{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-4893","native_reference":{"book_number":330,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":5,"verse_to":5},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Gregory the Dialogist</b>: \"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?<br/><i>— Homilies on Ezekiel, Book 1, Homily 9</i></p><p><b>Gregory the Dialogist</b>: 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.\"<br/><i>— Homilies on Ezekiel, Book 1, Homily 9</i></p><p><b>Gregory the Dialogist</b>: 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.<br/><i>— Homilies on Ezekiel, Book 1, Homily 9</i></p><p><b>Gregory the Dialogist</b>: \"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.<br/><i>— Homilies on Ezekiel, Book 1, Homily 9</i></p><p><b>Jerome</b>: (Verse 5.) And you shall say to them: Thus says the Lord God: If perhaps they will listen, and if perhaps they will be quiet, for the house is provoking, and they will know that there was a prophet among them. Something similar is written in Jeremiah: If perhaps they will listen and do penance. (Jer. XXVI, 3). And in the Gospel: Perhaps they will fear my son. (Matth. XXI, 37). However, God speaks these things with a doubtful emotion, to demonstrate the free will of man, so that the foreknowledge of future evil or good does not make immutable what God knows will happen. For not because he knows what is about to happen, it is necessary for us to do what he predicted: but because we are going to do it of our own free will, he knows the future like God.<br/><i>— Commentary on Ezekiel</i></p><p><b>John Chrysostom</b>: But what means, \"It may be they will reverence?\" It is not the language of one ignorant, away with the thought! but of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He saith, \"They will reverence,\" declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He saith, \"if perchance they will hear;\" not in this case either being ignorant, but lest any of the obstinate should say, that His prediction was the thing that necessitated their disobedience, therefore He frames His expressions in this way, saying, \"Whether they will,\" and, \"It may be.\" For though they had been obstinate towards His servants, yet ought they to have reverenced the dignity of the Son.<br/><i>— HOMILIES ON THE GOSPEL OF Matthew 68:1</i></p>","source_html_sha256":"a5967493f5998ae9f786dc54c122c484b8f5e9dc781be089552e63a25b4478ce","source_module":"ECF","source_row_id":4893,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"43d1c5b8ec2f86c1167e5daca6b816a595f7fa73f86f0222f54acb1ac264184d","translator":null,"work":null}