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Ezek.2:1. This is a vision of the likeness of the 3 glory of the Lord. The Prophet did not say: “this is the nature of the Lord” or “this is the glory of the Lord,” but “a vision of the likeness of the glory of the Lord,” that is, the Lord vouchsafed me to contemplate, forming such a vision as He pleased. And quite rightly: for if the Seraphim, singing songs, cover their faces, what should happen to a person who is covered with a mortal body and has come to the contemplation of a true vision? But the philanthropic Lord gives no place to fear. For the Prophet says: and I heard the voice of him speaking and saying to me: Son of man, stand on your feet, and I will say to you. God calls the Prophet the son of man, as if to say: do not forget your nature, having been granted contemplation that is higher than it, but know yourself, do not indulge in immeasurable fear when I command you to be bold, but standing listen to what I say, not turning back, but by standing motionless, expressing your firmness. And not only did the good Lord say this, but he also took away fear by his very deed. For the Prophet says: Ezek.2:2. The Spirit came upon me, and took me, and raised me up, and set me on my feet, and heard Him speak to me. Some divine power, touching me, strengthened me, weakened by fear, and made me stand and listen to the words rushing towards me. Ezek.2:3. And he said to me: Son of man, I will send you to the house of Israel, those who grieve Me, who grieved Me, themselves and their fathers, and denied Me until this day. Who can measure God's love for mankind in the word? What mind explores this sea of ​​goodness? After thousands of examples of wickedness and lawlessness, he does not refuse salvation, but, although he accuses both them and their fathers, that they rejected and violated the established covenants, and to this day remain in vice; however, he returns them to Himself, calls those who are incurably ill to health, and even knowing that they are stubborn and disobedient, which is why he adds: Ezek.2:4. And sons of cruelty and hardness of heart: I will send you to those That is, they are impudent, do not know shame, do not want to soften, do not listen to advice, and punishments have no effect on them. and say to them: Thus says the Lord Adonai. And the very word: “Adonai” means “Lord.” But it still betrays some small expressiveness of speech. The prophet says: Thus says the Lord, my Lord. Ezek.2:5. If they hear or are afraid, there is a grieving house, and they will know that you are a Prophet in their midst. What is said: “whatever” does not mean ignorance, for the future is not unknown to Him who knows everything before it comes into being. Why does blessed David cry out to God: “Thou hast known my sitting and my rising, Thou hast understood my thoughts from afar: Thou hast searched my path and mine already, and Thou hast foreseen all my paths: behold, O Lord, Thou hast known all that is last and ancient” (Psalm 136:1-5). Therefore, knowing exactly their inflexibility, he says: “whatever,” letting them know the arbitrariness of their intentions, and that, if they want, it is possible for them to change. Similar to this is what was said in the Gospel on behalf of the Father: “I will send My Son” to the workers, “for food they will put Him to shame” (Luke 20:13). So, this “food kako” does not express doubt. For the Father knew that they would not be put to shame, but he does what is fitting for His truthfulness. So that others do not recognize His foresight as the cause of an actual event, He, of necessity, uses words that signify doubt, thereby demonstrating free will and preserving His justification on the day of judgment. Therefore, foreseeing disobedience and disobedience, he uses all means to turn them away from vice. Why does he cry out through the mouth of the Prophet Isaiah: “What more will I do to these grapes,” and I do not do it (Is. 5:11)? And again through the mouth of Hosea: “What will I do to Ephraim? What will I do to Judas” (Hos. 6:4)? However, knowing that they are incurably ill, he offers medicine so that on the day of judgment these rebellious ones will accept the sentence pronounced on them unquestioningly, when God’s benefits are presented to them on Wednesday. That is why blessed David cries out: “For you may be justified in Your words, and overcome Your judgment at all times” (Ps. 50:6), because our iniquity, compared with God’s benefits to us, lawfully subjects us to punishment. And the righteous Judge Himself accepts from the punished themselves the recognition that they showed every possible kindness to mankind, and did not leave not a single method of benefit unimplemented. Therefore, what is said: “if they hear or fear,” does not mean ignorance of God, but gives them a reason for repentance, because God, knowing Pharaoh’s disobedience (for he says: “I know that Pharaoh will not let you go unless with a strong hand” (Exod. 3:19) and “with a high muscle” (Exod. 6:1)), continued to exert longsuffering. And if the Lord imposed punishments according to foreknowledge, then how would those who do not see the foreseen being fulfilled know God’s justice? Therefore He waits for the end and then inflicts punishment. So here he says: Tell your fellow tribesmen about Me and what I proclaim, O Prophet, so that you too may become a source of benefit for them, and they may know that you are a Prophet among them and a servant of God’s words. Ezek.2:6. And you, son of man, do not be afraid of them, nor be horrified at their presence: they will become enraged, and they will circle around you, and you live among the scorpions: do not be afraid of their words, and do not be horrified at their presence, for you have grieved the house: The guile of those who attempt to act maliciously is a sufficient reason to disdain them, because they are lawless and deprived of God’s help. Therefore, says God, one should not be afraid of such, although they attack like scorpions, although they utter bold words, although they rush with great rage and fury. For he made this clear by saying: “they will grow angry” and, borrowing a figure of speech from oxen, which, when grazing, are driven and often forced to rush along rapids by horse flies, and this is a genus of flies that, stronger than any edge, put oxen to flight. This is what he figuratively called fury. Ezek.2:7. and speak My words to them, for if they hear or fear, they will anger the house. Again he gave the speech an appearance of doubt, wanting to lead them to repentance; for he says: they will probably be afraid of the threat of punishment and will be frightened by the execution of the threat when they do not want to yield to merciful suggestions. Ezek.2:8. And you, son of man, listen to him who speaks to you, and do not grieve, as you grieve a house: open your mouth, and the snow that I give you. That is, do not contradict what I command you; do not compete with those who contradict, but fulfill the command. Ezek.2:9. And I saw, and behold, a hand was stretched out to me, and in it was a book scroll: Ezekiel 2:10. and develop it before me, and in it was written the front and the back: and sobbing and pity and grief were written in it.