Ezekiel 33:8

Translation
King James Version
When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand.
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KJV (with Strong's)
When I say H559 unto the wicked H7563, O wicked H7563 man, thou shalt surely H4191 die H4191; if thou dost not speak H1696 to warn H2094 the wicked H7563 from his way H1870, that wicked H7563 man shall die H4191 in his iniquity H5771; but his blood H1818 will I require H1245 at thine hand H3027.
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Complete Jewish Bible
When I tell the wicked person, 'Wicked person, you will certainly die'; and you fail to speak and warn the wicked person to leave his way; then that wicked person will die guilty; and I will hold you responsible for his death.
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Berean Standard Bible
If I say to the wicked, ‘O wicked man, you will surely die,’ but you do not speak out to dissuade him from his way, then that wicked man will die in his iniquity, yet I will hold you accountable for his blood.
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American Standard Version
When I say unto the wicked, O wicked man, thou shalt surely die, and thou dost not speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at thy hand.
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World English Bible Messianic
When I tell the wicked, O wicked man, you shall surely die, and you don’t speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at your hand.
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Geneva Bible (1599)
When I shall say vnto the wicked, O wicked man, thou shalt die the death, if thou doest not speake, and admonish the wicked of his way, that wicked man shall die for his iniquitie, but his blood will I require at thine hand.
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Young's Literal Translation
In My saying to the wicked, O wicked one--thou dost surely die, And thou hast not spoken to warn the wicked from his way, He--the wicked--in his iniquity doth die, And his blood from thy hand I require.
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See also
Acts 20:26Acts 20:27Ezekiel 33:6Ezekiel 33:14Ezekiel 18:4Ezekiel 18:20Genesis 3:4
In the KJVVerse 21,289 of 31,102

Study This Verse

SUMMARY

Ezekiel 33:8 presents a profound divine mandate regarding spiritual accountability, particularly for those commissioned to deliver God's message. This verse reiterates the solemn duty of the "watchman" to warn the wicked of their impending judgment and the certain consequences of their unrepentant sin. It emphatically declares that a failure to deliver this warning renders the watchman culpable for the spiritual demise of the unwarned, thereby underscoring the immense weight of responsibility in faithfully proclaiming God's truth.

CONTEXT

  • Literary Context: This verse serves as a crucial re-commissioning of Ezekiel as a watchman for the house of Israel, echoing and reinforcing his initial call in Ezekiel 3:17-21. It marks a pivotal shift in Ezekiel's prophetic ministry. While the preceding chapters primarily focused on announcing judgment against Judah and Jerusalem, and the fall of the city (Ezekiel 33:21) has now occurred, the emphasis begins to transition towards messages of hope, restoration, and individual responsibility. However, before the full scope of restoration can unfold, the foundational call to repentance and the watchman's indispensable role in facilitating it are powerfully reiterated. The repetition of this divine charge underscores its enduring gravity and the non-negotiable nature of the prophet's duty, highlighting the severe consequences of dereliction.

  • Historical & Cultural Context: Ezekiel prophesied during the tumultuous Babylonian exile, a period of profound national crisis, spiritual disillusionment, and theological questioning for the Jewish people. Jerusalem had fallen, the Temple was destroyed, and many Judeans, including Ezekiel, lived as captives in Babylon. In this setting, the concept of a "watchman" was deeply embedded in the cultural consciousness. Ancient cities and military outposts relied heavily on watchmen stationed on walls or towers to detect approaching dangers—whether enemy armies, raiding parties, or natural disasters—and sound a timely alarm. Their prompt warning was absolutely critical for the survival and defense of the community. Failure to warn meant the likely destruction of the city and its inhabitants, and the watchman would be held directly responsible for the ensuing catastrophe. God masterfully employs this familiar and vital cultural role to illustrate Ezekiel's spiritual responsibility: to warn Israel of the spiritual dangers of their idolatry and sin, and the impending divine judgment, so that they might turn from their ways and live. The warning transcended mere physical safety, encompassing matters of spiritual life and death.

  • Key Themes: Ezekiel 33:8 contributes significantly to several overarching themes pervasive throughout the book of Ezekiel and the broader prophetic tradition. Foremost among these is the theme of Divine Accountability and Human Responsibility, which applies both to the wicked individual facing judgment for their sin and to the watchman held accountable for delivering God's warning. This verse powerfully illustrates Individual Responsibility, a concept meticulously developed in Ezekiel 18, where God explicitly declares that each person will die for their own sin, not for the sins of their fathers. Furthermore, the passage highlights the intricate balance of God's Justice and Mercy. While the warning speaks of certain death for the wicked, the very act of sending a watchman demonstrates God's profound mercy and His desire for repentance and life. The warning itself is an extension of God's grace, providing a crucial opportunity for the wicked to turn from their evil ways and avoid destruction. Finally, it underscores the Urgency of the Prophetic Word, emphasizing that God's message is not to be withheld, diluted, or delayed, as it carries eternal consequences for both the messenger and the recipient.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • warn (Hebrew, zâhar', H2094): A primitive root meaning "to gleam; figuratively, to enlighten (by caution); admonish, shine, teach, (give) warn(-ing)." This word implies more than a simple notification; it signifies an urgent, illuminating caution intended to bring understanding, awareness of danger, and a subsequent change of course. The watchman's duty is to shed light on the path of destruction, making the peril clear to the wicked.
  • wicked (Hebrew, râshâʻ', H7563): From רָשַׁע, meaning "morally wrong; concretely, an (actively) bad person; [phrase] condemned, guilty, ungodly, wicked (man), that did wrong." This term specifically refers to those who are actively rebellious against God's law, whose lives are characterized by unrighteousness, injustice, and persistent sin. The divine warning is pointedly directed at those whose moral compass is fundamentally skewed away from God's righteous standards.
  • blood (Hebrew, dâm', H1818): From דָּמַם, meaning "blood (as that which when shed causes death) of man or an animal; by analogy, the juice of the grape; figuratively (especially in the plural) bloodshed (i.e. drops of blood); blood(-y, -guiltiness, (-thirsty), [phrase] innocent." In this profound context, "blood" serves as a potent metaphor for life itself, and its shedding signifies death, particularly a violent or unjust demise. To "require his blood at thine hand" means to hold the watchman directly responsible for the loss of that spiritual life, as if they were directly implicated in the spiritual death of the unwarned individual. It conveys a weighty legal and moral culpability for spiritual homicide.

Verse Breakdown

  • "When I say unto the wicked, O wicked [man], thou shalt surely die;": This opening clause establishes the divine decree and the absolute certainty of judgment for the unrepentant wicked. God's declaration of "surely die" is an emphatic Hebrew construction (moth yamuth, literally "dying he shall die"), powerfully underscoring the inevitability of spiritual death for those who persist in their iniquity. It is a direct, unambiguous pronouncement from God Himself, setting the stage for the watchman's crucial role.
  • "if thou dost not speak to warn the wicked from his way, that wicked [man] shall die in his iniquity;": This conditional clause precisely outlines the watchman's specific duty and clarifies the ultimate cause of the wicked person's demise if the warning is withheld. The "way" refers to their chosen course of life, their habitual actions, and their moral choices. If the watchman remains silent, the wicked person will indeed perish, but critically, they perish "in his iniquity"—meaning their death is a direct consequence of their own unrepented sin, not the watchman's failure. This maintains the essential principle of individual accountability for sin.
  • "but his blood will I require at thine hand.": This final, chilling declaration reveals the severe consequence for the negligent watchman. While the wicked person dies for their own sin, God holds the watchman personally accountable for not delivering the life-saving warning that could have prompted repentance. "Requiring his blood at thine hand" is a powerful legal and moral indictment, implying that the watchman is complicit in the spiritual death, bearing a responsibility akin to bloodshed. It signifies a profound spiritual negligence that incurs divine judgment, emphasizing the gravity of the watchman's commission.

Literary Devices

Ezekiel 33:8 is rich in literary devices that amplify its urgent and profound message. The central device is the Watchman Motif, which functions as an extended Metaphor. This draws on the familiar ancient Near Eastern role of a watchman on a city wall, responsible for warning of physical danger, to convey a spiritual truth about the prophet's (and by extension, any believer's) responsibility to warn of spiritual danger. The phrase "thou shalt surely die" employs Emphatic Repetition (a cognate accusative in Hebrew, moth yamuth) to underscore the absolute certainty and inevitability of the wicked's demise if they do not repent. This intensifies the urgency of the warning. Furthermore, the powerful imagery of "his blood will I require at thine hand" is a striking Metonymy and Legal Metaphor. "Blood" stands for life, and its requirement "at thine hand" signifies legal culpability for the loss of that life, evoking the ancient legal principle of bloodguilt. This potent imagery underscores the extreme gravity of the watchman's failure and the divine judgment that awaits.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 33:8 profoundly shapes our understanding of divine commission, human responsibility, and the intricate nature of God's justice and mercy. It reveals that God, in His graciousness, provides warnings through His appointed messengers, desiring that none should perish but that all should come to repentance. However, it simultaneously underscores the serious implications for those who receive such a commission, highlighting that spiritual negligence carries severe consequences. This passage serves as a foundational text for understanding the imperative of evangelism and discipleship, emphasizing that sharing the truth of God's word is not merely an option but a solemn duty with eternal ramifications for both the messenger and the recipient.

REFLECTION AND APPLICATION

Ezekiel 33:8 resonates with powerful and enduring relevance for believers today. While not all are prophets in the same unique, commissioned sense as Ezekiel, every follower of Christ is called to be a "watchman" in some capacity, sharing the saving truth of God's word and the good news of salvation. This verse serves as a profound challenge to examine our faithfulness in proclaiming the gospel and our willingness to speak truth, even when it is uncomfortable or unpopular. It reminds us that knowing the truth about sin and salvation carries a weighty responsibility to share it with those who are on a path of spiritual destruction. Our love for God and neighbor compels us to warn, to invite, and to point to the only source of life, Jesus Christ, understanding that lives—both theirs and, in a sense, our own spiritual integrity—depend on our obedient witness. This is not about condemnation, but about extending God's merciful invitation to repentance and life.

Questions for Reflection

  • In what specific ways am I called to be a "watchman" in my sphere of influence today, whether in my family, workplace, or community?
  • What "wicked ways" or destructive paths might people around me be pursuing that require a loving, biblical warning or invitation to truth?
  • What fears, hesitations, or perceived obstacles prevent me from speaking God's truth to others, and how can I overcome them through prayer and reliance on the Holy Spirit?
  • How does the concept of "blood being required at my hand" deepen my understanding of the gravity of spiritual negligence and motivate me to be more diligent in sharing the gospel?
  • How can I effectively balance the urgency of warning with the compassion, grace, and winsomeness of Christ in my communication of the Gospel?

FAQ

What does "his blood will I require at thine hand" truly mean in this context?

Answer: This powerful phrase is a strong legal and moral metaphor. It means that God will hold the watchman personally accountable for the spiritual death of the wicked person if the watchman failed to deliver the divine warning. It's not that the watchman directly causes the death; the wicked person still dies "in his iniquity" (due to their own unrepented sin). Rather, the watchman is held responsible for their negligence in not providing the life-saving warning that could have led to repentance. It implies a culpability akin to bloodguilt, signifying the extreme seriousness of withholding God's truth from those who desperately need it for their spiritual survival. It underscores the immense weight of the watchman's commission and the divine expectation of faithfulness.

Does this verse mean that if someone I share the Gospel with doesn't believe, I am responsible for their eternal condemnation?

Answer: No, this verse does not mean you are responsible for someone else's eternal condemnation if they reject the Gospel. The verse explicitly states, "that wicked [man] shall die in his iniquity." This clarifies that the wicked person's death is ultimately due to their own unrepented sin, not the watchman's failure. The watchman's responsibility, as seen in Ezekiel 3:19, is to deliver the warning. If the watchman warns, and the wicked person chooses not to turn, the watchman has fulfilled their duty and is "delivered" from bloodguilt. The accountability for the watchman arises from failure to warn, not from the recipient's response to the warning. Our call is to faithfully proclaim the message of repentance and salvation through Jesus Christ, leaving the response and ultimate judgment to God.

CHRIST-CENTERED FULFILLMENT

Ezekiel 33:8 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential Watchman, sent by God not merely to warn of impending judgment, but to be the very means of escape from it. Unlike human watchmen who could only warn, Jesus actively intervened, taking upon Himself the very "iniquity" that would lead to death. He came into a world "wicked" in its rebellion against God, declaring the truth of sin and its consequences with unparalleled authority, yet simultaneously offering the path to life. His entire ministry was a faithful "warning" to turn from sin and believe in the Kingdom of God (Mark 1:15). On the cross, Jesus bore the "blood" guilt of humanity, shedding His own innocent blood to atone for our sins, thus satisfying the righteous requirement that "the wages of sin is death" (Romans 6:23). Through His perfect sacrifice, He ensures that those who believe in Him will not "die in his iniquity" but will have eternal life (John 3:16). Furthermore, Jesus commissioned His followers to continue this watchman duty through the Great Commission (Matthew 28:19-20), empowering them by the Holy Spirit to proclaim His saving message, ensuring that the warning and the way of salvation continue to be made known to all nations until His glorious return.

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Commentary on Ezekiel 33 verses 1–9

I. II. Main points1. 2. Sub-points

The prophet had been, by express order from God, taken off from prophesying to the Jews, just then when the news came that Jerusalem was invested, and close siege laid to it, Eze 24:27. But now that Jerusalem is taken, two years after, he is appointed again to direct his speech to them; and there his commission is renewed. If God had abandoned them quite, he would not have sent prophets to them; nor, if he had not had mercy in store for them, would he have shown them such things as these. In these verses we have,

I. The office of a watchman laid down, the trust reposed in him, the charge given him, and the conditions adjusted between him and those that employ him, Eze 33:2, Eze 33:6. 1. It is supposed to be a public danger that gives occasion for the appointing of a watchman - when God brings the sword upon a land, Eze 33:2. The sword of war, whenever it comes upon a land, is of God's bringing; it is the sword of the Lord, of his justice, how unjustly soever men draw it. At such a time, when a country is in fear of a foreign invasion, that they may be informed of all the motions of the enemy, may not be surprised with an attack, but may have early notice of it, in order to their being at their arms and in readiness to give the invader a warm reception, they set a man of their coast, some likely person, that lives upon the borders of their country, where the threatened danger is expected, and is therefore well acquainted with all the avenues of it, and make him their watchman. Thus wise are the children of this world in their generation. Note, One man may be of public service to a whole country. Princes and statesmen are the watchmen of a kingdom; they are continually to employ themselves, and, if occasion be, as watchmen, to expose themselves for the public safety. 2. It is supposed to be a public trust that is lodged in the watchman and that he is accountable to the public for the discharge of it. His business is, (1.) To discover the approaches and advances of the enemy; and therefore he must not be blind nor asleep, for then he cannot see the sword coming. (2.) To give notice of them immediately by sound of trumpet, or, as sentinels among us, by the discharge of a gun, as a signal of danger. A special trust and confidence is reposed in him by those that set him to be their watchman that he will faithfully do these two things; and they venture their lives upon his fidelity. Now, [1.] If he do his part, if he be betimes aware of all the dangers that fall within his cognizance, and give warning of them, he has discharged his trust, and has not only delivered his soul, but earned his wages. If the people do not take warning, if they either will not believe the notice he gives them, will not believe the danger to be so great or so near as really it is, or will not regard it, and so are surprised by the enemy in their security, it is their own fault; the blame is not to be laid upon the watchman, but their blood is upon their own head. If any person goes presumptuously into the mouth of danger, though he heard the sound of the trumpet, and was told by it where the danger was, and so the sword comes and takes him away in his folly, he is felo de se - a suicide; foolish man, he has destroyed himself. But, [2.] If the watchman do not do his duty, if he might have seen the danger, and did not, but was asleep, or heedless, or looking another way, or if he did see the danger (for so the case is put here) and shifted only for his own safety, and blew not the trumpet to warn the people, so that some are surprised and cut off in their iniquity (Eze 33:6), cut off suddenly, without having time to cry, Lord, have mercy upon me, time to repent and make their peace with God (which makes the matter much the worse, that the poor creature is taken away in his iniquity), his blood shall be required at the watchman's hand; he shall be found guilty of his death, because he did not give him warning of his danger. But if the watchman do his part, and the people do theirs, all is well; both he that gives warning and he that takes warning have delivered their souls.

II. The application of this to the prophet, Eze 33:7, Eze 33:9.

1.He is a watchman to the house of Israel. He had occasionally given warning to the nations about, but to the house of Israel he was a watchman by office, for they were the children of the prophets and the covenant They did not set him for a watchman, as the people of the land, Eze 33:2 (for they were not so wise for their souls as to secure the welfare of them, as they would have been for the protection of their temporal interests); but God did it for them; he appointed them a watchman.

2.His business as a watchman is to give warning to sinners of their misery and danger by reason of sin. This is the word he must hear from God's mouth and speak to them. (1.) God has said, The wicked man shall surely die; he shall be miserable. Unless he repent, he shall be cut off from God and all comfort and hope in him, shall be cut off from all good. He shall fall and lie for ever under the wrath of God, which is the death of the soul, as his favour is its life. The righteous God has said it, and will never unsay it, nor can all the world gainsay it, that the wages of sin is death. Sin, when it is finished, brings froth death. The wrath of God is revealed from heaven, not only against wicked nations, speaking ruin to them as nations, but against wicked persons, speaking ruin to them in their personal capacity, their personal interests, which pass into the other world and last to eternity, as national interests do not. (2.) It is the will of God that the wicked man should be warned of this: Warn them from me. This intimates that there is a possibility of preventing it, else it were a jest to give warning of it; nay, and that God is desirous it should be prevented. Sinners are therefore warned of the wrath to come, that they may flee from it, Mat 3:7. (3.) It is the work of ministers to give him warning, to say to the wicked, It shall be ill with thee, Isa 3:11. God ways in general, The soul that sinneth it shall die. The minister's business is to apply this to particular persons, and to say, "O wicked man! thou shalt surely die, whoever thou art; if thou go on still in thy trespasses, they will inevitably be thy ruin. O adulterer! O robber! O drunkard! O swearer! O sabbath-breaker! thou shalt surely die." And he must say this, not in passion, to provoke the sinner, but in compassion, to warn the wicked from hi way, warn him to turn from it, that he may live. This is to be done by the faithful preaching of the word in public, and by personal application to those whose sins are open.

3.If souls perish through his neglect of his duty, he brings guilt upon himself. "If the prophet do not warn the wicked of the ruin that is at the end of his wicked way, that wicked man shall die in his iniquity; for, though the watchman did not do his part, yet the sinner might have taken warning from the written word, from his own conscience, and from God's judgments upon others, by which his mouth shall be stopped, and God will be justified in his destruction." Note, It will not serve impenitent sinners to plead in the great day that their watchmen did not give them warning, that they were careless and unfaithful; for, though they were so, it will be made to appear that God left not himself without witness. "But he shall not perish alone in his iniquity; the watchman also shall be called to an account: His blood will I require at thy hand. The blind leader shall fall with the blind follower into the ditch." See what a desire God has of the salvation of sinners, in that he resents it so ill if those concerned do not what they can to prevent their destruction. And see what a great deal those ministers have to answer for another day who palliate sin, and flatter sinners in their evil way, and by their wicked lives countenance and harden them in their wickedness, and encourage them to believe that they shall have peace though they go on.

4.If he do his duty, he may take the comfort of it, though he do not see the success of it (Eze 33:9): "If thou warn the wicked of his way, if thou tell him faithfully what will be the end thereof, and call him earnestly to turn from it, and he do not turn, but persist in it, he shall die in his iniquity, and the fair warning given him will be an aggravation of his sin and ruin; but thou hast delivered thy soul." Note, It is a comfort to ministers that they may through grace save themselves, though they cannot be instrumental to save so many as they wish of those that hear them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter XXXIII, Verse 1 and following) And the word of the Lord came to me, saying: Son of man, speak to the children of your people and say to them: When I bring a sword upon a land and the people of the land take one man from among them and make him their watchman, and he sees the sword coming upon the land and blows the trumpet and warns the people, then whoever hears the sound of the trumpet and does not take warning, if the sword comes and takes him away, his blood shall be upon his own head. He heard the sound (or voice) of the trumpet, and did not pay attention, his blood shall be upon himself: but if he takes heed, he shall save his soul. But if the watchman sees the sword coming, and does not blow the trumpet; and the people are not warned, and the sword comes and takes any person from among them, he is taken away in his iniquity; but his blood I will require at the watchman's hand. And you, son of man, I have made you a watchman for the house of Israel. Therefore hear from my mouth the word, and proclaim it to them from me. If I say to the wicked, wicked one, you shall surely die, and you do not speak to warn the wicked to turn from his way, that wicked person shall die in his iniquity, but his blood I will require at your hand. But if you warn the wicked to turn from his way, and he does not turn from his way, he shall die in his iniquity, but you will have delivered your soul. Once again, the word of the Lord came to the prophet, who had been silent for some time because neither the prophet nor human frailty can bear a constant and continuous prophecy. And he speaks the same things that are contained in the previous verses. Son of man, I have made you a watchman for the house of Israel, and you will hear a word from my mouth, and you will warn them from me. If I say to the wicked, 'You shall surely die,' and you have not warned him, nor spoken to warn the wicked to turn from his wicked way and live, the wicked shall die in his iniquity; but his blood I will require at your hand. And even if you warn the wicked, and he does not turn from his wickedness and his evil ways, he will die in his iniquity, but you have delivered your soul. If you carefully consider, you will understand that they are indeed similar, but not the same, as they disagree in many things. And in all Holy Scriptures we must observe this, where there seems to be a similarity in the sentiment, not all things are said in the same way: but many things are either subtracted or added, and there is a reason for the discrepancy between the words of individuals. And meanwhile, before we come to deeper matters, a brief statement must be explained. If a watchman is appointed among the people to announce the coming sword of the Lord's wrath, and if, when he announces it, the people refuse to listen, the watchman will be free, and the one who is oppressed by the sword will bear the guilt of his own blood: but if he hears and saves himself. But if the watchman does not blow the trumpet, and the ignorant people do not observe the approaching sword, the people will indeed die in their iniquity, but I will require the blood of the dying from the hand of the watchman. And in order for the prophet Ezekiel to know that the general dispute concerned him in particular, He said to him, 'And you, son of man, have not been appointed as a watchman for the land and the people of the land, as I have already said, but you have been appointed as a watchman for the house of Israel. Therefore, if when I say to the wicked, 'You shall surely die,' you do not speak to warn him, that he may turn from his wicked way to save his life, his blood shall be upon you. But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die in his iniquity, but you have delivered your soul.' But if you announce and command the wicked to turn away from their worst ways, and they refuse to do so: they will indeed die in their iniquity; but you will deliver your soul from the death brought on by negligence. From these words we learn that a person, no matter how wicked and impious, can be saved from their wickedness if they hear the words of the teacher and repent. The teacher also faces a danger if they refuse to teach, either out of fear or despair of the sinner's fate. The teacher is guilty of shedding the blood of the one who could have been saved and rescued from death if the teacher had not remained silent, and in both cases the free will of the person is preserved, as it is up to the teacher to choose whether to speak or remain silent, and up to the listener to choose whether to listen, act and be saved, or to ignore and perish through their own disdain. And immediately it does not follow that because the prophet predicts, what he predicted will come. For he does not predict so that it may come, but so that it may not come. And because God speaks, it is not necessary for what he threatens to happen, but he threatens so that the one to whom he threatens may be converted to repentance, and what is future does not happen if the words of the Lord are despised. However, we can discuss this passage in three ways: as the land that appoints a watchman for itself, either according to the literal sense, that is, the land of Judea, or according to the spiritual interpretation, the Church, which often chooses a watchman for the last things of its people, namely the one whom the Apostle, writing to the Corinthians, takes as a judge (1 Corinthians 15), or certainly the soul of the believer, which sets its mind and reason above the people and crowd of its thoughts, so that it does not accept all the incentives of thoughts, but judges and discerns what should be followed by itself and what should be avoided. A watchman of the land of Judea, either a king, or a prophet: a watchman of the Church, either a bishop, or a presbyter, because he is chosen by the people, and knowing the reading of the Scriptures, and foreseeing what is to come, he announces to the people and corrects the wrongdoer. Therefore, it is greatly to be feared that we approach this office unworthy and chosen by the people, giving ourselves to neglect and idleness: and what is worse, serving pleasures, the belly, and laziness, we think that we have received honor, not ministry. For indeed the Son of Man came not to be ministered unto, but to minister (Matthew 20:28); and he washed the disciples' feet (John 13), to show that all filth and vices must be washed and purged from the masters in the disciples. Let us not immediately answer what profit is it to teach, if the hearer is unwilling to do what you have taught? For each one is judged according to his own mind and duty. If you have not spoken, he, if he has disregarded listening. Salomon speaks about negligent magistrates: Hidden wisdom and hidden treasure, what is the use for both? What does this signify in the Gospel (Mark 9) as well, that whoever scandalizes one of the least of the Church, it is expedient for him to be tied around his neck with a millstone of a donkey and be cast into the deep, rather than being placed on a high watchtower where he can harm many.
JeromeAD 420
Commentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
John DamasceneAD 749
ON DIVINE IMAGES 1:1
Although it is best for us to be ever aware of our unworthiness and to confess our sins before God, nevertheless it is good and necessary to speak when the times demand it, for I see the church that God founded on the apostles and prophets, its cornerstone being Christ his Son, tossed on an angry sea, beaten by rushing waves, shaken and troubled by the assaults of evil spirits. Impious people seek to rend asunder the seamless robe of Christ and to cut his body in pieces: his body, which is the Word of God and the ancient tradition of the church. Therefore I think it unreasonable to keep silence and hold my tongue.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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