchman over them:Figliuolo dell'uomo, parla a' figliuoli del popol tuo, e dirai loro: Quand'io manderò la spada contro un paese, e il popolo di quel paese avrà scelto tra gli infimi suoi cittadini un uomo, e lo avrà posto per sua sentinella,Sonne of man, speake to the children of thy people, and thou shalt say to them: The land when I shal bring the sword in vpon it, and the people of the land take a man, one of their meanest, & make him a watchman ouer them:Fili hominis, loquere ad filios populi tui, et dices ad eos: Terra, cum induxero super eam gladium, et tulerit populus terræ virum unum de novissimis suis, et constituerit eum super se speculatorem: 3And he sees the sword coming upon the land, and sound the trumpet, and tell the people:E questi vedendo, che la spada viene verso il paese, darà fiato alla tromba, e faranne avvertito il popolo:and he shal see the sword coming vpon the land, and sound with the trumpet, & tel the people:et ille viderit gladium venientem super terram, et cecinerit buccina, et annuntiaverit populo: 4Then he that heareth the sound of the trumpet, whosoever he be, and doth not look to himself, if the sword come, and cut him off: his blood shall be upon his own head.Se colui, che ode il suon della tromba, chiunque egli sia, non avrà cura di se, e verrà la spada, e lo reciderà, il suo sangue sarà sulla testa di lui.and he that heareth the sound of the trumpet, whosoeuer he be, and doth not looke to himselfe, and the sword come, and take him: his bloud shal be vpon his head.audiens autem quisquis ille est sonitum buccinæ, et non se observaverit, veneritque gladius, et tulerit eum: sanguis ipsius super caput ejus erit. 5He heard the sound of the trumpet, and did not look to himself, his blood shall be upon him: but if he look to himself, he shall save his life.Egli ha sentito il suon della tromba, e non ha avuto cura di se; il suo sangue sarà sopra di lui: se poi si terrà in luogo sicuro, salverà la sua vita.He heard the sound of the trumpet, and did not looke to himself, his bloud shal be on himself: but if he shal looke to himself, he shal saue his life.Sonum buccinæ audivit, et non se observavit: sanguis ejus in ipso erit. Si autem se custodierit, animam suam salvabit. 6And if the watchman see the sword coming, and sound not the trumpet: and the people look not to themselves, and the sword come, and cut off a soul from among them: he indeed is taken away in his iniquity, but I will require his blood at the hand of the watchman.Che se la sentinella vedrà la spada, che viene, e non suonerà la tromba; e il popolo non si porrà in sicuro, e verrà la spada, e torrà loro un uomo; questi veramente per colpa sua è rapito; ma del sangue di lui domanderò conto alla sentinella.And if the watchman see the sword coming, and sound not with the trumpet: and the people looke not to them selues, and the sword come, and take a soule from among them: he certes is caught in his iniquitie, but his bloud I wil require of the hand of the watchman.Quod si speculator viderit gladium venientem, et non insonuerit buccina, et populus se non custodierit, veneritque gladius, et tulerit de eis animam: ille quidem in iniquitate sua captus est; sanguinem autem ejus de manu speculatoris requiram.
7So thou, O son of man, I have made thee a watchman to the house of Israel: therefore thou shalt hear the word from my mouth, and shalt tell it them from me.Or te, o figliuolo dell'uomo, ho io posto per sentinella alla casa d'Israele: e parole adunque, che tu ascolti dalla mia bocca, tu le annunzierai loro da parte miaAnd thou sonne of man, I haue made thee a watchman to the house of Israel: hearing therfore the word from my mouth, thou shalt tel them from me.Et tu, fili hominis, speculatorem dedi te domui Israël: audiens ergo ex ore meo sermonem, annuntiabis eis ex me. 8When I say to the wicked: O wicked man, thou shalt surely die: if thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand.Se quando io dico all'empio: empio di mala morte morrai: tu non avrai parlato all'empio, affinchè si ritiri dalla sua via; l'empio medesimo per l'iniquità sua morirà: ma del sangue di lui domanderò conto a te.If when I say to the impious: O thou impious, dying thou shalt dye: thou speake not that the impious may keepe himself from his way: the impious himself shal dye in his iniquitie, but his bloud I wil require at thy hand.Si me dicente ad impium: Impie, morte morieris: non fueris locutus ut se custodiat impius a via sua, ipse impius in iniquitate sua morietur; sanguinem autem ejus de manu tua requiram. 9But if thou tell the wicked man, that he may be converted from his ways, and he be not converted from his way he shall die in his iniquity: but thou hast delivered thy soul.Che se quando tu l'empio ammonisci, che si converta dalle sue vie, questi non si convertirà: egli morrà nella sua iniquità: ma tu hai liberata l'anima tua.But if thou telling the impious, that he conuert from his wayes, he conuert not from his way: he shal dye in his iniquitie: but thou hast deliuered thy soule.Si autem annuntiante te ad impium ut a viis suis convertatur, non fuerit conversus a via sua, ipse in iniquitate sua morietur, porro tu animam tuam liberasti. 10Thou therefore, O son of man, say to the house of Israel: Thus you have spoken, saying: Our iniquities, and our sins are upon us, and we pine away in them: how then can we live?Tu adunque, figliuolo dell'uomo, li alla casa d'Israele: Voi parlate, e dite così: Le iniquità nostre, e i nostri peccati stan sopra di noi, e in essi noi ci consumiamo: come adunque potremo aver vita?Thou therfore ô sonne of man say to the house of Israel: Thus you haue spoken, saying: Our iniquities, and our sinnes are vpon vs, & in them we fade away: how then can we liue?Tu ergo, fili hominis, dic ad domum Israël: Sic locuti estis, dicentes: Iniquitates nostræ et peccata nostra super nos sunt, et in ipsis nos tabescimus: quomodo ergo vivere poterimus ?
11Say to them: As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will you die, O house of Israel?Dì ad essi: Io giuro, dice il Signore Dio: io non voglio la morte dell'empio, ma che l'empio dalla sua via si converta, e viva. Convertitevi, convertitevi dalle pessime vie vostre; e perchè morrete voi, casa d'Israele?Say to them: Liue I, sayeth our Lord God: I wil not the death of the impious, but that the impious conuert from his way, and liue. Conuert, conuert ye from your most euil wayes: and why wil you dye ô house of Israel?Dic ad eos: Vivo ego, dicit Dominus Deus, nolo mortem impii, sed ut convertatur impius a via sua, et vivat. Convertimini, convertimini a viis vestris pessimis, et quare moriemini, domus Israël ? 12Thou therefore, O son of man, say to the children of thy people: The justice of the just shall not deliver him, in what day soever he shall sin: and the wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness: and the just shall not be able to live in his justice, in what day soever he shall sin.Tu adunque, figliuolo dell'uomo, dì a' figliuoli del popol tuo: La giustizia del giusto noi potrà liberare qualunque volta ei peccherà; e l'empietà dell'empio non nuocerà a lui qualunque volta ei si converta dalla sua empietà: e il giusto non potrà vivere nella sua giustizia ogni volta, ch'ei peccherà.Thou therfore sonne of man say to the children of thy people: The iustice of the iust shal not deliuer him, in what day soeuer he shal sinne: and the impietie of the impious shal not hurt him, in what day soeuer he shal conuert from his impietie: and the iust can not liue in his iustice, in what day soeuer he shal sinne.Tu itaque, fili hominis, dic ad filios populi tui: Justitia justi non liberabit eum, in quacumque die peccaverit, et impietas impii non nocebit ei, in quacumque die conversus fuerit ab impietate sua: et justus non poterit vivere in justitia sua, in quacumque die peccaverit. 13Yea, if I shall say to the just that he shall surely live, and he, trusting in his justice, commit iniquity: all his justices shall be forgotten, and in his iniquity, which he hath committed, in the same shall he die.Anche quando io avrò detto al giusto, ch'egli avrà vera vita, se egli confidato nella sua giustizia commette iniquità, tutte le sue buone opere saran poste in obblio, e nella iniquità medesima, ch'egli ha commesso, morrà.Yea if I shal say to the iust that liuing he shal liue, and he trusting in his iustice doe iniquitie: al his iustices shal be forgotten, and in his iniquitie, which he hath wrought, in the same shal he dye.Etiamsi dixero justo quod vita vivat, et confisus in justitia sua fecerit iniquitatem, omnes justitiæ ejus oblivioni tradentur, et in iniquitate sua quam operatus est, in ipsa morietur. 14And if I shall say to the wicked: Thou shalt surely die: and he do penance for his sin, and do judgment and justice,Che se io avrò detto all'empio: Tu morrai di mala morte, ed egli farà penitenza del suo peccato, e farà opere rette, e giuste,And if I shal say to the impious: Dying thou shalt dye: and he do penance from his sinne & do iudgement and iustice,Si autem dixero impio: Morte morieris: et egerit pœnitentiam a peccato suo, feceritque judicium et justitiam, 15And if that wicked man restore the pledge, and render what he had robbed, and walk in the commandments of life, and do no unjust thing: he shall surely live, and shall not die.Se quest'empio restituirà il pegno, e renderà quel, che ha rapito, camminerà nei comandamenti di vita, e nulla farà d'ingiusto, egli avrà vera vita, e non morrà.and the same impious restore pledge, and render robberie, walke in the commandments of life, and doe not anie vniust thing: liuing he shal liue, & shal not dye.et pignus restituerit ille impius, rapinamque reddiderit, in mandatis vitæ ambulaverit, nec fecerit quidquam injustum: vita vivet, et non morietur.
16None of his sins, which he hath committed, shall be imputed to him: he hath done judgment and justice, he shall surely live.Tutti i peccati, ch'egli ha fatti, non gli saranno imputati: ha fatte opere rette, e giuste, avrà vera vita.Al his sinnes, which he hath sinned, shal not be imputed to him he hath done iudgement and iustice, liuing he shal liue.Omnia peccata ejus quæ peccavit, non imputabuntur ei: judicium et justitiam fecit: vita vivet. 17And the children of thy people have said: The way of the Lord is not equitable: whereas their own way is unjust.Ma i figli del popol tuo han detto: Non è retta la via del Signore, quando la via loro è ingiusta.And the children of thy people, haue said: The way of our Lord is nor of equal weight, & their owne way is vniust.Et dixerunt filii populi tui: Non est æqui ponderis via Domini: et ipsorum via injusta est. 18For when the just shall depart from his justice, and commit iniquities, he shall die in them.Imperocché quando il giusto si allontanerà dalla giustizia, e farà opere d'ingiustizia, da queste avrà morteFor when the iust shal depart frō his iustice, and doe iniquities, he shal dye in them.Cum enim recesserit justus a justitia sua, feceritque iniquitates, morietur in eis. 19And when the wicked shall depart from his wickedness, and shall do judgments, and justice, he shall live in them.E quando l'empio abbandonerà la sua empietà, e farà opere rette, e giuste, da queste avrà vita.And when the impious shal depart from his impictie, and shal doe iudgements, and iustice: he shal liue in them.Et cum recesserit impius ab impietate sua, feceritque judicium et justitiam, vivet in eis. 20And you say: The way of the Lord is not right, I will judge every one of you according to his ways, O house of Israel.E voi dite: Non è retta la via del Signore. Ciascheduno di voi giudicherò io secondo le opere sue, o casa d'Israele.And you say: The way of our Lord is not right, euery one according to his wayes wil I iudge of you, ô house of Israel.Et dicitis: Non est recta via Domini. Unumquemque juxta vias suas judicabo de vobis, domus Israël. 21And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that there came to me one that was fled from Jerusalem, saying: The city is laid waste.E nell'anno duodecimo di nostra trasmigrazione, il decimo mese, ai cinque del mese, venne a me uno fuggito da Gerusalemme, che dissemi: La città è stata distrutta.And it came to passe in the twelfth yeare, in the tenth moneth, in the fifth of the moneth of our transmigration, there came to me one that was fled from Ierusalem, saying: The citie is made waste.Et factum est in duodecimo anno, in decimo mense, in quinta mensis transmigrationis nostræ, venit ad me qui fugerat de Jerusalem, dicens: Vastata est civitas.
22And the hand of the Lord had been upon me in the evening, before he that was fled came: and he opened my mouth till he came to me in the morning, and my mouth being opened, I was silent no more.Or la mano del Signore si era fatta sentire a me la sera, prima che giungesse colui, che era fuggito; e il Signore aprì la mia bocca, e aperta la mia bocca io non istetti più in silenzio, fino a tanto che giunse colui a me la mattina.And the hand of our Lord had bene made to me in the euening, before he came that was fled: and he opened my mouth til he came to me in the morning, and my mouth being opened I was silent no more.Manus autem Domini facta fuerat ad me vespere, antequam veniret qui fugerat: aperuitque os meum donec veniret ad me mane: et aperto ore meo, non silui amplius. 23And 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 factum est verbum Domini ad me, dicens: 24Son of man, they that dwell in these ruinous places in the land of Israel, speak, saying: Abraham was one, and he inherited the land, but we are many, the land is given us in possession.Figliuolo dell'uomo, quegli, che dimoran tra quelle rovine, sopra la terra d'Israele van, dicendo: Un solo uomo era Abramo, ed ei ebbe in retaggio questa terra: or noi siamo molti, a noi è stato dato il dominio di questa terra.Sonne of man: They that dwel in these ruinous places, vpon the ground of Israel, speaking doe say: Abraham was one, and by inheritance he possessed the land: but we be manie, the land is geuen vs in possession.Fili hominis, qui habitant in ruinosis his super humum Israël, loquentes aiunt: Unus erat Abraham, et hæreditate possedit terram: nos autem multi sumus: nobis data est terra in possessionem. 25Therefore say to them: Thus saith the Lord God: You that eat with the blood and lift up your eyes to your uncleannesses, and that shed blood: shall you possess the land by inheritance?Per questo tu dirai loro: Queste cose dice il Signore Dio: Voi mangiate carni col sangue, e gli occhi vostri alzate agl'immondi vostri idoli, e spargete il sangue umano; sarete voi forse eredi, e possessori di questa terra?Therfore thou shalt say to them: Thus saith our Lord God: Ye that eate in bloud, & lift vp your eyes to your vncleanes, & shed bloud: what shal you possesse the land by inheritance?Idcirco dices ad eos: Hæc dicit Dominus Deus: Qui in sanguine comeditis, et oculos vestros levatis ad immunditias vestras, et sanguinem funditis, numquid terram hæreditate possidebitis ? 26You stood on your swords, you have committed abominations, and every one hath defiled his neighbour’s wife; and shall you possess the land by inheritance?Avete avuto sempre la spada alla mano, avete fatte cose abbominevoli, ognun di voi ha sedotta la moglie del suo prossimo, e voi sarete eredi, e possessori di questa terra?You stood on your swords, you haue done abominations, and euerie one hath polluted his neighbours wife: and you wil possesse the land by inheritance?stetistis in gladiis vestris, fecistis abominationes, et unusquisque uxorem proximi sui polluit: et terram hæreditate possidebitis ?
27Say thou thus to them: Thus saith the Lord God: As I live, they that dwell in the ruinous places, shall fall by the sword: and he that is in the field, shall be given to the beasts to be devoured: and they that are in holds, and caves, shall die of the pestilence.Tu dirai loro così: Il Signore Dio così parla: Io giuro, che coloro, i quali abitano tralle rovine, periranno di spada, e que', che sono alla campagna, saran dati a divorare alle fiere, e que', che stanno ne' luoghi forti, e nelle caverne, moranno di peste.Thus thou shalt say to them: Thus saith our Lord God: Liue I, that they which dwel in the ruinous places, shal fal by the sword: and he that is in the filde, shal be deliuered to beastes to be deuoured: and they that are in holdes, and caues, shal dye of the pestilence.Hæc dices ad eos: Sic dicit Dominus Deus: Vivo ego, quia qui in ruinosis habitant, gladio cadent: et qui in agro est, bestiis tradetur ad devorandum: qui autem in præsidiis et speluncis sunt, peste morientur. 28And I will make the land a wilderness, and a desert, and the proud strength thereof shall fail, and the mountains of Israel shall be desolate, because there is none to pass by them,E ridurrò questa terra in una solitudine, e in un deserto, e la superba sua possanza verrà meno; e i monti d'Israele saran desolati, talmente che nissuno fia, che vi passi.And I wil geue the land into a wildernes, & into a desert, and the proude strength therof shal faile, and the mountaines of Israel shal be desolate, because there is none to passe by them.Et dabo terram in solitudinem et in desertum, et deficiet superba fortitudo ejus: et desolabuntur montes Israël, eo quod nullus sit qui per eos transeat: 29And they shall know that I am the Lord, when I shall have made their land waste and desolate, for all their abominations which they have committed.E conosceranno, ch'io sono il Signore, quando la terra loro avrò ridotta in solitudine, e in deserto a motivo di tutte le abbominazioni, ch'essi han no commesse:And they shal know that I am the Lord, when I shal geue their land desolate and desert for al their abominations, which they haue wrought.et scient quia ego Dominus, cum dedero terram eorum desolatam et desertam, propter universas abominationes suas quas operati sunt. 30And thou son of man: the children of thy people, that talk of thee by the walls, and in the doors of the houses, and speak one to another each man to his neighbour, saying: Come, and let us hear what is the word that cometh forth from the Lord.Ma quanto a te, o figliuolo dell'uomo, i figliuoli del popol tuo parlano di te lungo le mura, e sulle porte delle case, e dicono l'uno all'altro, il vicino al vicino: Venite, andiamo a sentire qual sia la parola, che viene dal Signore.And thou sonne of man: the children of thy people, which speake of thee by the walles, and in the doores of houses, and one saith to an other, a man to his neighbour, speaking: Come, and let vs heare what is the word that procedeth from our Lord.Et tu, fili hominis, filii populi tui, qui loquuntur de te juxta muros et in ostiis domorum, et dicunt unus ad alterum, vir ad proximum suum, loquentes: Venite, et audiamus quis sit sermo egrediens a Domino.
31And they come to thee, as if people were coming in, and my people sit before thee: and hear thy words, and do them not: for they turn them into a song of their mouth, and their heart goeth after their covetousness.E vengono a te, come se venisse un popolo, e si pone a sedere dinanzi a te il popol mio, e ascoltan le tue parole, ma non le mettono in pratica, perchè essi le cambiano in cantico da cantare colla loro bocca, e il loro cuore va dietro alla loro avarizia.And they come to thee, as if a people should goe in, and my people sitte before thee: and they heare thy wordes, and doe them not: because they turne them into a song of their mouth, and their hart foloweth their auarice.Et veniunt ad te, quasi si ingrediatur populus, et sedent coram te populus meus: et audiunt sermones tuos, et non faciunt eos: quia in canticum oris sui vertunt illos, et avaritiam suam sequitur cor eorum. 32And thou art to them as a musical song which is sung with a sweet and agreeable voice: and they hear thy words, and do them not.E tu sei per essi come un cantico in musica cantato da voce dolce, e soave, ed eglino ascoltan le tue parole, e non le mettono in pratica.And thou art vnto them as a musical song which is sung with swete and pleasant sound: and they heare thy wordes, and doe them not.Et es eis quasi carmen musicum, quod suavi dulcique sono canitur: et audiunt verba tua, et non faciunt ea. 33And when that which was foretold shall come to pass, for behold it is coming, then shall they know that a prophet hath been among them.Ma quando avverrà quel, che è stato predetto (ed ecco, che è avvenuto), allora conosceranno, che tra di loro è stato un Profeta.And when it shal come to passe which was told before (for behold it cometh) then shal they know that there was a propher among them.Et cum venerit quod prædictum est (ecce enim venit), tunc scient quod prophetes fuerit inter eos.
33:2
Take. Before (chap. 3:17.) God made the choice, (Calmet) as he does here, ver. 7. He confirms the authority of those who are appointed to govern.
Calmet
Meanest. Literally, "last," (Haydock) which seems to denote such as are chosen without regard to their dignity or obscurity in life, Genesis 47:2., and 3 Kings 12:31. (Calmet)
Worthington
Pastors are not excused from admonishing the people for fear of danger or despair of reclaiming them, as each one is bound to do his duty. (St. Jerome) (Worthington)
33:6
Haydock
Iniquity, not regarding the admonitions of his pastor; (chap. 3:18.; Calmet) or rather of conscience, when the guide proves faithless and silent, as in this instance. (Haydock)
St. Augustine
The people were persuaded that none suffered except for some fault, ver. 10.; Jeremias 31:30., Daniel 13:52., and Genesis 44:16. The author of the Book of Job takes great pains to remove this mistake. God sometimes sends crosses for a trial, (Calmet) and to increase the merit of his servants; though it be very true, (Haydock) "no one is miserable except he deserve it." (St. Augustine)
33:8
St. Jerome
Surely die a temporal, (Theodoret) or rather an eternal death. (St. Jerome)
33:10
St. Jerome
Live? They suppose their case to be desperate, as their fathers had sinned, Ezechiel 18. The prophet shews that none are punished except for their own faults, (Calmet) and that "each one has free-will to be saved or to be lost." (St. Jerome)
33:11
Calmet
Desire. The sinner's damnation is not an object of God's pleasure, Ezechiel 18:23. (Calmet)
Worthington
He has an antecedent will to save all. He knocks at the door of our heart, (Apocalypse 3:20.) and if man do what depends on him, nothing will be wanting on the part of God. (St. Thomas Aquinas, [Summa Theologiae] 1:2. q. 109. and 112.) (Worthington)
33:12
33:17
Equitable; as we are much more inclined to vice than to virtue. This argumentation is inconclusive, as God owes nothing to man; and what good the latter does, is an effect of his grace. The propensity to evil is no excuse, as man is still free. He is judged according to the dispositions in which he is found at the hour of death; yet we must not infer, that those who have spent their lives in sinning will be no worse treated than the person who dies guilty of a single crime.
33:21
Year of the World 3417, Year before Christ 587.
Sanctius
Twelfth. Roman Septuagint, "tenth." Syriac, "eleventh year,...in the twelfth month;" which Theodoret thinks more probable, as the city was taken in the ninth of the fourth month of that year. Yet even so, it is strange that the news should not arrive before. Some think (Calmet) that the messenger came also to announce what happened after the death of Godolias. (Sanctius)
Haydock
Captivity. Here it is evident that the prophet dates from that event, Ezechiel 1., etc. (Haydock)
Worthington
As he prophesied on the very day when the city was besieged, (chap. 24:2.) so (chap. 24:26.) he foretold that one should come three years after to inform him of the capture. (Worthington)
Haydock
Then the people would believe him, (ibid. Ezechiel 24:27.) Calmet) and he would open his mouth boldly, ver. 22. (Haydock)
33:24
Calmet
Places. He has answered those who despaired, ver. 10. Now he turns to the presumptuous, who expected to be treated like Abraham, though they did not imitate his virtues. (Calmet)
They perhaps entertained these sentiments before the death of Godolias, thinking to establish themselves in the land. Afterwards the prophet Jeremias could not prevail on them to remain, though God promised them security.
33:25
Haydock
To them. Grabe marks to ver. 27., Thus saith, etc., as wanting in the Septuagint, though not in the Alexandrian copy. St. Jerome reckons eight verses or lines omitted. (Haydock)
The Complutensian and Theodoret read them with some variations.
The blood. It must be carefully extracted, Genesis 9:4., and Leviticus 7:26.
Uncleannesses; idols, in which you trust.
33:26
Swords, thinking to live thereby, (Genesis 27:40.) and to be secure. But I will disarm you. The pestilence shall find out those in the rocks, ver. 27.
33:30
Calmet
Walls, the resort of idle people. (Calmet)
33:31
Calmet
In to a religious meeting. (Chaldean) Perhaps they came on the sabbath to his house. Yet they made a just and song of his instructions. (Calmet)
Haydock
They heard them with pleasure, but did not reform their lives. (Haydock)
33:33
Calmet
Coming. The desolation of Jerusalem, (Haydock) and what I have foretold, hath already taken place; or, the news will presently arrive: as it did the following morning, ver. 21. (Calmet)
33:2
Pastors are not excused, omitting to admonish their flocke either for feare of danger, or for despare of the sinners amendment.
33:6
For euerie one shal be iudged as he discargeth or neglecteth his owne office. S. Iere.
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Gods absolute or consequent wil is alvvayes fulfilled: but not his conditional or an ecedent. As is noted ch. 18. v. 23.
God being alwayes ready to shew mercie, knocking at the dore of our hart Apoc. 3. v. 20. it is of mens owne vvilfulnes that they are not sa•e•: according to that general Axiome. Man doing that in him •••th God •• not vvanting of his part to saue al. S. Tho 1. 2. q. 109. a. 6. & q. 112. a. 3.
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As he prophecied ch. 24. v. 2 the very day vvhen the siege begane: so he foreshewed also. v. 26. that one flying avvay should tel of the taking and spoyling of the citie three yeares after.
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Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… Nothing will so vex him as to see them fighting and smiting again. Our Lord is full of loving-kindness. He re ceives the repentance of sinners. Let us hear His own words: “As I live saith the Lord I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.64
… for it is better to pass them by, together with the Lord’s righteous sentence and declaration concerning them, that wickedness came from Babylon from ancient judges, who seemed to govern the people; how are we affected by Ezekiel, the beholder and expositor of the mighty mysteries and visions? By his injunction to the watchmen
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.17
… Let us not wait to be convicted by others, let us be our own examiners. An important medicine for evil is confession, and care to avoid stumbling. I will be first to do so, as I have made my report to my people from on high, and performed the duty of a watcher. For I did not conceal the coming of the sword that I might save my own soul
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 6.1
… And therefore his chastisement is inevitable, though he that perishes happen to be but one. “For if when the sword comes, the watchman does not sound the trumpet to the people, nor give them a sign, and the sword come and take any man away, he indeed is taken away on account of his iniquity, but his blood will I require at the watchman’s hands.”
St Augustine of Hippo † AD 430 City of God 1.9
… For so long as they live, it remains uncertain whether they may not come to a better mind. These selfish persons have more cause to fear than those to whom it was said through the prophet, “He is taken away in his iniquity, but his blood will I require at the watchman’s hand.”
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.15
… that wicked man indeed shall die in his iniquity; but his blood will I require at the watchman’s hand.”
Anonymous The Teaching of the Apostles 5
5. The apostles further appointed: Let there be elders and deacons, like the Levites; and subdeacons, like those who carried the vessels of the court of the sanctuary of the Lord; and an overseer,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
6. These things I say to you that receive, and to you that minister. For it is necessary to address myself to you also, that you may with much care distribute the gifts there. There is no small punishment for you, if being conscious of any wickedness in any man, you allow him to partake of this table. “His blood shall be required at your hands.”
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St Jerome † AD 420 The Letters of St. Jerome 122.1
… Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live,” and again, “turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 10
… Say unto them, I live, saith the Lord: for I do not desire the death of the sinner; but I desire that the sinner should turn from his evil way, and live: therefore return ye from your evil way: why do ye give yourselves over to death, O house of Israel?”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “And thou, son of man, say unto the house of Israel, Even as ye have spoken, saying, Our errors and our iniquities are in us, and we waste away in them, and how shall we live? Say unto them, I live, saith the Lord: if I will the death of a sinner, only let him turn from his way, and he shall live.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 8
The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;”
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 11
… And I myself give thanks to God for you, because ye have received them: and the Lord will also receive you. But may those that dishonoured them be forgiven through the grace of Jesus Christ, “who wisheth not the death of the sinner, but his repentance.”
St Justin Martyr † AD 165 Dialogue with Trypho 47
… For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel
Tertullian † AD 220 The Five Books Against Marcion 2.13
… a father in His mercy, a master in His discipline; a father in the mildness of His power, a master in its severity; a father who must be loved with dutiful affection, a master who must needs be feared; be loved, because He prefers mercy to sacrifice; be feared because He dislikes sin; be loved, because He prefers the sinner’s repentance to his death;
Tertullian † AD 220 The Five Books Against Marcion 4.10
… and how Jonathan the son of Saul blotted out by his deprecation the guilt of a violated fast. Why should I recount the frequent restoration of the nation itself after the forgiveness of their sins?—by that God, indeed, who will have mercy rather than sacrifice, and a sinner’s repentance rather than his death.
Tertullian † AD 220 The Five Books Against Marcion 5.11
… How inflexible was He at the tears of Hezekiah! How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger. How prompt in pardoning David on his confession of his sin —preferring, indeed, the sinner’s repentance to his death, of course because of His gracious attribute of mercy.
Tertullian † AD 220 Scorpiace 1
… Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats? Assuredly He had rather have the repentance than the death of the sinner.
Tertullian † AD 220 On Repentance 4
To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment, has withal engaged to grant pardon by means of repentance, saying to the people, “Repent thee, and I will save thee;” and again, “I live, saith the Lord, and I will (have) repentance rather than death.”
Tertullian † AD 220 On Modesty 18
What if, even here, you should conceive to reply that communion is indeed denied to sinners, very especially such as had been “polluted by the flesh,” but (only) for the present; to be restored, to wit, as the result of penitential suing: in accordance with that clemency of God which prefers a sinner’s repentance to his death?
St Cyprian of Carthage † AD 258 On the Lapsed 36
… “When you turn and lament, then shall you be saved, and shall know where you have been.” And again: “I have no pleasure in the death of him that dieth, saith the Lord, but that he should return and live.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.115
In the fifth Psalm: “But in the grave who will confess unto Thee?” Also in the twenty-ninth Psalm: “Shall the dust make confession to Thee?” Also elsewhere that confession is to be made: “I would rather have the repentance of the sinner than his death.”
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 3.10
… And as they saw that the conversion and repentance of such might be acceptable to Him who desires not at all the death of the sinner,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.1.46
46. For through their influence many who had denied were restored, and re-begotten, and rekindled with life, and learned to confess. And being made alive and strengthened, they went to the judgment seat to be again interrogated by the governor; God, who desires not the death of the sinner,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… v. 11 ), he then says, “I will that the younger women marry, bear children.” ( 1 Tim. v. 14 .) So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, “I wish not the death of the sinner, as that he should turn unto [Me] and live” (
St Jerome † AD 420 The Letters of St. Jerome 11
… It was the Saviour’s mission to call sinners and not the righteous; for, as He said Himself, “they that be whole need not a physician.” He wills the repentance of a sinner rather than his death,
St Jerome † AD 420 The Letters of St. Jerome 122.1
… and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord.” Wherefore in a subsequent passage he says: “As I live, saith the Lord God, I have no pleasure in the death of the wicked: but that the wicked turn from his way and live.”
St Jerome † AD 420 The Letters of St. Jerome 147.3
… It is still more wicked to carry them out; yet in My mercy and kindness I have permitted even this. But should the sinful thought have become the sinful deed? Should men in their pride have trampled thus on my tenderness? Nevertheless “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live;”
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 48
O great is Thy patience, Lord, full of compassion and gracious, slow to anger, and plenteous in mercy, and true; who makest Thy sun to rise upon the good and the evil, and who sendest rain upon the just and the unjust; who willest not the death of the sinner, so much as that he return and live;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.37
… speaking, not in the Prophets, but in His Only Son (since for our sakes He was pleased that He should be the Son of Man, that He might speak to us in Him), yet shall he be forgiven when in repentance he shall have recourse to the goodness of God, who forasmuch as He “willeth not the death of the wicked, but rather that he should turn from his way and live,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 145.7
… there was given the spirit of justification; there was given charity and love, wherein thou mayest do all good works; and beyond this, He will give thee also life everlasting, and fellowship with the angels: all of His mercy.…Hear the Scripture: “I will not the death of a sinner, but rather that he should turn, and live.”
John Cassian † AD 435 The Conferences of John Cassian 13.7
… “Neither will God have a soul to perish, but recalleth,” meaning that he that is cast off should not altogether perish. For He is true, and lieth not when He lays down with an oath: “As I live, saith the Lord God, for I will not the death of a sinner, but that he should turn from his way and live.”
Pseudo-Irenaeus Pseud-Irenæus 1
… and they learned to confess. And being now restored to life, and having their spirits braced, they went up to the judgment-seat to be again questioned by the governor, while that God who wishes not the death of the sinner,
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Origen † AD 254 Origen's Commentary on Matthew 13.29
… and, since he could not perish, he could say, “Who shall separate us from the love,” etc. But he who wishes to maintain this last exposition will say that the soul even of the just man is changeable, as Ezekiel also testifies, saying, that the righteous man may abandon the commandments of God, so that his former righteousness is not reckoned unto him;
St Cyprian of Carthage † AD 258 On the Advantage of Patience 13
… and the things that are past perish, while those which have begun cease to be perfect; as it is written, “The righteousness of the righteous shall not deliver him in whatever day he shall transgress;”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 8
In the book of Chronicles: “The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you.” In Ezekiel also: “The righteousness of the righteous shall not deliver him in what day soever he may transgress.”
St Jerome † AD 420 The Letters of St. Jerome 54.6
… Paul began badly but ended well. The start of Judas wins praise; his end is condemned because of his treachery. Read Ezekiel, “The righteousness of the righteous shall not deliver him in the day of his transgression; as for the wickedness of the wicked he shall not fall thereby in the day that he turneth from his wickedness.”
St Jerome † AD 420 The Letters of St. Jerome 122.3
Hear the words of Ezekiel: “as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 13
… But if he had read that “the righteousness of the righteous shall not deliver him in the day on which he shall have erred, and the wickedness of the wicked shall not harm him from the day in which he shall have been converted,”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 13
13. For any one of us will hold it necessary, that whatever is the last thing to be found in a man in this respect, is that whereby he must be judged, all those things which he has previously done being wiped away and obliterated.
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John Cassian † AD 435 The Conferences of John Cassian 17.25
… Thou shalt surely die; and if he repent of his sin and do judgment and righteousness, and if that wicked man restore the pledge and render what he hath robbed, and walk in the commandments of life, and do no righteous thing, he shall surely live, he shall not die. None of his sins which he hath committed shall be imputed unto him.”
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John Cassian † AD 435 The Conferences of John Cassian 17.25
… But if one says that God revoked that severe sentence in consideration of their penitence, according to what he says by Ezekiel: “If I say to the wicked, Thou shalt surely die: and he becomes penitent for his sin, and doeth judgment and justice, he shall surely live, he shall not die;”
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2. TO THE CHILDREN OF YOUR PEOPLE, — to the Jews your countrymen, that is to say, Hitherto I have commanded you to prophesy against the nations, now return to yours, and as a watchman observe their crimes and the disasters impending on account of them, and announce them. LAND. — It is a Hebraism. The sense is, that is to say, When I shall bring a sword upon the land. For the Hebrews place the antecedent with the relative.
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3. A SWORD,—that is, enemies. Note the metaphor or allegory. For the sense is, as if to say: Just as in time of war it is customary in a city to appoint from the lowest, that is the common and plebeian ranks, a watchman who may warn the citizens of the approach of enemies; and if he does not do this, the death and slaughter of citizens will be imputed to him: but if he himself by sounding the trumpet gives warning beforehand, and someone does not guard himself against the enemy, his blood shall be upon him, that is, he himself is the cause of his own death, let him impute his own death to himself: so too a spiritual watchman, that is a Prophet and preacher (such as I am, not from a plebeian and lowest rank, but from a noble, namely a priestly, lineage chosen and appointed by God, so that you may hear me more willingly and attentively), if he does not denounce the threats of God and present and future punishments to sinners, the death of sinners will be imputed to him: but if he does denounce them, and someone does not guard himself, his death and perdition will be imputed to that same watchman. Whence St. Clement, book II of the Apostolic Constitutions, chapter vi, teaches that a Bishop ought to preach the Gospel. For this is the trumpet by which he sounds: "A sword, he says, is judgment, but a trumpet is the sacred Gospel; and the watchman is the Bishop, who presides over judgment and the Church, whom it is fitting to testify and affirm by preaching concerning judgment. For if it is not denounced and testified to the people, the sin of the ignorant will be ascribed to you." Hence morally St. Bernard: "Solicitude, he says, is the office of a Prelate, not eminence." And Chrysostom in his epistle to the Hebrews: "I wonder, he says, if any of those who hold the chief place should happen to be saved, given their great negligence and the many threats of God against them." Most excellently St. Gregory, homily 17 on the Gospel: "You are the salt of the earth. Just as therefore among brute animals a rock of salt ought to be among priests in peoples. For it is necessary that a priest take care what he says to each one, how he admonishes each one, so that whoever is joined to a priest may be seasoned, as it were, by the touch of salt with the flavor of eternal life. But then truly do we preach rightly to others if we show our words by our deeds, if we ourselves are pierced by divine love, and wash away the stains of human life, which cannot in any way be passed through without fault, by daily tears. But then truly are we pierced concerning ourselves if we carefully weigh the deeds of the fathers who went before, so that from the sight of their glory our life may become foul in our own eyes." And further on, groaning he complains, and accusing himself with others, he says: "We have fallen away to external business, and we undertake one thing from honor, another we exhibit from the obligation of our office. We abandon the ministry of preaching, and to our punishment, as I see, we are called Bishops, who hold the name of honor, not the virtue. Those who are committed to us perish daily through many wickednesses, and we see that we negligently allow them to tend inward. But how can we correct the life of another, we who neglect our own? For being intent on worldly cares, we become so much more insensible within, the more diligent we appear to be in external things. Whence the Church well says of her members who are sick: They made me a keeper of the vineyards, my vineyard I have not kept. For our vineyards are our actions, which we cultivate by the use of daily labor. No greater prejudice, I think, dearest brethren, does God tolerate from others than from priests, when He sees those whom He has placed for the correction of others giving examples of depravity from themselves; when we ourselves sin, we who ought to have restrained sins. We seek no gain of souls, we devote ourselves daily to our own pursuits, we covet earthly things, we eagerly grasp after human glory with intent mind. And while we receive the name of holiness, we are entangled in earthly deeds. It is fulfilled in us: And it shall be as the people, so the priest. For a priest does not differ from the people when by no merit of his life does he surpass the common action of the multitude. Let us implore the tears of Jeremiah, let him consider our death, and casting himself down let him say: How is the gold become obscured, the finest color is changed, the stones of the sanctuary are scattered in the head of every street?" He then adds that for this reason God avenging has overthrown temples and monasteries by barbarians, has despoiled cities, has laid waste fields. And again exhorting, he says: "Let us think therefore who were ever converted through our tongue, who corrected by our reproof from their perverse work did penance, who abandoned luxury from our teaching, who abandoned avarice, who declined pride? Let us think what profit we have made to God, we who having received a talent are sent by Him to do business; therefore He says: Do business till I come. What profit of souls from our business shall be shown to Him— mus? Let us place before our eyes that terrible day of judgment, when the judge shall come, and shall reckon with his servants to whom he entrusted his talents. Behold in terrible majesty, among the choirs of Angels and Archangels he shall be seen. There Peter with Judea converted, whom he drew after him, shall appear. There Paul leading, so to speak, the converted world. There Andrew shall lead Achaia after him, there John Asia, Thomas India, converted in the sight of their judge. There all the rams of the Lord's flock shall appear with the gains of souls, who by their holy preaching draw after them to God the flock subjected to him. When therefore so many shepherds with their flocks shall come before the eyes of the eternal Pastor, what shall we wretched ones say, who return to our Lord empty after our business; who have had the name of shepherds, and do not have the sheep which we ought to show from our sustenance? The elect enter, expiated by the hands of priests, the heavenly homeland: and the priests themselves through a wicked life hasten to the torments of hell. To what thing therefore, to what shall I compare bad priests, if not to the water of baptism, which washing away the sins of the baptized sends them to the kingdom of heaven, and itself afterwards descends into sewers? These and many more things Gregory [wrote], most worthy of reading and necessary for doing.
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5. His blood shall be upon himself,—that is, he himself shall be the cause of his own death, nor shall he be able to transfer it to another (1).
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6. A SOUL (that is, a man. It is a synecdoche, as if to say, If any one of them the enemy shall kill), HE INDEED IN INIQUITY (that is, on account of his iniquity and crimes, shall be punished and shall die; because God sends enemies only on account of the sins of the people; yet) HIS BLOOD I WILL REQUIRE AT THE HAND OF THE WATCHMAN,—that is, I will punish the watchman as a murderer; because the death of another impending, which he ought to predict and forewarn, by predicting and forewarning, as far as in him lay, he did not prevent.
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7. I HAVE MADE THEE A WATCHMAN — O Ezekiel! He adapts the thesis to the hypothesis, so that Ezekiel may prophesy to the Jews, and the Jews may hear him and believe him. St. Clement, book II of the Constitutions of the Apostles, chapter vi, from the doctrine of St. Peter and the Apostles thus ordains concerning the Bishop: "You bishops ought to be watchmen of the people, just as you also have Christ as your watchman. And you therefore be good watchmen of the people of God. For the Lord says to each of us through Ezekiel: Son of man, I have made thee a watchman to the house of Israel," etc. Hear St. Prosper, book I On the Contemplative Life, chapter xx: "I have made thee a watchman, that is to say," he says, "if thou hast not announced to him his sins, if thou hast not reproved him, that he might turn from his impiety and live: both thee, because thou didst not rebuke him; and him, who sinned while thou wast silent, I will destroy with eternal flames. Who will be so stony, so iron-hearted, whom this very sentence will not strike down?" And St. Augustine, homily 7, among the 50: "If you attend carefully," he says, "you will know that all priests are in great danger. For the Holy Spirit testifies to them, saying, in Isaiah LVIII: Cry, cease not. And Ezekiel XXXIII: If thou declare not to the wicked his wickedness, I will require his blood at thy hand. And the Apostle, Hebrews XIII: They watch as being to render an account for your souls." If each one can scarcely render an account for himself on the day of judgment, what will the pastor do, from whom God will require the souls of all his subjects? Origens also speaks most excellently, homily 7 on Joshua: "Thou," he says, "who presidest over the Church, art the eye of the body of Christ: see therefore that thou lookest around at all things, illuminest all things, and even proclaimest things to come. Thou art a shepherd, thou seest the little sheep of the Lord, ignorant of danger, being carried to precipices, and hanging over cliffs, and thou dost not run to help? thou dost not call them back? thou dost not at least restrain them with thy voice, and deter them with the cry of correction? Art thou so mindful of the Lord's sacrament, that, when He, leaving ninety-nine in the heavens, descended to earth for the sake of one little sheep that had gone astray, and having found it, carried it on His shoulders to heaven, we in no way whatsoever follow the example of the Master Shepherd in caring for the little sheep?" Again St. Bernard in the Sentences: "It is the duty of shepherds," he says, "to watch over the flock for three necessary reasons: namely, for discipline, for custody, for prayers. For discipline, on account of the correction of morals, lest the flock committed to them fail through its own distress. For custody, on account of diabolical suggestion, lest it be seduced by hostile cunning. For prayers, on account of the urgency of temptations, lest it be overcome by pusillanimity. In discipline there is the rigor of justice, in custody the spirit of counsel, in prayer the affection of compassion." Hence secondly, learn here how much God wishes princes and prelates to admonish carefully and reprove freely those who sin: for if they do not do this, He threatens them with death. Wherefore Nehemiah, chapter v, hearing the cry of the people on account of the grievances which they suffered from the rich, rebuked the nobles and magistrates. He did the same because many, bearing burdens, profaned the Sabbath day. Daniel discreetly, but freely, reproved King Belshazzar by the example of his father. The king heard him patiently: indeed, although Daniel threatened him with destruction, he nevertheless honored him magnificently, Daniel v. St. John the Baptist with wonderful fervor reproved the Pharisees, saying: "Generation of vipers, who hath shewed you to flee from the wrath to come?" Matthew chapter III. St. Stephen in the council sharply reproved the Jews, saying: "Stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost: as your fathers did, so do you," Acts VII. St. Paul, looking upon Elymas the magician, who strove to turn away Paul the proconsul from the faith, said to him: "O full of all guile, and all deceit, child of the devil, and enemy of all justice, thou ceasest not to pervert the right ways of the Lord." St. Macedonius the Anchorite commanded the judges of the Emperor to dismount from their horses, and to report to the Emperor: that he might know himself to be a man, and of the same nature as others; wherefore he should not so cruelly take care to remove from the midst men who are living and breathing images of God, especially since the Emperor himself bore so ill that the bronze image of his wife should be treated with contempt, that on account of this he wished to slaughter so many men. Thus Theodoret in his Life, and Baronius, in the year of Christ 388. Isaac the monk freely rebuked the Emperor Valens as he set out to war, and predicted his destruction to him. And when Valens ordered him to be seized and kept in custody until he should return victorious from war, Isaac said: "Burn me alive, if you find my words to be lies." And truly: for Valens was defeated by the Goths and burned in a house by them: and Isaac, absent in prison, announced to his people the day and hour of his death; indeed he was filled with the odor of his roasted flesh. Thus Nicephorus, book XI, chapter L. St. Amandus, Bishop, spending the night in Rome in the church of St. Peter, saw St. Peter, who commanded him to go to Dagobert, king of the Franks, and to correct him concerning his sins, which he did, and for this reason was expelled from the royal court. But finally Amandus was pleasing to Dagobert when he repented. Thus his Life relates. But let the Prelate and monitor take note that correction ought not to be too severe and avenging; but gentle, and such that it appears to proceed from charity; otherwise it is harmful. Famous is the vision of St. Carpus in the year of the Lord 59, who, being excessively indignant at the Gentiles because they had turned away a certain faithful one from the faith, and wishing them to be thrust into Tartarus, saw Christ extending his hand to them, and saying to Carpus: "Strike against me: for I am ready again to suffer for the salvation of mankind: but you consider whether it would be useful to you to prefer this dwelling in Gehenna to the fellowship of God and the angels." St. Dionysius relates the matter at length in his epistle to Demophilus. When Ameras of Tarsus, leader of the Saracens, had set out against the Romans with an army, and had sent soldiers to plunder the village of Hercules, a certain priest named Themel, performing the bloodless sacrifice, when he learned of the irruption of the Saracens, left off the duty of sacrificing, and just as he was clothed, carrying in his hands the mystery of the Church, thus repelled those who had invaded, and wounded many; he killed not a few, the rest being put to flight. But when the Bishop on this account forbade him from the sacred rites, he sought the relaxation of the prohibition: after he did not obtain it, he betook himself to the Agarenes, and abjured the Christian faith, and going forth with them not only harassed Cappadocia and neighboring places but also reached as far as Asia, which is called Minor: and what damage he inflicted, it is not even permitted for us to write, says Curopalates, and from him Baronius, in the year of Christ 957. How much better it would have been if the Bishop had dealt gently with him, or had relaxed the prohibition for one repenting and asking!
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10. OUR SINS ARE UPON US, — they weigh us down, and lead us to death.
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11. I DO NOT DESIRE THE DEATH OF THE WICKED. — "I do not desire," namely antecedently, and as far as it depends on me: because, as follows, I desire that the wicked man turn from his way, and live; and therefore I send you, Ezekiel, and other Prophets and preachers to them, and command them under penalty of death to admonish them, reprove them, and invite them to penance. And just as outwardly through preachers, so also inwardly through the holy impulses of grace, and through the terrors and consolations which I send to them, I invite them to the same. For without these all external preaching would be fruitless and vain. But if, being stirred up by me in so many ways, they themselves stop their ears, and will not be converted: then I consequently will and decree their death, as the punishment of their merit, by which others may be terrified. Therefore it is not through God, but through sinners themselves, that they remain in sins, perish and are damned. This is what the Wise Man says in Ecclesiasticus xv, 11: "Say not: It is through God that I have fallen away; for thou oughtest not to do the things that he hateth." See the words at chapter XVIII, verse 23 (1). God responds (verse 11) that he does not will death, but that the wicked man turn and live. And he makes an apostrophe to those despairing, "be converted," etc. And to show who are the wicked to whom he speaks, the following discourse demonstrates (verse 11): "Why will you die, O house of Israel?" And wishing to help the Lord, to those who are in danger through despair he says in Ecclesiasticus V: Do not delay to turn to the Lord, and do not defer from day to day: for his wrath shall come suddenly, and in the time of vengeance he will destroy thee. To those who are in danger through despair, what does he say? In whatsoever day the wicked man shall be converted, I will forget all his iniquities. For those, therefore, who are in danger through despair, he has set forth the harbor of pardon: for those who are in danger through hope, and are mocked by delays, he has made the day of death uncertain. When the last day shall come, you know not. You are ungrateful if you wait for it, because you have the present day in which to correct yourself."
33:12
12. THE WICKEDNESS OF THE WICKED MAN SHALL NOT HARM HIM, IN WHATSOEVER DAY HE SHALL BE CONVERTED FROM HIS WICKEDNESS. — St. Augustine prudently, tract. 33 in John, inveighing against the vices of men, vol. IX: "Men," he says, "are in danger, both by hoping and by despairing. By hoping, when they say: God is good, I will do what pleases me, what I wish: by despairing," when on account of grave sins which they have committed, "they say: Now we are to be damned, why do we not do what we wish? It is to be feared lest hope kill you, and, when you have hoped much in mercy, you fall into judgment. It is to be feared again lest despair kill you," etc. Hence
33:13
13. EVEN IF I SAY TO THE JUST THAT HE SHALL LIVE, — namely, if he shall have persevered in his justice.
33:14
14. IF HE DO JUDGMENT AND JUSTICE, — if he shall have lived innocently and justly.
33:15
15. THE COMMANDMENTS OF LIFE, — which lead to present and eternal life.
33:17
17. AND THEY SAID, etc. THE WAY OF THE LORD IS NOT EQUAL, — that is, just; the Septuagint, right, that is, it is not balanced with equal weight of reason and justice, as if to say: God does not deal equally, not rightly with us, namely with the pious and the impious. See what is said in chapter XVIII, toward the end. And (that is, when) their way is unjust — wicked, perverse and distorted.
33:18
18. IN THEM, — on account of them.
33:21
21. AND IT CAME TO PASS IN THE TWELFTH YEAR, etc., OF OUR CAPTIVITY. — From this it is clear that Ezekiel marks his years by the era of the transmigration of Jeconiah, as I have often said above. THERE CAME TO ME ONE THAT HAD ESCAPED, — after the city of Jerusalem had already been conquered; as God had foretold to him, chapter XXIV, verse 23. For Jerusalem was conquered in the eleventh year, the fourth month, the fifth day, Jeremiah chapter XXXIX, verse 2; therefore easily in the space of a year and a half Ezekiel in Babylon could receive news of its conquest: indeed, it is rather surprising that he did not receive it sooner. But in such great desolation, and in the scarcity of those who had escaped the calamity of Jerusalem, and in such great distances of places, this is not to be wondered at, since each one, being anxious about himself and his life, gave little thought to announcing this calamity in Babylon.
33:22
22. THE HAND OF THE LORD (that is, the power, efficacy and operation of the Lord) had breathed upon me the day before with the spirit of prophecy, so that I might openly preach in Babylon the destruction of Jerusalem recently made, and not be silent, which the next day a messenger arriving announced to be in fact completed and true. This indeed is what he says: AND HE OPENED (the Lord) MY MOUTH, — that is, he gave me freedom and boldness of speech.
33:23
23. WITH BLOOD, — you eat flesh with blood. For the eating of blood was forbidden by law, Leviticus XIX, 26. Others explain it, as if to say: You who while eating think of shedding the blood of your neighbor: or, after you have shed innocent blood, with hands still stained you take food securely, as if you had done nothing evil. Thus Maldonatus. YOU LIFT UP YOUR EYES TO YOUR UNCLEANNESSES, — with love, reverence, hope, veneration, affection, desire you look upon your idols. To lift up the eyes to idols, therefore, was a symbol and sign of adoring them. Thus the Chaldean, Vatablus and others. Or properly, as if to say: You look upon your lusts and shameful deeds.
33:24
24. IN THESE RUINS, — in the ruins of Jerusalem and Judea overturned by the Chaldeans, as if to say: These left by the Chaldeans in Judea, when they ought to grieve, rejoice, because these few themselves shall possess all Judea, and they say this is not surprising, because God promised it to Abraham alone: but they are many for Abraham. To the Jews rejecting the pipe of Ezekiel and the Prophets, he cast the hook of the Chaldeans, by which they were captured and slain. Hence Themistocles in governing said two divine powers must be employed, persuasion and force, so that those who despise the sweetness of the former might feel the stings of the latter. This was declared by the fable of Phaedrus (antistrophic to this one and dissimilarly similar), book III, chapter XV, concerning the cicada, which when asked by the owl to be silent and not disturb sleep, when she would not, invited by the owl to Pallas's nectar, so that she might quench the thirst contracted by singing, coming to her was killed by her. "Thus alive she denied, dead she gave." Thus the impious who living would not obey God and the Prophets, dying shall obey. Those lascivious ones sing their songs, they will not be silent, God commanding, who therefore punishing them with death imposes silence upon them. Such and today are many, who with itching ears disdain serious and efficacious sermons, and seek elegant and curious ones; similar to the Athenians in the time of St. Paul, who were occupied with nothing else than to say or hear something new, Acts XVII. But the herald of God should not therefore lose heart, nor cease from preaching, nor again change the manner of preaching, so as to accommodate himself to their ears and scratch them; but let him persist in his duty, step and spirit, and not doubt that God will gather abundant fruit from this labor and ministry. And even if he converted few, nevertheless neither shall the sermon be without fruit, nor he himself be deprived of his worthy reward. For the conversion and salvation of one soul is a worthy price for all labor. Cicero relates, in the book On Famous Orators, that the noble poet Antimachius, when he had convoked his hearers and read to them his poem, and all had left him except Plato alone, said: "I shall read nonetheless, for Plato alone is to me as all."
33:26
26. YOU HAVE STOOD UPON YOUR SWORDS, — with your swords, as if prepared by habit and custom to kill the innocent. Thus R. David. Or, you have stood leaning upon your swords, as if trusting in them, and saying: "Our hand is exalted, and the Lord has not done all these things." Whence the Chaldean translates: You have stood in your strength.
33:27
27. WHO DWELL IN RUINS (in the ruins of Jerusalem) SHALL FALL BY THE SWORD. — For Godolias indeed was slain with his men by Ishmael, and after him many others by the Chaldeans. BECAUSE (so that) THERE IS NONE.
33:30
30. WHO SPEAK ABOUT YOU, — who speak against you and mock you, as idle men and scoffers are accustomed to do in the forum.
33:31
31. AS IF THE PEOPLE WERE TO ENTER, — that is, as the people are accustomed to enter, namely in a crowd and many at once. Thus the Septuagint. INTO A SONG, — that is, they laugh at, despise, and turn your threats and speeches into jest and song.
33:32
32. AND YOU ARE TO THEM LIKE A MUSICAL SONG, — as if to say, They hear you for the sake of pleasure and recreation, not for instruction, that they might correct their life, as if they were hearing you skillfully playing a musical instrument, delighted by the harmony alone. The Septuagint: and you are to them as the voice of a psaltery; the Chaldean: as a song of organs; Vatable: like a love song, or amatory song: a song, that is, singing love songs, as if to say, You are to them a mockery, they laugh at you, as if you were their actor. Thus Quintilian, book I, chapter x, says: "To assign a song to allurement, and to compose a song to the lyre." Hence also the proverb: "He lives by music," that is, he lives idly and voluptuously: but the music of these becomes "a Boeotian song," that is, it is turned into mourning and a funeral song, when the extremity of joy is occupied by sorrow, and the scoffers feel the threats of God, which they had laughed at before. Herodotus relates, in book II, that Cyrus, when the Ionians sought again from him the conditions of peace which they had previously rejected, said to them the fable of a flute-player, who had played the flute to allure fish, but when it availed nothing, he cast a net into the sea and drew out many: when he beheld them struggling, he said: "Refrain now from dancing, because, while I was playing, you were unwilling to dance." Thus God,
Machine translation from the Latin, not reviewed.
33:1
… Ezekiel always receives the word of Yahweh on the recurrence of the n. (Ez. 26:1; 29:17; 31:1; 33:1).
33:11
… the 1st proposition of Jansenius, condemned by Innocent X: Denz-U, 1092). It is also certain that God bestows grace on sinners so that they may be converted: «Vivo ego, dicit Dominus, nolo mortem impii, sed ut convertatur impius a via sua et vivat» (Ez. 33:11). Nor are unbelievers deprived of the benefit of grace, whether positive (those who rejected the faith by sin) or negative (those who do not have the faith because they do not …
33:12
Agraphon (Greek: "Unwritten Thing"; plural Agrapha)
… Justin, C. Triph. 47, 6, attributes to Jesus the saying: "In whatever state I shall find you, in that I shall judge you"; but of the other twenty citations of this phrase, none attributes it to Jesus, many to the "prophet" (that is, to Ez. 18, 24-30; 33, 12-16, 20). In codex D (cf. A. Merk, Novum Test. gr., 4th ed., Rome 1942, pp. 69, 212) the phrase of Jesus to the Sabbath-breaker (in place of Lk. 6, 5) must be a later invention against …
… ibid., 3, q. 87, a. 4); d) he who is in the grace of God can be absolved from some venial sins without the remission of the other venial sins; e) sins erased in the Sacrament of Penance do not revive because of a subsequent sin (cf. Is. 1:18; 43:25; Ez. 33:12-16; Council of Trent, sess. …
… The fact of the r. of m. is today commonly admitted, because it is founded, at least implicitly, on texts of Scripture (Ezek. 18:21; 33:12; Joel 2:18; Gal. 3:4; Heb. 6:10; above all the parable of the prodigal son [Luke 15:11-32], who is restored to all his previous rights) and on explicit affirmations of the Fathers …
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.