Augustine of Hippo

In his own words on Ezekiel

• Ezekiel 1:10

  It appears to me that those who have taken the lion to point to Matthew, the man to Mark, the ox to Luke and the eagle to John have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark and the lion to John. For in forming their particular idea of the matter, they have chosen to keep in view simply the beginnings of the book, and not the full design of the several Evangelists in its completeness, which was the matter that should, above all, have been thoroughly examined. For surely it is with much greater propriety that the Evangelist who has brought to our attention most particularly the kingly character of Christ should be taken as being represented by the lion.… That Luke is intended under the figure of the calf, in reference to the sacrifice made by the priest, has been doubted by neither of the two sets of interpreters.… In this way it further follows that Mark, who has set himself neither to give account of the royal lineage nor to expound anything distinctive of the priesthood … appears to be indicated simply under the figure of the man among those four living creatures.

  HARMONY OF THE GOSPELS 1:6.9

• Ezekiel 3:4

  What does that show, if not that God was speaking through the prophet? Now it is we clergy who were above all terrified by the prophet's words, that is, the leaders whom God appointed to speak to his people, and so we begin by seeing our own faces in those words. For as the reader intoned them we had a kind of mirror held up to us in which we could inspect ourselves, and inspect ourselves we did. Inspect yourselves, too, then.

  SERMON 17:2

• Ezekiel 3:18

  You have frequently heard in the holy Scriptures in what great danger bishops are placed, if they are unwilling to carry out what the apostle urges on them.… But when we reprove someone, if the person we reprove is bad, he fixes his attention on the one he is being reproved by and happily and more readily acknowledges what has to be put right in his reprover than in himself. And if he can find something true to say against the one who is reproving him, he is delighted. How much better to rejoice about his own healthy condition when he has been put right than about another person's illness when he is rebuked!

  SERMON 387:1

• Ezekiel 3:19

  If he does this, he goes out from there, not by physical withdrawal but defended by his behavior; he has done what he had to do, even if the other person did not heed the warning he should have heeded.

  SERMON 88:23

• Ezekiel 9:4

  But maybe that person wasn't yet a Christian. We at least, brothers and sisters, should listen; we to whom as believers the gospel is chanted, we by whom the one who said all this is worshiped, whose sign is worn by us on our foreheads and held in our hearts. It makes a great deal of difference, you see, where a person keeps the sign of Christ, whether on the forehead or both on the forehead and in the heart. You heard, when the holy prophet Ezekiel was speaking, how before God sent an exterminator of a wicked people, he first sent a marker and said to him, "Go and mark with a sign the foreheads of those who groan and grieve over the sins of my people, which are committed among them." Yet for all that they groan and grieve; and this is why they have been marked with a sign on the forehead—the forehead of the inner self, not the outer one. There is a forehead of the face, you see, and a forehead of the conscience. In fact, sometimes the inner forehead gets a knock, and the outer one blushes; it either blushes for shame or turns pale with fright.

  SERMON 107:7

• Ezekiel 9:6

  So there is a forehead of the inner self. That is where those people were marked, to save them from being wiped out. Because even if they did not put right the sins that were committed among them, at least they were pained by them, and by their very pain they set themselves apart; while set apart for God, they were mixed together in the eyes of people. They are marked with a sign in secret; they escape harm in public. The destroyer is sent next and is told, "Go, destroy, do not spare young, old, male, female; but do not go near those who have the sign on their foreheads." What a sure guarantee has been given you, my brothers and sisters, you among this people who are groaning and grieving over the wicked deeds committed in your midst and are not committing them!

  SERMON 107:7

• Ezekiel 11:19

  This grace, which from divine generosity is bestowed secretly in human hearts, is rejected by no one, no matter how hard-hearted he may be. For it is given so that hardness of the heart may first be taken away. Therefore, when the Father is heard within and teaches, so that one may come to the Son, he takes away the heart of stone and bestows a heart of flesh, as he promised by the word of the prophet. For it is thus that he makes them children of the promise and vessels of mercy that he has prepared for glory.

  PREDESTINATION OF THE SAINTS 8:13

• Ezekiel 11:19

  For by the heart of flesh and the fleshy tables is not meant a carnal understanding: but as flesh feels, whereas a stone cannot, the insensibility of stone signifies an unintelligent heart, and the sensibility of flesh signifies an intelligent heart.

  AGAINST FAUSTUS, A MANICHAEAN 15:4

• Ezekiel 11:19

  If God is not able to remove from the human heart even its obstinacy and hardness, he would not say, through the prophet, "I will take from them their heart of stone and will give them a heart of flesh." … Now can we possibly, without extreme absurdity, maintain that there previously existed in any person the good merit of a good will, to entitle him to the removal of his stony heart, when all the while this very heart of stone signifies nothing else than a will of the hardest kind and such as is absolutely inflexible against God?

  ON GRACE AND FREE WILL 29

• Ezekiel 11:19

  Those and other divine testimonies, which it would take too long to enumerate, show that God by his grace takes away the stony heart from unbelievers and forestalls merit in people of good will in such a way that their will is prepared by prevenient grace, but not that grace is given through prevenient merit of the will. This is shown both by thanksgiving and by prayer: prayer for unbelievers; thanksgiving for believers. Prayer is to be made to him that he may do what we ask; thanksgiving is to be offered when he has done it.

  LETTER 217

• Ezekiel 11:19

  Flesh is not mentioned in this passage in order to signify carnal desire but rather in the way in which the prophet says that a heart of stone is taken away from the people and a heart of flesh is given them.

  ON GENESIS AGAINST THE MANICHAEANS 2:12.17

• Ezekiel 13:10

  They who choose to declare their own honor have refused to dwell in [God's] house; and therefore they do not sing a new song with all the earth. For they do not share it with the whole world; and hence they are not building in the house but have erected a whitened wall. How sternly does God threaten the whitened wall?… What is the whitened wall but hypocrisy, that is, pretense? Outside it is bright; inside it is dirt.

  EXPLANATIONS OF THE PSALMS 96:3

• Ezekiel 14:7

  Those dissatisfied with any facet of your creation are unsound in mind, as I was when many things that you made displeased me. Because my soul did not dare to be dissatisfied with my God, it would not identify as yours whatever dissatisfied it. In this way it had strayed into a belief in two substances, and it got no rest but recounted the opinions of others. Recoiling from that error, it had made for itself a god inhabiting the boundless area of all space, and it had considered that god to be you, and had "set it in its heart" and had become again the shrine of its idol, deserving of your loathing. But after you stroked my ignorant head and closed my eyes so that they should not see vanity, I retired from myself a little, and my madness was lulled to sleep. I awoke in you and saw you infinite in a different way, and that vision was not with the eyes of the flesh.

  Confessions 7.14.20

• Ezekiel 14:9

  Which of the two, patience or power, do you find in the words of Scripture? Whichever you choose, even if you admit both, you must surely see that the false speech of this prophet is both sin and punishment for sin. Will you also say that the words, "I, the Lord, have deceived that prophet," should be interpreted as though God deserted him that he might be deceived in return for past misdeeds and thus err? Say what you will, he was punished for sin in such a way that he sinned prophesying something false.

  AGAINST JULIAN 5:3.13

• Ezekiel 14:9

  It is quite clear that God works in people's hearts to incline their wills to whatsoever way he wills: either to good in accordance with his mercy or to evil in accordance with their evil merits, and this, indeed, by his own judgments, sometimes manifest, sometimes hidden, but always just. You must keep this conviction firm and unshaken in your heart that in God there is no injustice. Accordingly, when you read the truth of the Scriptures and find that people are led astray by God or that their hearts are dulled and hardened by him, have no doubt that it was their previous evil merits that made them suffer their just penalties.

  ON GRACE AND FREE WILL 21:43

• Ezekiel 14:9

  You must believe that there were evil merits in that person whom God permits to go astray and to become hardened. But for the person on whom he has mercy, you must acknowledge with an unswerving faith that this is a case of the grace of God who is not rendering evil for evil but good for evil.

  ON GRACE AND FREE WILL 23:45

• Ezekiel 14:14

  Nay, can we be better men than Daniel himself, concerning whom God, speaking to the prince of Tyre, says by the prophet Ezekiel, "Art thou wiser than Daniel?" who also is placed among the three righteous men to whom alone God saith that He would grant deliverance,—pointing, doubtless, in them to three representative righteous men,—declaring that he would deliver only Noah, Daniel, and Job, and that they should save along with themselves neither son nor daughter, but only their own souls.

  LETTERS 111

• Ezekiel 14:14

  Now, I suppose it is not easy to find in God's Scripture so weighty a testimony of holiness given of any man as that which is written of His three servants, Noah, Daniel, and Job, whom the Prophet Ezekiel describes as the only men able to be delivered from God's impending wrath. In these three men he no doubt prefigures three classes of mankind to be delivered: in Noah, as I suppose, are represented righteous leaders of nations, by reason of his government of the ark as a type of the Church; in Daniel, men who are righteous in continence; in Job, those who are righteous in wedlock;—to say nothing of any other view of the passage, which it is unnecessary now to consider. It is, at any rate, clear from this testimony of the prophet, and from other inspired statements, how eminent were these worthies in righteousness.

  ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 2:12.10

• Ezekiel 16:20

  By the name of such adulterers we are to understand every kind of carnal and lustful concupiscence. Indeed, since the Scriptures so constantly give to idolatry the name of fornication, and since the apostle Paul calls avarice idolatry, who can doubt that every evil concupiscence may be rightly called fornication?

  SERMON ON THE MOUNT 1:12.36

• Ezekiel 16:20

  When the soul disregards the higher law by which it is governed and prostitutes itself as though for a price, then it corrupts itself.

  SERMON ON THE MOUNT 1:12.36

• Ezekiel 16:52

  It is one thing to have an action set forth as praiseworthy in itself and another to have it extolled in comparison with something worse than itself. We rejoice in one way when a sick person is cured and in another when he improves a little. Even in the sacred Scriptures, Sodom is spoken of as justified in comparison with the crimes of the people of Israel.

  On Lying 5:7

• Ezekiel 18:2

  For the last and supposedly strongest argument for your case, you refer to the prophetic testimony of Ezekiel, where we read that there will no longer be a proverb in which they say the parents have eaten sour grapes and the teeth of the children are on edge; the child will not die in the sin of his parent or the parent in the sin of his child, but the soul that sins shall die. You do not understand that this is the promise of the New Testament and of the other world. For the grace of the Redeemer ensured that he cancelled the paternal decree, so that each person should account for himself.

  AGAINST JULIAN 25:82

• Ezekiel 18:2

  It was this new covenant that was prophesied about when it was said by Ezekiel that the children should not bear the iniquity of the parents, and that it should no longer be a proverb in Israel, "The fathers have eaten sour grapes, and the children's teeth are set on edge." Here lies the necessity that each person should be born again, that he might be freed from the sin in which he was born. For the sins committed afterwards can be cured by penitence, as we see is the case after baptism.

  Enchiridion 46

• Ezekiel 18:4

  The spiritual penalty always pertained only to the sinner.

  LETTER 1*.1

• Ezekiel 18:4

  This whole passage is so constructed as to show that bad children are not given relief because of good parents or good children oppressed because of bad parents. So having first established this absolutely true and rock-firm principle on our own account, we go on now to examine what our obligations are in our relations with others; and here we must be very careful to distinguish between the effect of salvation, which we must seek for ourselves, and the consideration that we must show to our neighbors. If you are good, you are good with your own goodness, not with someone else's. And yet through that goodness of yours with which you are good you also rejoice over another's goodness together with him, not by exchanging goodnesses but by exchanging love.

  SERMON 35:2

• Ezekiel 18:21

  Behold how God advises and arouses you so that you may be converted from your sins and be saved, though late. Behold how he urges one liable to death to live; how gently, how kindly he calls, not refusing his fatherly devotion even to sinners. He continues to call children those who have lost God their Father by their sins.

  ON THE CHRISTIAN LIFE 2

• Ezekiel 18:21

  There are people who, as soon as they begin to think about the evil things they have done, assume that they can not be pardoned; and on the assumption that they can not be pardoned, they give their souls over to destruction from that moment.… They perish from despair, whether before they come to believe at all or whether they are already Christians and have fallen by evil living into various sins and vicious forms of behavior.

  SERMON 87:10

• Ezekiel 18:23

  You have wished to die by sinning; he wishes you to live by being converted. O foolish, irreverent and ungrateful sinner, you do not yield in this respect to God, who wishes to have mercy on you, who prefers to save you because of his own goodness than to destroy you because of your sins.

  ON THE CHRISTIAN LIFE 2

• Ezekiel 18:23

  Dearly beloved, if you are good, you must put up with the bad; if you are bad, you must imitate the good. The fact is, on this threshing floor grains can degenerate into chaff, and again grains can be resurrected from chaff. This sort of thing happens every day, my dear brothers and sisters; this life is full of both painful and pleasant surprises. Every day people who seemed to be good fall away and perish; and again, ones who seemed to be bad are converted and live. "God," you see, "does not desire the death of the wicked but only that they may turn back and live."

  SERMON 223:2

• Ezekiel 20:12

  It is this truth that we shall realize perfectly when we shall be perfectly at rest and perfectly see that it is he who is God.

  City of God 22.30

• Ezekiel 20:25

  But, why should I not say that the requirements of ancient ceremonies are not good because people are not justified by them; they are figures that foreshadow the grace, by which we are justified.… They are not bad, because they were precepts of divine origin, adapted to times and people, although in this estimate I am supported by the prophetic statement in which God said that he had given to that people "statutes that were not good." It happens that he did not say that they were bad but only that they were not good: that is, such that with them, people become good; without them, they do not. I would like your kind sincerity to inform me whether any oriental saint who comes to Rome and fasts on Saturday—except the eve of Easter—is acting deceitfully. If we say that is wrong, we shall condemn the Roman church and also many places near it and others somewhat further away, where the same custom continues to be observed.

  LETTER 82

• Ezekiel 28:3

  Can anyone claim to be without sin, when Daniel confesses his own sins? I mean, some proud person or other was asked through the prophet Ezekiel, "Are you wiser than Daniel?" Again, the prophet also placed this Daniel among the three holy men in whom God signifies the three sorts of human beings he is going to deliver when the great tribulation comes on the human race.

  SERMON 397:1

• Ezekiel 28:3

  This is the reason, if I am not mistaken, why in the above-mentioned Prophet Ezekiel a certain most haughty person is asked, "Art thou then wiser than Daniel?" Nor on this point can that be possibly said which some contend for in opposition to the Lord's Prayer: "For although," they say, "that prayer was offered by the apostles, after they became holy and perfect, and had no sin whatever, yet it was not in behalf of their own selves, but of imperfect and still sinful men that they said, 'Forgive us our debts, as we also forgive our debtors.' They used the word our," they say, "in order to show that in one body are contained both those who still have sins, and themselves, who were already altogether free from sin." Now this certainly cannot be said in the case of Daniel, who (as I suppose) foresaw as a prophet this presumptuous opinion, when he said so often in his prayer, "We have sinned;" ... but he expresses himself in language so distinct and precise, as if he were full of the distinction himself, and wanted above all things to commend it to our notice: "My sins," says he, "and the sins of my people." Who can gainsay such evidence as this, but he who is more pleased to defend what he thinks than to find out what he ought to think?

  ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 2:13.10

• Ezekiel 28:3

  Nay, can we be better men than Daniel himself, concerning whom God, speaking to the prince of Tyre, says by the prophet Ezekiel, "Art thou wiser than Daniel?" who also is placed among the three righteous men to whom alone God saith that He would grant deliverance,—pointing, doubtless, in them to three representative righteous men,—declaring that he would deliver only Noah, Daniel, and Job, and that they should save along with themselves neither son nor daughter, but only their own souls.

  LETTERS 111

• Ezekiel 28:13

  The Manichaeans do not understand that if the devil is evil by nature, there can be no question of sin at all. They have no reply to the witness of the prophets, for example, where Isaiah, representing the devil figuratively in the person of the prince of Babylon, asks, "How you are fallen from heaven, O Day Star, son of the dawn?" or where Ezekiel says, "You were in Eden, the garden of God; every precious stone was your covering." These texts indicate that the devil was for a time without sin.

  City of God 11.15

• Ezekiel 33:2

  Do you see how dangerous it is to keep silent? He dies, and rightly dies; he dies in his own wickedness and sin; his own heedlessness kills him. Yes, the one who says "I live, says the Lord," would like to find a living shepherd. But since he has been heedless, not being warned by the one who was given charge and made a watchman for this very purpose of warning him, he will die justly, and the other will be justly condemned.… It is our business not to keep quiet; it is your business, even if we do keep quiet, to listen to the words of the shepherd from the holy Scriptures.

  SERMON 46:20

• Ezekiel 33:6

  For this reason, overseers or rulers are set over the churches to reprimand sin, not to spare it. Nor is a person fully free from blame who is not in authority but who notices in those persons he meets in social life many faults he should censure and admonish. He is blameworthy if he fails to do this out of fear of hurting feelings or of losing such things as he may rightfully enjoy in his life but to which he is unduly attached.

  City of God 1.9

• Ezekiel 33:11

  You though, standing there, having made no decision to put yourself right—let me speak like this as though to a single person. Whoever you are, you do not want to put yourself right; what are you promising yourself?

  SERMON 40:2

• Ezekiel 34:2

  You see, we whom the Lord has deigned, thanks to no merits of ours, to set in this high station (about which a very strict account indeed has to be rendered) have two things about us that must be clearly distinguished: one, that we are Christians, the other, that we are placed in charge. Being Christians is for our sake; being in charge is for yours. It is to our advantage that we are Christians, only to yours that we are in charge.

  SERMON 46:2

• Ezekiel 34:3

  In the same way, everyone who leads a bad life for all those to see whom he has been put in charge of, as far as he is concerned is killing even the strong ones. Any who imitate him die; whoever does not imitate him lives.

  SERMON 46:9

• Ezekiel 34:4

  As regards the feeble it is to be feared that some trial may happen to him and break him. But the sick person is already ill with some kind of greed and prevented by some kind of greed from entering on the way of God, from submitting to the yoke of Christ. Think of people who want to lead a good life, who are already determined to lead a good life and are less capable of enduring evil, while they are quite ready to do good. But it is part of a Christian's strength not only to do what is good but also to put up with what is bad.

  SERMON 46:13

• Ezekiel 34:4

  The shepherds who feed themselves and not the sheep are being told what they are diligent about and what they are negligent about.

  SERMON 46:3

• Ezekiel 34:4

  If I do not worry about the one that strays and gets lost, even the one that is strong will think it is rather fun to stray and get lost. I do indeed desire outward gains, but I am more afraid of inner losses.

  SERMON 46:15

• Ezekiel 34:6

  Pursuing all earthly objects, things that glitter obviously on the face of the earth, they love them, they set their hearts on them. They do not want to die, that their life may be hidden with Christ.… Not all heretics are to be found all over the face of the earth, but still heretics are to be found all over the face of the earth. Some here, others there, but there is no lack of them anywhere.

  SERMONS 46:18

• Ezekiel 34:8

  But which shepherds are dead? Those who seek their own advantage, not that of Jesus Christ. So will there be shepherds, and will they be found, who do not seek their own advantage but that of Jesus Christ? There certainly will be, and they will certainly be found; they are not lacking, and they won't be lacking. So let us see what the Lord has to say, who says he lives; whether he says he is going to take the sheep away from the bad shepherds, who feed themselves, not the sheep, and give them to good shepherds, who feed the sheep, not themselves.

  SERMONS 46:19

• Ezekiel 34:10

  Listen and learn, you sheep of God; from the bad shepherds God will require his sheep, and from their hands he will require their death.… So let us see, because that is what I had proposed to do, whether he takes the sheep away from the bad shepherds and gives them to good shepherds.

  SERMON 46:20-21

• Ezekiel 34:11

  Rain and fog, the errors of this world; a great darkness arising from human lusts, a thick fog covering the earth. And it is difficult for the sheep not to go astray in this fog. But the shepherd does not desert them. He seeks them, his piercing gaze penetrates the fog, the thick darkness of the clouds does not prevent him.

  SERMON 46:23

• Ezekiel 34:12

  When it is difficult for them to be found, now I will find them. The fog is dense, the storm cloud thick; nothing escapes his eyes.

  SERMON 46:23

• Ezekiel 34:13

  He established the mountains of Israel, the authors of the divine Scriptures. Feed there, in order to feed without a qualm. Whatever you hear from that source, let that taste good to you; anything from outside, spit it out. In order not to go astray in the fog, listen to the voice of the Shepherd. Gather yourselves to the mountains of holy Scripture. There you will find your heart's desire, there is nothing poisonous there, nothing unsuitable; they are the richest pastures.

  SERMON 46:24

• Ezekiel 34:13

  There, life is wisdom, through which all these things come into being, both those that have been and those that will be. Yet, it is not made but is as it was, and thus it will be forever. Or rather, to have been in the past or to be in the future does not pertain to it, but simply to be, for it is eternal. To be in the past or to be in the future is not to be eternal.

  Confessions 10.24

• Ezekiel 34:14

  This is feeding Christ, this is feeding for Christ, this is feeding in Christ, not feeding oneself apart from Christ. There is not really a dearth of shepherds.

  SERMON 46:30

• Ezekiel 34:15

  Lift up your eyes to the mountains, by all means, from where help shall come to you—but pay attention to him saying, I myself will be the shepherd.

  SERMON 46:25

• Ezekiel 34:16

  The Lord did not say, "I will provide other good shepherds to do these things," but "I myself," he said, "will do them. I will commit my sheep to nobody else." You are all right, brothers; you are all right, you sheep. It is we bishops, it seems, who have got to worry, there being apparently not a single good shepherd.

  SERMON 46:26

• Ezekiel 34:17

  If you really think, brothers, what a very great blessing it is to be God's flock, you must be filled even in the midst of these tears and troubles of ours with very great joy.

  SERMON 47:3

• Ezekiel 34:17

  What are he-goats doing here in God's flock? In the same pastures, at the same springs, he-goats, though destined for the left hand, are mixing with those of the right hand, and those who are going to be separated are first tolerated. And this is to exercise the sheep in a patience after the likeness of God's own patience.

  SERMON 47:6

• Ezekiel 34:17

  I am judging. What a relief, what reassurance! [The Lord] is judging; the good can be reassured. No opponent can corrupt their judge, no counselor twist him round their little finger or witness play fast and loose with him. But just as the good can be reassured, so to the same extent the bad should be afraid. He is not the sort of judge things can be kept hidden from. Do you imagine, after all, that God as judge is going to examine witnesses, to learn from them who you may be? How can he possibly be mistaken about who you may be, seeing that he knew what you were going to be?

  SERMON 47:7

• Ezekiel 34:18

  God's pastures are good, and God's springs are pure. We have them in the holy Scriptures.

  SERMON 47:9

• Ezekiel 34:20

  He makes no further mention of the he-goats. He mentioned them once, so that we would know they exist. He knows them well. After that he speaks as if all are sheep.

  SERMON 47:15

• Ezekiel 34:21

  If we lament the many sheep that are straying outside, woe to those whose shoulders and sides and horns have brought it about. It is only strong sheep who would do this. Who are the strong? Those who rely on their own righteousness. None but those who called themselves just divided the sheep and drove them outside. Shoulders bold at shoving, because they do not bear God's burden; evil sides, conspiracies of friends, companions in obstinacy; horns lifted up, high and mighty pride. Shove with sides and shoulders, flail with your horns, drive outside what you have not bought. Certainly this is your whole case, that you are just and others are unjust, and it was unfitting that the just should remain with the unjust, unfitting, that is to say, that the corn should remain among the weeds, unfitting that the sheep should feed among the goats until the shepherd should come who would make no mistake in separating them.

  SERMON 47:16

• Ezekiel 34:22

  Just as we must abominate their injustice and cruelty, so we must praise the mercy of our Shepherd, who is truly our God; he will save his sheep. Perhaps, my brothers, he is doing this when we say this, doing it through the least of his servants, doing it perhaps through unworthy servants. Let him save his sheep; let them hear the voice of their Shepherd and follow him. Do not let them look for a proof of the church from the mouth of people. Let them look for it from the mouth of God, look for it from the mouth of Christ. Whoever he calls ungodly is ungodly, whoever he calls just is just, whoever he calls a sheep is a sheep, whoever he calls a goat is a goat. He himself is truth, let him speak, let the church be sought from him. Tell us, Lord, where is your church?

  SERMON 47:19