Gregory the Dialogist : Brought to the testimony of spiritual things, what is it that when it is said: "See with eyes," "your" is added, and when it is subjoined "Hear with ears," "your" is added? But it should be known that the eyes and ears of the body are present even to carnal men, and are in use for them for things that are seen corporeally. But the eyes and ears of the heart belong only to spiritual men, who see invisible things through the intellect, and hear the praise of God without sound. The almighty Lord was seeking these ears when He said: "He who has ears to hear, let him hear." For who in that people could there have been then who did not have ears of the body? But when it is said: "He who has ears to hear, let him hear," it is openly shown that He was seeking those ears which not all could have. Let it be said therefore: "Son of man, see with your eyes, and hear with your ears." Now in the earlier part of our expositions we have already said why the prophet, as often as he is led to see spiritual things, is called son of man. But lest this should slip from mind, I briefly repeat that by this appellation he is always reminded what he is from weakness, lest he be lifted up by the greatness of contemplation. And it should be noted that it is distinctive that he is told, "See with your eyes, hear with your ears," and yet is called son of man. But through these words what else is openly said to him, except: behold spiritual things spiritually, and yet remember your carnal weaknesses? Hence it is also that often one who is more caught up in contemplation happens to be more wearied in temptation; as is wont to happen frequently to certain ones who are making good progress, whose mind, while either compunction affects it or contemplation carries it above itself, temptation also immediately follows, lest it be exalted on account of those things to which it was carried. For by compunction or contemplation it is raised up to God, but by the weight of its temptation it is beaten back to itself, so that temptation may burden it lest contemplation puff it up; and likewise contemplation may elevate it lest temptation plunge it down. For if contemplation were to lift it up in such a way that temptation were utterly absent, the soul would fall into pride. And if temptation were to press down in such a way that contemplation did not elevate, it would slide fully into fault. But by a wondrous dispensation, the soul is balanced in a certain middle state, so that it neither grows proud in good things nor falls in evil things. Whence also it is said of the Lord through blessed Job: "And he weighs out the waters by measure." For to weigh out the waters by measure for God is to guard the perception of souls in humility between prosperity and adversity, between gifts and temptations, between the highest and lowest things. Thus Elijah had brought down fire from heaven, had bound up the waters from heaven, and yet terrified by the fear of one woman, he was fleeing through the wilderness. An angel appears to him as he flees, offers him food, foretells that a long journey remains, and yet does not shake the fear from his heart, because in the prophet's mind that weakness of fear was a great guardian of fortitude. Set your heart upon it. As if it were said: Consider. Because you have been brought here that these things may be shown to you, and declare all that you see. That is, you have been brought here in order to see, and you see in order to declare, because whoever advances by seeing spiritual things, must also offer them to others by speaking. Indeed, he sees in order to declare, who in that wherein he himself advances also takes care to preach for the advancement of his neighbor. Hence it is also written elsewhere: Let him who hears say: Come. For he in whose heart the voice of God calling has already become effective, must necessarily break forth in voice to his neighbors through the office of preaching; and therefore he calls another, because he himself has already been called. Hence also the bridegroom speaks in the Song of Songs, saying: You who dwell in the gardens, friends are listening, make me hear your voice. For the holy Church dwells in gardens, each soul dwells in gardens, which is already filled with the greenness of hope and the charity of good works. Indeed, the hope of this world is dry, because all things that are loved here wither with haste; and the apostle Peter urges us to hasten, saying: To an inheritance incorruptible, undefiled, unfading. She therefore who already dwells in the gardens must make her bridegroom hear her voice, that is, send forth the song of good preaching, in which he whom she desires may delight, because friends are listening, namely all the elect, who, that they may be revived to the heavenly homeland, desire to hear the words of life. But now let the prophet open to us the things he sees. — Homilies on Ezekiel, Book 2, Homily 2 Jerome : Son of man, see with your eyes, and hear with your ears (Zech. XI): not with the eyes of the flesh, but with the spirit; not with the ears of the body, but with the soul. Lift up, he says, your eyes, and see that the fields are already white for harvest (John 4:35). And: He who has ears to hear, let him hear (Luke 8:8). The construction of the city is visible, and the order of the ceremonies and priests, and the description of the land can be heard. — Commentary on Ezekiel Jerome : But it is not enough to command to see with the eyes and hear with the ears; but he added: And place your heart in all things; or, place in your heart all that I will show you. For nothing is of benefit to have seen and heard, unless you place those things that you have seen and heard in the treasure of memory. When, however, he says, 'all things that I will show you', he makes the listener attentive, and he prepares the eyes of the heart, so that he may hold in his memory those things that are to be shown to him, for you have been brought here so that all things may be shown to you. — Commentary on Ezekiel