Commentary on the Prophet Ezekiel
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.
Translated into English using ChatGPT.
Table of Contents
Book One
Book One
Having finished in eighteen volumes my Explanations on Isaiah, I desired to pass on to Ezekiel, as I often promised you, O Virgin of Christ, Eustochium, and to lay the finishing touch, so to speak, on the prophetical work. But suddenly news reached me of the death of Pammachius and Marcella, the siege of the city of Rome, and the death of many brothers and sisters. I was so stunned and bewildered that for days and nights I could think of nothing else but the salvation of all. I thought I was in captivity with the saints, and I could not unlock my lips until I had learned more definite news. Between hope and despair I am tossed on the billows, and the miseries of others torture me. But when truly the most brilliant light of all the earth was extinguished, indeed the head of the Roman Empire was severed: and, to tell the truth, the whole world perished in one City, I became silent and humbled, and I was silent from the good, and my grief was renewed: my heart grew hot within me, and in my meditation a fire was kindled (Psalm. XXXVIII, 4): nor did I think that sentence should be neglected: Music in mourning is an intrusive narrative (Sirach. XXII, 6). But because you persistently demand it, and a scar gradually covers a great wound: and Scorpius is pressed between Enceladus and Porphyrion and crushed by the Trinacrian soil, and the Hydra with many heads has at last ceased to hiss against us: and a time has been given in which we ought not to respond to the snares of heretics, but rather devote ourselves to the exposition of the Scriptures, I will undertake the prophet Ezekiel, whose difficulty is confirmed by the tradition of the Hebrews. But unless someone among them has reached the age of thirty for the priestly ministry, that is, has completed the thirtieth year, they are not permitted to read the beginnings of Genesis, the Song of Songs, or the beginning and end of this book, in order to approach the perfect knowledge and mystical understanding that the full time of human nature requires. If, by the mercy of the Lord, I bring this work to a conclusion, I will move on to Jeremiah, who, in his Lamentations, laments the four parts of the world under the figure of Jerusalem, using a quadruple alphabet.
1:1
(Chapter 1, Verse 1) And it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month. The thirtieth year is not, as many think, the age of the prophet, nor the Year of Jubilee, which is the year of remission; but from the twelfth year of King Josiah of Judah, when the book of Deuteronomy was found in the temple of God, until the fifth year of the captivity of Joachin, also known as Jeconiah, when he was led with his mother to Babylon, along with Daniel and the three young men, and Ezekiel (who was among the first captives of the tribe of Judah) when the wrath of God was poured out on Jerusalem (2 Kings 22; 2 Chronicles 34; 2 Kings 24). But according to the mystical interpretation, the Lord and Savior is prefigured, who came to baptism at the age of thirty (Luke 3), which is the age of perfection in man. Therefore, in the book of Numbers, according to the Hebrews and not as contained in the Septuagint, the priests begin to minister in the tabernacle at the age of thirty and not at the age of twenty-five (Numbers 4). In this sign, Joseph also preceded when he distributed grain to the hungry people in Egypt (Genesis 41), and John the Baptist came to the banks of the Jordan and preached the baptism of repentance (Luke 3). And what is written, in the fourth, the sentence is pending, it is understood in the month. For immediately it follows, in the fifth month. And to make it more clear, they added Seventy before.
1:2
(Verse 2) While I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God in the fifth month: it was the fifth year of the exile of King Joachin. As the captive people sat by the rivers of Babylon, David prophesied in the spirit: By the rivers of Babylon, there we sat down and wept (Psalm 137). Now, Chebar, either it is the name of the river, or certainly, according to its interpretation, which is translated as "grave," it signifies the Tigris and Euphrates, as well as all the great and weighty rivers that are said to be in the land of the Chaldeans. And understand that the heavens are open not by the division of the firmament, but by the faith of the believer, because the celestial mysteries are revealed to them. Hence, in the baptism of the Savior, when the Holy Spirit descended upon him in the form of a dove, we read of the heavens being opened (Matthew 3), and through their opening, the visions of God are revealed. Not just one vision, but multiple visions, as the Lord says through the Prophet: 'I will multiply visions and as a likeness, I have been made in the hands of the prophets' (Hosea 12:10). These are the visions that the entire prophecy of Ezekiel weaves together. According to the Hebrews and other interpreters, the migration is called Joachin and not captivity, as the LXX translated. For he was not captured when the city was conquered, but by his own will, he was taken to Babylon. Therefore, let the first migration be called Joachin, that is, Jechoniah: but let the second or final captivity be called Zedekiah.
1:3
(Verse 3) The word of the Lord came to Ezekiel, son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar. And to Daniel and Ezekiel, who were in Babylon by the rivers, the mysteries of things to come are revealed upon the waters, indeed in the purest waters, so that the power of baptism may be shown. Otherwise, even the apostle Paul, when he was baptized by Ananias in the Lord, having his eyes covered with scales, was freed from blindness (Acts 9). And in Genesis, the first creatures that lived came forth from the waters. It should also be understood that in the thirtieth year of his age the Lord came to baptism: in the fourth month, which is called January among us, and is at the beginning of the year, except for the month of Nisan, the month of the new moon, in which the Passover is celebrated. Among Oriental peoples, after the gathering of crops and the pressing of grapes, when tithes were brought to the temple, October was the first month, and January the fourth. But he adds the fifth day of the month, to signify baptism, in which the heavens were opened to Christ, and the day of Epiphany is venerable until now, not as some suppose, the birthday in the flesh, for he was hidden at that time and did not appear. This is suitable for this time, when it was said: This is my beloved Son, in whom I am well pleased (Matthew 3:17). Furthermore, Buzi is translated into our language, despised and rejected: Ezekiel, strengthened by God. What is thus joined to the Lord, that we may say the Creator of the world, who is the Father of the Savior, is despised and rejected by all heretics, who do not accept the old Testament. It is not surprising that the Lord is the strength of God, since He is the power and wisdom of God Himself.
And the hand of the Lord came upon him there. LXX: And the hand of the Lord came upon me. In order to see the visions of God and understand them, we need the hand and strength of God upon us (1 Corinthians 1). With that hand and arm, the people of Israel were led out of Egypt; even the Magi understood a part of that power, saying: This is the finger of God (Exodus 8). And the Savior in the Gospel said: But if I cast out demons by the finger of God (Matthew 12:28). For it is written in another Gospel: If I cast out demons by the Spirit of God (Luke 11:20).
1:4
(Verse 4) And I saw, and behold, a whirlwind wind was coming from the north, and a great cloud, and a rolling fire, and brightness around it. And within it was something like the appearance of electric sparks, that is, from within the fire. LXX: And I saw, and behold, a spirit was coming from the north, carrying (or lifting) a great cloud within it, and a shining fire, and brightness around it. And within it was a vision like electric sparks within fire, and brightness within it. In the consolation of the migrating people, and in the revelation of God's sentence, the prophet sees the greatest vision. By its interpretation, all the synagogues of the Jews are rendered speechless, beyond those who say that it is beyond human, and they attempt something about this and about the building of the temple, which is written at the end of this prophecy. However, we, comparing spiritual things with spiritual things, according to the measure of our small intellect, can more suspect than explain. We will believe kind and faithful readers, seeking forgiveness, that they may favor our audacity, or rather the measure of our faith, rather than be angry. First of all, it must be known that the term spiritus, which we have interpreted as 'wind' in accordance with Aquila, and as 'blast' and 'stormy wind' in accordance with Symmachus and Theodotion, can be understood by others as coming from a favorable direction and by others as coming from an unfavorable direction. The Hebrew word Rua, depending on the quality of the places, can be understood as 'spirit,' 'soul,' or 'wind.' 'Spirit' as in: 'Send forth your spirit and they shall be created' (Ps. 103, 30). Soul: His spirit will go forth and return to its own land (Ps. 144:4). Wind: You will break the ships of Tarshish with a violent wind (Ps. 47:8). And elsewhere: Fire and brimstone, and a spirit of storms, is the portion of their cup (Ps. 11:7). Those who study the wind and the breath of the storm understand this: the anger and fury of God coming from the north, that is, from Nebuchadnezzar, and that Jerusalem will be captured after six years of this vision. This is the vision of the fifth year of the reign of King Joachin, who was the fifth king of Jerusalem during the reign of Sedeciah. We read that after six years, in the eleventh year of his reign, when the city was captured, he was taken to Babylon. It is revealed to those who dwell near the river Chobar and who willingly submitted themselves to the king that they have done well to obey God's judgment. In a short time, both the province of Judaea and the city of Jerusalem are to be captured. And when a great cloud is described, let us understand that it brings rains of destruction upon Judea, and showers of collisions. And the wrapped fire shows the future punishments and the evils of captivity. And the splendor around it signifies the open judgments of God. But those who think in the opposite way, that is, the good, understand the spirit that takes away, or lifts up, the Holy Spirit, who takes away vices and sins from people, or raises the fallen to sublime things, and makes them retreat from the very cold North wind, from which evils blaze up over the whole earth (Ecclesiasticus 43); and in Jeremiah, that terrifying pot is kindled from the face of the North wind (Jeremiah 1). They also refer to the great cloud in relation to the person of Christ, who came to Egypt of this world upon a light cloud: and properly it is called great in comparison with the lesser clouds, namely, the prophets and apostles and all the saints, of whom it is written: And thy truth unto the clouds (Ps. XXXV, 6); and: I will command the clouds that they rain no rain upon Israel (Isai. V, 6); and elsewhere: The cloud is the dust of his feet (Naum I, 3); and again: Clouds and darkness are round about him (Ps. XCVI, 2). And also the shining fire and the splendor around it, according to what is written: God is a consuming fire (Deut. IV, 24). The Savior says that he came to send fire upon the earth, and desires to burn in us and all who believe (Luke XI); although he brings terror and punishment to sinners, nevertheless he shines with splendor and is full of light and brightness. Therefore, he purifies us so that he may grant us greater joys in purity and purification.
1:5
(Verse 5.) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a human in them. And what follows, And there is a brightness in it, should be noted with a mark. Unless the Scripture had added, saying: That is, from the midst of the fire, because of the ambiguity of the word, we might have erred and thought that the appearance or vision was of lightning in the midst of the wind or of a spirit. Therefore, it should be understood that in the midst of the fire and torments of God, there is a likeness of lightning, which is more precious than gold and silver. So after judgment and torments, which seem sad and hard to those who endure them, the more precious brightness of lightning appears, while the providence of God governs all things, and what is thought to be punishment is actually medicine.
1:6
(Verse 6) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a man is among them. In the midst of it, it is understood, is indeed electricity: but it is better to understand it as fire, which is light for believers and punishment for unbelievers. Therefore, in the midst of this fire, there was the likeness of four living creatures, a likeness, not a nature; and the four living creatures that are later called quadriform, are one likeness of a man, so that all things in the world may be shown to be rational: 'Let us make man in our image and likeness' (Genesis 1). But the image and likeness of God is not the form of the body, but of the mind: described according to the true image of Christ, who is the image of the invisible God. These rational creatures exist in four places, either because of the four cardinal points of the world, by which the globe is enclosed, or because of the four places: celestial, terrestrial, infernal, and supercelestial, of which the apostle Paul also speaks: That at the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2, 10). Of the three, there is Paul's testimony. Let us see the fourth. Praise the Lord, ye heavens of heavens, and the water that is above the heavens, let the name of the Lord be praised (Psalm CXLVIII, 5). And again, by the Apostle, other heavenly things are said, and other things above heavenly (I Corinthians XV).
1:7
(Verse 7) The four faces to one, and the four wings to one, and their feet were straight feet, and the sole of their feet was like the sole of a calf's foot, and they sparkled like the appearance of burnished brass. And the hands of a man were under their wings on their four sides. LXX: And the four faces to one, and the four wings to one, and their legs were straight, and they had winged feet. And they sparkled like flashing bronze, and their wings were light, and the hands of a man were under their wings on their four sides. Of the four animals, whose appearance was a likeness of a human (only in such a way that each had four faces, and four wings, and straight legs, and the sole of their feet was like the hooves of a calf, or, as the eagle interpreted it, round, which the LXX completely omitted), of the shining sparks of bronze, and of their light feathers, which are not mentioned in Hebrew, of the hand of man also under their wings in four parts, and the rest which the prophetic speech describes, we will endeavor to explain what it seems to say to us, when we briefly summarize the opinions of each person. Some claim that the four Gospels, which we have also followed in the preface of the commentary on Matthew, are designated by the names of these animals: Matthew, because it describes Jesus as a man: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. They attribute it to Mark the lion: The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophet Isaiah: The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight (Isaiah 40:3). Calves, to the Gospel of Luke, which begins with the priesthood of Zacharias. Eagles, to the beginning of John, who, soaring to the heights, began: In the beginning was the Word, and the Word was with God, and the Word was God. Regarding what we think about these, we have said in the aforementioned work, and more fully in the Apocalypse of John (Chapter IV), the appearance and names of these animals refer to the four Gospels (or, to the Evangelists). We will try to explain in their proper place how the description of all animals can be adapted. But others, who foolishly follow the wisdom of philosophers, think that there are two hemispheres in the two temples of the Cherubim, us and the Antipodes, as if humans were lying on their backs and falling. Many, according to Plato, attribute the rational soul, the irascible soul, and the concupiscent soul, which he calls the logical, the spirited, and the appetitive, to man, lion, and calf: placing reason, knowledge, mind, and counsel, as well as the same virtue and wisdom, in the citadel of the brain; but attributing ferocity, anger, and violence to the lion, which resides in the gall. Moreover, they place desire, luxury, and the craving for all pleasures in the liver, that is, in the calf that clings to the works of the earth. And they consider as a fourth thing, which is beyond and outside these three, what the Greeks call συντήρησιν, which is the spark of conscience that is not extinguished even in Cain's heart, after he was cast out of paradise. And it is by this spark that we, conquered by pleasures or by madness, and sometimes deceived even by the semblance of reason itself, feel that we sin. How properly they are appointed to eagles, not mixing themselves with the three, but correcting the three wandering ones; which in the Scriptures we sometimes read is called the spirit, who intercedes for us with unutterable groanings. For no one knows the things that belong to man, except the spirit that is in him. Whom Paul also, writing to the Thessalonians, prays that they may be preserved sound in soul and body. And yet this very conscience, according to what is written in Proverbs: The wicked man, when he comes into the depth of sins, contemns it (Prov. XVIII, 13): we see certain individuals being precipitated and losing their place, who do not even have shame and modesty in their transgressions, and deserve to hear: Your face has become like that of a harlot, you did not want (Al. you do not know) to be ashamed (Jerem. III, 3). Therefore, God guides this chariot like a charioteer, and restrains it running with uncontrolled steps, making it obedient, and forces it to obey His command. We will also discuss the nature of the soul, that is, the soul of man, which is called the microcosm by the same philosophers. Some believe that the four elements of the world, namely fire, air, water, and earth, are simply represented in four animals, according to the opinion of Hippocrates. How these elements mix with each other, and how they seem to be joined together and touch each other, and how they have four distinct species and forms in one animal, is not the purpose of this work. They also consider the four wheels rising from the earth to the heights, joined to each other by four-formed animals or the mixture of the same elements, or the cycle of the four seasons, which is completed by nine months, and the turning year, which has received its name from the fact that it always turns and returns to itself. Of these things, it has been beautifully said in one verse:
Spring, summer, autumn, winter, and months, and years. And it is said: There was a wheel in a wheel, they think to signify the year in the year. About which another poet (Virgil, II Georg.) says:
And in its own footprints, the year rolls on. They also want this sky, which we observe, to be understood as a likeness of crystal: under which four living creatures roll and pass. And they think that the throne of sapphire-colored, and the man sitting above it in human likeness, described the omnipotence of God, who rules over all things and has everything under his feet. And, finally, it is said: This is the vision of the likeness of the glory of God, through which, as through a certain picture and image, providence is demonstrated. And just as the feet of animals are said to be straight, and the hoof of a calf, or round, to soar from earthly things to heavenly things, and with all angles cut off, to follow roundness, which is the most beautiful of all shapes. To show shining sparks, indicating all things full of light, and the hands of man under the wings of both man himself, and lion, and calf, and eagle: so that reason may support all things, and lift them up from earthly humility to heavenly things. These things can be referred to both the Gospels and everything we have mentioned above. I remember hearing about four passions, which Cicero discusses in detail in his Tusculan Disputations: joy, sadness, desire, and fear, of which two are present and two are future, symbolized by four animals, about which Virgil also briefly speaks in Book VI of the Aeneid.
From here they fear, desire, grieve, and rejoice: the things that should be subject to the rule and power of God; and which, on the contrary, the four virtues - Prudence, Justice, Fortitude, and Temperance - are set against or imposed upon, in order to be governed by their authority. They completely neglect to mention how these virtues are adapted to the faces of man, lion, calf, and eagle. On these matters, the same philosopher and orator discuss in three books addressed to their son concerning duties. I have read a brief dispute by a certain Catinaeus, whom the Syrians call 'subtle,' that is, sharp and ingenious, which asserts that the arrangement of the twelve tribes of the camp can be described in the wilderness, towards the East and West, North and South, which are joined together by love and kinship, and this is the wheel within a wheel, which is guided by the spirit and protected by a cloud in the desert, and illuminated by a column of fire at night; they do not return to Egypt, but always hasten to go to the promised land. But the eagle in the midst represents the Holy of Holies, and the face of the man represents the whole of Israel; the lion represents the royal scepter of Judah; the calf represents the priestly and Levitical tribe. In addition, the face of the eagle symbolizes the divine vengeance and retribution from heaven, overseeing everything, and prepared to tear apart the sinner, as it is said in Hosea: 'As an eagle over the house of God' (Hos. 8:1), that is, the temple. And in the same prophet Hosea (17), the great eagle with large wings and claws, which has the ability to enter into Lebanon, is understood to represent Nebuchadnezzar, whom even now signifies as coming, and sitting upon such a four-wheeled chariot like a charioteer, governing and commanding what is to be done or not to be done. However, he says, it is said to the people who live in Babylon, that if they submit their necks to God and obey his restraints, they will earn his help again, and they will regain the land which they had lost.