TRV
Gregory the Dialogist
Late Patristic · AD 500–800
2,896 passages across 55 books of the Bible · Who was this?
Commentary
20 of 2,896-
Ezekiel 2:5
Every soul, even after receiving faith, either persisting in or returning to its perversity, is called a rebellious house, because it repels by wicked conduct God as dweller, whom it had received through faith. For a house is inhabited by its lord. If therefore a house, why rebellious? But if rebellious, why a house, which certainly is no longer inhabited? But it is a house because God had begun to dwell in it through faith; yet it is rebellious because, repelled from it by wicked conduct, he departed, so that it remains empty which the heavenly inhabitant had previously filled. Hence also, as we have learned from the voice of Truth, the most wicked spirit returning with seven others finds the house swept clean, because he fills the mind alienated from virtues.
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Ezekiel 2:5
"If perhaps they themselves may hear, and if perhaps they may be still, because it is a provoking house." While it is established that almighty God knows all things, it is greatly to be wondered why it is said: "If perhaps they will hear, and if perhaps they will be still." Therefore we must know that this doubt in God's speech descends not from ignorance, but from some signification. For who does not know that He who made and sees all things knows all things? And Truth itself says in the Gospel concerning the preachers of Antichrist: "They will give great signs and wonders, so as to lead into error, if it be possible, even the elect." Why is this said under doubt, when what will be is foreknown by the Lord? Truly it is one of two things: for if they are elect, it cannot happen; but if it can happen, they are not elect. And yet it is said: "So as to lead into error, if it be possible, even the elect." Therefore this doubt in the Lord's speech was a designation of temptation from the hearts of the elect, because those who are elect unto persisting will be tempted unto falling through…
"If perhaps they themselves may hear, and if perhaps they may be still, because it is a provoking house." While it is established that almighty God knows all things, it is greatly to be wondered why it is said: "If perhaps they will hear, and if perhaps they will be still." Therefore we must know that this doubt in God's speech descends not from ignorance, but from some signification. For who does not know that He who made and sees all things knows all things? And Truth itself says in the Gospel concerning the preachers of Antichrist: "They will give great signs and wonders, so as to lead into error, if it be possible, even the elect." Why is this said under doubt, when what will be is foreknown by the Lord? Truly it is one of two things: for if they are elect, it cannot happen; but if it can happen, they are not elect. And yet it is said: "So as to lead into error, if it be possible, even the elect." Therefore this doubt in the Lord's speech was a designation of temptation from the hearts of the elect, because those who are elect unto persisting will be tempted unto falling through the signs of Antichrist's preachers. Therefore by what is said, "If it be possible," this is expressed: that the elect will be tempted in heart. For they waver, but they do not fall. Therefore it is said, "If it be possible," because they will tremble; and yet they are called elect, because they will not fall. Thus the doubt of speech by the Lord expresses in the elect the trepidation of mind. He also calls them elect because He discerns that they persist in faith and good work. Hence here also it is said: "If perhaps they will hear, and if perhaps they will be still." For by what is said, "If perhaps," it is shown that from a great multitude few will hear. Therefore by the doubt in God's words, what else is signified but the fewness of hearers? -
Ezekiel 2:5
"And they shall know that a prophet has been in their midst." The knowledge of good things tends to benefit the wicked either as an aid to salvation or as a testimony to their condemnation. Therefore let them know that a prophet has been among them, so that having heard the preaching they may either be helped to rise up, or be condemned in such a way that they lack any excuse.
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Ezekiel 2:5
It should be noted that after he had spoken of the evils of the deceased parents, sending the prophet to the children he says: "If perhaps even they themselves may hear, and if perhaps they may be still." What does it mean to say "even they themselves," unless because their fathers who died in sin refused to hear? Let us consider, I ask, what power lies in this deficiency of the Lord's discourse, that he says: "If perhaps even they themselves may hear." This is said openly to us, to us who are afflicted, besieged, shut in, who have lost all the good things we had in this world. We see cities torn down, fortresses overthrown, fields laid waste, churches undermined; and yet we still follow our parents into iniquities, we are not changed from their pride which we have witnessed. And indeed they sinned amid joys, but we—what is more grievous—sin even amid scourges. But behold, almighty God, judging iniquities, has already taken away our predecessors, has already called them to judgment. He still waits for us to repent, he still endures us to return. And he who has already exercised judgm…
It should be noted that after he had spoken of the evils of the deceased parents, sending the prophet to the children he says: "If perhaps even they themselves may hear, and if perhaps they may be still." What does it mean to say "even they themselves," unless because their fathers who died in sin refused to hear? Let us consider, I ask, what power lies in this deficiency of the Lord's discourse, that he says: "If perhaps even they themselves may hear." This is said openly to us, to us who are afflicted, besieged, shut in, who have lost all the good things we had in this world. We see cities torn down, fortresses overthrown, fields laid waste, churches undermined; and yet we still follow our parents into iniquities, we are not changed from their pride which we have witnessed. And indeed they sinned amid joys, but we—what is more grievous—sin even amid scourges. But behold, almighty God, judging iniquities, has already taken away our predecessors, has already called them to judgment. He still waits for us to repent, he still endures us to return. And he who has already exercised judgment upon them extends to us the long-suffering of his patience, lest he destroy us along with our predecessors, saying: "If perhaps even they themselves may hear, and if perhaps they may be still, for they are a rebellious house." -
Ezekiel 2:6
As if he openly says: Consider how much I love You, since I do not fear to arouse against myself the enmities of Your enemies. Hence indeed he says: "Those who render evil for good detracted from me, because I followed after justice." Very good is what the just man renders, when he contradicts with free voice those who act wickedly. But the perverse render evil for good when they detract from the just, because they maintain a defense of justice against them. For the just do not look to human judgments, but to the examination of the eternal Judge, and therefore they despise the words of detractors. Hence indeed Paul said to the detracting Corinthians: "But to me it is a very small thing to be judged by you or by a human day." Who, not finding even in his own heart anything for which he could reprove himself, adds: "But neither do I judge myself." But seeing that not even his own judgment would suffice for him toward the perfection of holiness, he added: "But I am not justified in this." Why indeed he did not trust even himself concerning himself, he rendered the reason when he subjoin…
As if he openly says: Consider how much I love You, since I do not fear to arouse against myself the enmities of Your enemies. Hence indeed he says: "Those who render evil for good detracted from me, because I followed after justice." Very good is what the just man renders, when he contradicts with free voice those who act wickedly. But the perverse render evil for good when they detract from the just, because they maintain a defense of justice against them. For the just do not look to human judgments, but to the examination of the eternal Judge, and therefore they despise the words of detractors. Hence indeed Paul said to the detracting Corinthians: "But to me it is a very small thing to be judged by you or by a human day." Who, not finding even in his own heart anything for which he could reprove himself, adds: "But neither do I judge myself." But seeing that not even his own judgment would suffice for him toward the perfection of holiness, he added: "But I am not justified in this." Why indeed he did not trust even himself concerning himself, he rendered the reason when he subjoins: "But He who judges me is the Lord." As if he openly says: I do not think my own judgment about myself should be trusted, because He judges me whose judgment I do not comprehend. -
Ezekiel 2:6
Often indeed when we complain about the life of our neighbors, we try to change our place, to choose the seclusion of a more remote life; evidently not knowing that if the spirit is lacking, the place does not help. For that same Lot of whom we speak stood holy in Sodom, yet sinned on the mountain. Moreover, that places do not fortify the mind, the first parent of the human race himself testifies, who fell even in paradise. But all these things we speak from earth are less significant. For if a place could have saved, Satan would not have fallen from heaven. Whence the Psalmist, seeing that there are temptations everywhere in this world, sought a place where he might flee, but could not find one fortified without God. For which reason he asked that God himself become his place, on account of which place he sought, saying: "Be to me a God of protection and a fortified place, that you may make me safe." Therefore neighbors must be tolerated everywhere, because one cannot become Abel whom the malice of Cain does not exercise.
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Ezekiel 2:6
Concerning these matters, however, it should be known that they never reveal their good deeds unless, as I said, either the benefit of their neighbors or certainly extreme necessity compels them. Hence the Apostle Paul, when he had enumerated his virtues to the Corinthians, added: "I have become foolish; you compelled me." But it sometimes happens that when compelled by necessity, in the good things they report about themselves, they seek not the benefit of others but their own, just as blessed Job enumerates his deeds, saying: "I was an eye to the blind and a foot to the lame; I was a father to the poor, and the case I did not know I investigated most diligently." And many other things which he recalls having often done. But because, placed in the wound of his suffering, he was said by his reproaching friends to have acted impiously and to have been violent toward his neighbors and an oppressor of the poor, the holy man, caught between the scourges of God and the words of human reproach, saw his mind severely shaken and driven toward the pit of despair; he could have fallen at any m…
Concerning these matters, however, it should be known that they never reveal their good deeds unless, as I said, either the benefit of their neighbors or certainly extreme necessity compels them. Hence the Apostle Paul, when he had enumerated his virtues to the Corinthians, added: "I have become foolish; you compelled me." But it sometimes happens that when compelled by necessity, in the good things they report about themselves, they seek not the benefit of others but their own, just as blessed Job enumerates his deeds, saying: "I was an eye to the blind and a foot to the lame; I was a father to the poor, and the case I did not know I investigated most diligently." And many other things which he recalls having often done. But because, placed in the wound of his suffering, he was said by his reproaching friends to have acted impiously and to have been violent toward his neighbors and an oppressor of the poor, the holy man, caught between the scourges of God and the words of human reproach, saw his mind severely shaken and driven toward the pit of despair; he could have fallen at any moment had he not recalled to memory his good deeds, so that his spirit might be led back to hope, lest, overwhelmed by words and wounds, he perish in despair. Therefore, when he enumerates his good deeds, he does not desire to become known to others as if seeking praise, but he restores his spirit to hope. -
Ezekiel 2:6
"Therefore you, son of man, do not fear them, nor be afraid of their words, because unbelievers and subverters are with you, and you dwell among scorpions." It is clear to what perverse people he is sent to preach, who is admonished not to fear. And because all wicked people both do other iniquitous things to those who speak good things to them, and still threaten other things, on account of those things which they do it is said: "Do not fear them"; and on account of what they threaten, it is added: "Neither fear their words." Or certainly because the reprobate both inflict evils upon the good and always disparage their actions, the prophet who is sent is admonished neither to fear their cruelty nor to dread their words. In this therefore that is said: "Do not fear," the authority of preaching is given to the prophet. And because all of us who live in God are instruments of truth, so that often He speaks to me through another, and often indeed to others through me; thus the authority of the good word ought to be present in us, so that both he who presides may speak right things freel…
"Therefore you, son of man, do not fear them, nor be afraid of their words, because unbelievers and subverters are with you, and you dwell among scorpions." It is clear to what perverse people he is sent to preach, who is admonished not to fear. And because all wicked people both do other iniquitous things to those who speak good things to them, and still threaten other things, on account of those things which they do it is said: "Do not fear them"; and on account of what they threaten, it is added: "Neither fear their words." Or certainly because the reprobate both inflict evils upon the good and always disparage their actions, the prophet who is sent is admonished neither to fear their cruelty nor to dread their words. In this therefore that is said: "Do not fear," the authority of preaching is given to the prophet. And because all of us who live in God are instruments of truth, so that often He speaks to me through another, and often indeed to others through me; thus the authority of the good word ought to be present in us, so that both he who presides may speak right things freely, and he who is subject may not refuse to offer good things humbly. For the good that is said to a greater by a lesser is then truly good if it is said humbly. For if the rightness of thinking loses the humility of speaking, it has corrupted the root of understanding in the branch of the tongue. Which defect, evidently, is no longer from the branch but from the root, because unless the heart swelled up, the tongue would by no means be proud. Therefore humble authority ought to be present in the superior for speaking, but free humility ought to be present in the lesser. -
Ezekiel 2:6
Hence blessed Job, when through the tongues of detracting friends he suffered the darts of words amid the pains of his wounds, immediately ran back in thought to his conscience, and looked to where he might have a firm mind, saying: "Behold, for my witness is in heaven, and my advocate is on high." Who also added: "My friends are full of words; my eye drips tears to God." For in everything that is said about us, we must always silently return to the mind, seeking the inner witness and judge. For what does it profit if all praise when conscience accuses? Or what can it harm if all disparage us, and conscience alone defends us? Blessed Job therefore, persisting with unbending mind amid the tongues of detractors, because he saw himself attacked on earth by false speeches, sought a witness in heaven. Hence Isaiah says: "My people, those who call you blessed deceive you, and destroy the way of your steps." Lest this people attend to the words of their own praise and perish more deeply in faults, it is immediately said whom he should look upon, whose judgment he should fear, when it is add…
Hence blessed Job, when through the tongues of detracting friends he suffered the darts of words amid the pains of his wounds, immediately ran back in thought to his conscience, and looked to where he might have a firm mind, saying: "Behold, for my witness is in heaven, and my advocate is on high." Who also added: "My friends are full of words; my eye drips tears to God." For in everything that is said about us, we must always silently return to the mind, seeking the inner witness and judge. For what does it profit if all praise when conscience accuses? Or what can it harm if all disparage us, and conscience alone defends us? Blessed Job therefore, persisting with unbending mind amid the tongues of detractors, because he saw himself attacked on earth by false speeches, sought a witness in heaven. Hence Isaiah says: "My people, those who call you blessed deceive you, and destroy the way of your steps." Lest this people attend to the words of their own praise and perish more deeply in faults, it is immediately said whom he should look upon, whose judgment he should fear, when it is added: "The Lord stands to judge, he stands to judge the peoples." As if it were openly said: Why do you follow human judgments, you who know that the heavenly judge stands above you? -
Ezekiel 2:6
"Do not fear their words, and do not dread their faces, because it is a rebellious house." The good are to be feared lest they be offended, lest perchance through them He who always dwells in their hearts be provoked to wrath. For, as was said above, if we offend the wicked, we ought not to fear at all, since our action displeases those whom the justice of the Creator does not please either. What then is to be feared if those are ungrateful to us who are not lovable to God? Hence it is rightly said now: "Fear not their words, and dread not their faces, because it is a provoking house." As if it were openly said: They would be to be feared, unless they provoked me by their actions.
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Ezekiel 2:6
But if perhaps they find someone righteous of such great virtue that they do not presume to speak contrary things to him, since they cannot be subverters, they immediately become scorpions. For the scorpion advances by caressing, but strikes with its tail; it does not bite from the front, but harms from behind. Therefore all who are flattering and malicious are scorpions, who do not resist the good to their face, but as soon as they have departed they disparage them, they inflame others whom they can, they send forth whatever harm they can, and they do not cease to inflict deadly wounds secretly. Scorpions therefore are those who appear flattering and harmless to the face, but carry behind their back that from which they pour forth poison. For those who strike in secret, as it were, draw death stealthily. Hence it is also said through the Psalmist: "They surrounded me like bees, and they blazed like fire among thorns." For bees have honey in their mouth, but a wound in the sting of their tail. And all who flatter with their tongue but secretly strike from malice are bees, because by…
But if perhaps they find someone righteous of such great virtue that they do not presume to speak contrary things to him, since they cannot be subverters, they immediately become scorpions. For the scorpion advances by caressing, but strikes with its tail; it does not bite from the front, but harms from behind. Therefore all who are flattering and malicious are scorpions, who do not resist the good to their face, but as soon as they have departed they disparage them, they inflame others whom they can, they send forth whatever harm they can, and they do not cease to inflict deadly wounds secretly. Scorpions therefore are those who appear flattering and harmless to the face, but carry behind their back that from which they pour forth poison. For those who strike in secret, as it were, draw death stealthily. Hence it is also said through the Psalmist: "They surrounded me like bees, and they blazed like fire among thorns." For bees have honey in their mouth, but a wound in the sting of their tail. And all who flatter with their tongue but secretly strike from malice are bees, because by speaking they offer the sweetness of honey, but by striking secretly they inflict a wound. But those doing these things blaze like fire among thorns, because through the flames of detractors it is not the life of the righteous that is burned, but if there were any thorns of sins in them, they are consumed. Therefore let it be said: "The unbelieving and subverters are with you, and you dwell among scorpions." Unbelieving toward God, subverters toward their weak neighbors, but scorpions even toward the strong and robust. Though they do not presume to contradict these to their face, yet they secretly inflict the wound of disparagement. For they are at once unbelieving and subverters and scorpions, because they do not believe the things of God when they hear them, and they subvert from good morals those whom they can prevail upon, and those whom they cannot bend they strike with hidden machinations. -
Ezekiel 2:6
Hence it is that Truth denies that John the Baptist was a reed shaken by the wind, saying: "What did you go out into the desert to see? A reed shaken by the wind?" That he said this by way of denial, not affirmation, the following words testify. For he says: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." Now a reed shaken by the wind is at one moment raised up by the blasts, at another moment bent down by the blasts. But every weak soul that is either cast down by disparagement or exalted by praises is a reed shaken by the wind. This John was not, because he maintained an unbending summit of mind amid both the praises and the disparagement of men.
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Ezekiel 2:6
Thus the righteous, just as they sometimes speak of the good things they do without arrogance, so too without zeal for private glory they refute the tongues of those who detract from them, because they speak harmful things. But when the tongues of detractors cannot be corrected, they must be tolerated with equanimity in all things. Nor should the speech of disparagement be feared, lest while the criticism of the perverse is dreaded, the path of right action be abandoned. Hence it is now said to the prophet Ezekiel: "Do not fear their words, because the unbelieving and the subversive are with you."
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Ezekiel 2:6
There can be no bad without good, no good without bad in the church. My friends, before your time on earth is over, recall these examples. Strengthen yourselves to bear with the bad. If we are the offspring of God's chosen ones, we must live according to their example. The good have never refused to bear with the bad.
FORTY GOSPEL HOMILIES 38
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Ezekiel 2:6
But why he ought not to fear the tongues of detractors, the reason is also added, when it is immediately subjoined: "Because the unbelieving and subverters are with you, and you dwell among scorpions." For those to whom he was sent to speak would need to be feared if they had pleased Almighty God in faith and work. But because they are unbelieving and subverters, detracting in their words, they are not to be feared, because it is very foolish if we seek to please those whom we know do not please the Lord. But the judgments of the just ought to be held in fear and reverence, because they are members of Almighty God, and they reprove on earth that which the Lord rebukes from heaven. For the detraction of the perverse is the approbation of our life, because it is already shown that we have something of justice if we begin to displease those who do not please God. For no one can be pleasing in one and the same matter to the Almighty Lord and to His enemies. For he denies himself a friend to God who pleases His enemy. And he will be opposed to the enemies of truth who is subjected to that…
But why he ought not to fear the tongues of detractors, the reason is also added, when it is immediately subjoined: "Because the unbelieving and subverters are with you, and you dwell among scorpions." For those to whom he was sent to speak would need to be feared if they had pleased Almighty God in faith and work. But because they are unbelieving and subverters, detracting in their words, they are not to be feared, because it is very foolish if we seek to please those whom we know do not please the Lord. But the judgments of the just ought to be held in fear and reverence, because they are members of Almighty God, and they reprove on earth that which the Lord rebukes from heaven. For the detraction of the perverse is the approbation of our life, because it is already shown that we have something of justice if we begin to displease those who do not please God. For no one can be pleasing in one and the same matter to the Almighty Lord and to His enemies. For he denies himself a friend to God who pleases His enemy. And he will be opposed to the enemies of truth who is subjected to that same truth in his mind. Whence holy men, inflamed in the rebuke of free speech, do not fear to arouse against themselves the hatred of those whom they know do not love God. Which the Prophet ardently displaying, offered to the Creator of all as if in a gift, saying: "Did I not hate those who hate You, O God, and waste away over Your enemies? With perfect hatred I hated them, and they have become enemies to me." -
Ezekiel 2:6
But the matter requires great inquiry: when we hold to the path of right action, whether we should always despise the words of detractors, or certainly sometimes restrain them. On this matter it must be known that we ought not to stir up the tongues of detractors by our own effort, lest they themselves perish; yet when they are stirred up through their own malice, we ought to bear them with equanimity, so that our merit may increase. Sometimes, however, we should also restrain them, lest while they spread evil things about us, they corrupt the hearts of the innocent who could have heard us unto good. For this is why John rebuked the tongue of his detractor, saying: "Diotrephes, who loves to have the preeminence among them, does not receive us; therefore, if I come, I will call attention to his works which he does, prating against us with malicious words." Hence Paul likewise speaks of the detracting Corinthians, saying: "'His letters,' they say, 'are weighty and powerful, but his bodily presence is weak, and his speech contemptible.' Let such a person consider this: that what we are…
But the matter requires great inquiry: when we hold to the path of right action, whether we should always despise the words of detractors, or certainly sometimes restrain them. On this matter it must be known that we ought not to stir up the tongues of detractors by our own effort, lest they themselves perish; yet when they are stirred up through their own malice, we ought to bear them with equanimity, so that our merit may increase. Sometimes, however, we should also restrain them, lest while they spread evil things about us, they corrupt the hearts of the innocent who could have heard us unto good. For this is why John rebuked the tongue of his detractor, saying: "Diotrephes, who loves to have the preeminence among them, does not receive us; therefore, if I come, I will call attention to his works which he does, prating against us with malicious words." Hence Paul likewise speaks of the detracting Corinthians, saying: "'His letters,' they say, 'are weighty and powerful, but his bodily presence is weak, and his speech contemptible.' Let such a person consider this: that what we are in word through letters when absent, such we will be also in deed when present." Those whose life is set forth as an example for imitation ought, if they can, to restrain the words of detractors against themselves, lest those who could have heard should not hear their preaching, and, remaining in wicked ways, should despise living well. -
Ezekiel 2:6
But often in people this very order of speaking is confused. For sometimes someone speaks through the swelling of pride, and thinks that he speaks through the authority of freedom; and sometimes another keeps silent through foolish fear, and thinks that he keeps silent through humility. The former, attending to the position of his governance, does not measure the feeling of his pride; the latter, considering the position of his subjection, fears to say the good things which he perceives, and does not know how guilty he becomes against charity by keeping silent. Thus indeed pride cloaks itself under the guise of authority, and human fear cloaks itself under the guise of humility, so that often neither the one is able to consider what he owes to God, nor the other what he owes to his neighbor. For the one, while he looks upon those who are subject to him and does not attend to Him to whom all are subject, is lifted up in elation and glories in his elation as though it were authority. The other, however, sometimes fearing lest he lose the favor of a superior and thereby suffer some temp…
But often in people this very order of speaking is confused. For sometimes someone speaks through the swelling of pride, and thinks that he speaks through the authority of freedom; and sometimes another keeps silent through foolish fear, and thinks that he keeps silent through humility. The former, attending to the position of his governance, does not measure the feeling of his pride; the latter, considering the position of his subjection, fears to say the good things which he perceives, and does not know how guilty he becomes against charity by keeping silent. Thus indeed pride cloaks itself under the guise of authority, and human fear cloaks itself under the guise of humility, so that often neither the one is able to consider what he owes to God, nor the other what he owes to his neighbor. For the one, while he looks upon those who are subject to him and does not attend to Him to whom all are subject, is lifted up in elation and glories in his elation as though it were authority. The other, however, sometimes fearing lest he lose the favor of a superior and thereby suffer some temporal loss, conceals the right things he understands, and silently within himself calls the very fear by which he is constrained humility. But the one to whom he is unwilling to say anything, he judges in his thoughts by remaining silent; and it happens that from the very thing by which he considers himself humble, he is more gravely proud. Therefore freedom and pride must always be distinguished, as must humility and fear, lest either fear pretend to be humility, or pride pretend to be freedom. And so Ezekiel, because he was being sent to speak not only to the people but also to the elders, lest he believe imprudent fear to be humility, is admonished that he ought not to fear, when it is said: "Do not fear them." And lest perhaps he dread the words of their disparagement, it is added: "Neither be afraid of their words." -
Ezekiel 2:6
In this matter it should also be noted that when it is said to the prophet: "The unbelieving and the subverters are with you, and you dwell among scorpions," a remedy of consolation is offered to us, whom it often wearies to live when we do not wish to dwell with the wicked. For we complain why all who live with us are not good. We do not wish to bear the evils of our neighbors; we decree that all ought already to be saints, while we do not wish to be what we must bear from our neighbors. But in this matter it is clearer than light that, while we refuse to bear the wicked, how much we ourselves still lack of goodness. For no one is perfectly good unless he has also been good among the wicked. Hence blessed Job declares of himself, saying: "I was a brother of dragons and a companion of ostriches." Hence the apostle Paul says to his disciples: "In the midst of a crooked and perverse nation, among whom you shine as lights in the world." Hence Peter, the pastor of the Lord's flock, says: "He rescued righteous Lot, oppressed by the injurious conduct of the wicked. For he was righteous in…
In this matter it should also be noted that when it is said to the prophet: "The unbelieving and the subverters are with you, and you dwell among scorpions," a remedy of consolation is offered to us, whom it often wearies to live when we do not wish to dwell with the wicked. For we complain why all who live with us are not good. We do not wish to bear the evils of our neighbors; we decree that all ought already to be saints, while we do not wish to be what we must bear from our neighbors. But in this matter it is clearer than light that, while we refuse to bear the wicked, how much we ourselves still lack of goodness. For no one is perfectly good unless he has also been good among the wicked. Hence blessed Job declares of himself, saying: "I was a brother of dragons and a companion of ostriches." Hence the apostle Paul says to his disciples: "In the midst of a crooked and perverse nation, among whom you shine as lights in the world." Hence Peter, the pastor of the Lord's flock, says: "He rescued righteous Lot, oppressed by the injurious conduct of the wicked. For he was righteous in sight and hearing, dwelling among those who from day to day tormented the soul of the righteous man with their lawless deeds." -
Ezekiel 2:6
They would be less evil if those who are unbelieving had not also been subverters. For since they themselves do not believe that there are rewards of the heavenly kingdom or punishments of hell, abandoned to their own depravities, they subvert others as well from faith and good works, so that the kingdom which they themselves refuse to seek, another might not attain either. For when they perceive that certain tender souls are beginning good things and now avoiding evil, by mocking what is promised in heaven, by despising what almighty God threatens concerning the punishments of hell, by praising temporal goods, and by promising with cunning persuasion the pleasures of the present age, they turn aside the minds of the innocent and pervert their paths. They rejoice if they can call anyone back from life and drag them to death; they take delight in their own depravities and exult in those of others as well. Their own punishment is certainly not enough for those who act so as not to die alone.
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Ezekiel 2:6
But in this matter, it is necessary that the mind investigate itself with subtle inquiry, lest perhaps it seek the glory of its own praise, and our thought pretend that it seeks the gain of souls. For often the mind is fed by praise of its own name, and as if under the pretext of spiritual gains, it rejoices when it learns that good things are said about it. And often it grows angry against detractors in defense of its own glory, and pretends to itself that it does this out of zeal for those whose hearts the word of the detractor disturbs from the good path. Therefore, those who, examining their conscience subtly, find in themselves nothing of the love of private glory, ought greatly to take care that the words of detractors do not prevail against their reputation.