The Church Fathers on this verse
THEOSIS
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Ezekiel 16:1Meaning & Commentary from the Church Fathers

And the word of the Lord came to me, saying:

Douay-Rheims

וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃

Hebrew (Masoretic text)

The Church Fathers on this verse

2 Church Fathers comment on this verse

Jerome of Stridon

4th centuryChurch Father

And the word of the Lord came to me, saying, Son of man, proclaim to Jerusalem its abominations, and declare to it, Thus says the Lord God. The Septuagint states: And the word of the Lord came to me, saying, Son of man, announce to Jerusalem its transgressions, and you shall say to it, Thus says the Lord Adonai. In our effort to convey this prophecy, we have encapsulated entire chapters while including additional details we deemed necessary. Since this prophecy consists of an extended discourse regarding the sins of Jerusalem, containing nearly two hundred verses—culminating in the declaration, When I forgive you all that you have done, says the Lord God—it becomes essential to present the prophecy in segments and provide appropriate commentary.

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The metaphor of a beloved woman, initially bound to her husband, illustrates a narrative of birth, nurturing, maturation, marriage, infidelity, rejection, and eventual restoration. This serves to reveal both the mercy and justice of the husband, alongside the wrongdoings of the unfaithful wife. Ultimately, despite all punishment, he offers her an everlasting reunion, prompting her to reflect on her transgressions and feel remorse, leaving her unable to speak from her humiliation after he forgives all her actions. It is critical for sinners to recognize their misdeeds. Thus, the repentant cries out, “My iniquity I know, and my sin is ever before me” (Psalm 50:4).

Regarding Jerusalem, there are four interpretations: it could refer to the city burned by the Babylonians and Romans, the heavenly Jerusalem of the firstborn, the Church representing the vision of the world, or the souls of all who behold God through faith. However, the interpretation of heavenly Jerusalem is one that many hold, yet the Church does not endorse this view, for it would necessitate relating this prophecy to the fall and suffering of heavenly powers and their restoration to previous conditions.

Theodoret of Cyrus

5th centuryChurch Father

The acknowledgment of transgressions proves to be advantageous and serves a higher purpose; it evokes awareness in those suffering from apathy and prompts them to reflect on their own faults. While enduring illness is undoubtedly distressing, it is far worse to remain oblivious to one’s condition. It is no coincidence that physicians often seek to elucidate the gravity of an ailment to those who have reached a point of disconnection from their pain, so that upon recognizing it, they may cease their reckless ways that nourish the illness and begin to adhere to the principles of healing. This approach mirrors how the Almighty consistently interacts with those who excuse wrongdoing and those who are unfeeling.

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For through David, He addresses the sinner: I will rebuke thee, and I will bring thy sins before thy face (Ps. 49:21); and through Jeremiah, He speaks to Jerusalem: see that thou hast transgressed against the Lord thy God (Jer. 3:13); and again: see thy ways in the place of much destruction, and see what thou hast done (Jer. 2:23). Numerous other examples abound. Thus, He instructs the Prophet Ezekiel to take this stance. He commands, Bear witness to Jerusalem of its iniquities, meaning to reveal the afflictions and highlight the wounds, so that the punishment may not be viewed as an act of cruelty but, understanding that this treatment is meant for restoration, give thanks to the healer. He then proceeds to detail the offenses extensively.