Ezekiel — Chapter 3

'Comede volumen istud' — Lapide explains that eating the scroll signifies perfectly knowing, loving, and digesting Scripture, so that it becomes part of the prophet's very substance. He compares the mystic's union with divine wisdom to nutritional assimilation: what is eaten becomes one with the one who eats.

The scroll was sweet as honey in Ezekiel's mouth: Lapide compares to Psalm 118:103 ('How sweet are thy words to my palate!') and notes that Scripture tastes sweet to those disposed by humility and love, but bitter and obscure to the proud. He cites Bernard's De Consideratione on sweetness as the fruit of lectio divina.

God makes Ezekiel's forehead like adamant, harder than flint: Lapide reads this as the grace of steadfastness in confession of the faith. He cites Paul's 'put on the whole armor of God' (Eph. 6:11) and Thomas Aquinas's treatment of fortitude as the virtue that enables endurance of difficulty in the pursuit of the arduous good.

'Speculatorem dedi te domui Israel' — Lapide develops his most thorough treatment of the bishop's/pastor's duty of fraternal correction. The watchman who sees the enemy and does not warn is guilty of the death that follows. He cites Gregory's Regula Pastoralis extensively, applying the watchman figure to all who have cure of souls.

If the wicked man dies in his sin because the watchman did not warn him, the watchman will be held responsible for his blood: Lapide applies this with pastoral urgency to confessors, preachers, and bishops who remain silent about mortal sin for fear of human respect. He cites Chrysostom's De Sacerdotio and Thomas Aquinas on the obligation of fraternal correction.

The Spirit entered into Ezekiel and set him on his feet: Lapide develops the connection between prophetic inspiration and bodily effects, following Thomas Aquinas's treatment of the different modes of prophetic rapture. The Spirit's entry that strengthens the prophet's body to stand represents the supernatural fortification of human nature by divine grace.