Jeremiah becomes a prophet

Title of the work

1:1 The words of Jeremiah, the son of Hilkiah, from the priests that were in Anathoth, in the land of Benjamin.

1. This book, after the manner of the other prophets, is divided into two parts:

namely, the title;

and the treatise which begins with, and the word of the Lord came to me, saying (Jer 1:4).

In the title, it does two things.

First, it describes the author;

and second, the time of the prophecy, at the word of the Lord which came to him (Jer 1:2).

The author is described in three ways.

First, by name, at the words of Jeremiah, which is translated as “highness to the Lord,”¹ which is fitting for the eminence of his contemplation.

Second, from the prophetic line, the son of Hilkiah, which, according to the rule of Jerome, we are to understand as meaning that wherever the name of a prophet’s father is put in the title, he also was a prophet. And from the priestly line, from the priests, whose responsibility it was to know the Law: ask the law of the priest (Hag 2:12).

Third, he is described by his dwelling place: that were in Anathoth. For the Levites received in each tribe certain estates in which they were to dwell, as it says in Numbers 35. Concerning these words it is said, my words shall not fail (Isa 59:24).

Now, it is to be understood that some of the prophetic books are named from an interior action: whence it says, the vision of Isaiah or the vision of Obadiah; others from an exterior action, and these are called in the title a word, as is the case with this book; still others from the subject matter of a threat, and so are called in the title a burden. Habakkuk and Nahum are of this sort.

Date of the work

1:2 The word of the Lord which came to him in the days of Josiah, the son of Amon, king of Judah, in the thirteenth year of his reign.

1:3 And which came in the days of Jehoiakim, the son of Josiah, king of Judah, until the completion of the eleventh year of Zedekiah, the son of Josiah, king of Judah, even until the deportation of Jerusalem in the fifth month.

2. Here, he describes the time of the prophecy, because he prophesied under the three kings spoken of in 2 Kings 20 in succession.

Above he said, words. Why does he now use the singular word?

In response, it must be said that while prophetic words are in themselves many, they are nonetheless one in their origin, because they come from the uncreated Word.

Yet, since that Word is eternal, as it says in John 1, how is it spoken of as made?

It is to be said that it is not said to be simply made, but made to someone; there was indeed no change in the Word, but in him to whom revelation was made by the Word, according to which sense God is said to have been made our refuge.

Also, one asks: why is there no mention of the other two kings, that is, Joathan, the son of Josiah, and Joachin, the son of Jehoiakim, who is also called by the other name Jekoniah.

It is to be said that both of these only reigned three months, as it is said in 4 Kings 24, and because Sacred Scripture does not care for minute details, they are reckoned with the times of the other kings.

In the fifth month, in which the city was destroyed, although it was captured in the fourth month, as it says below (Jer 39:2).

Jeremiah’s office of prophet

1:4 And the word of the Lord came to me, saying:

1:5 before I formed you in the womb, I knew you; and before you came forth from the womb, I sanctified you and gave you as a prophet to the nations.

1:6 And I said: ah, ah, ah, Lord God, behold I do not know how to speak, for I am a boy.

1:7 And the Lord said to me: do not say, I am a boy, for to all that I shall send you, you shall go, and all whatsoever I shall command you, you shall say.

1:8 Do not be afraid at their presence, because I am with you to rescue you, says the Lord.

1:9 And the Lord sent forth his hand and touched my mouth, and said to me: behold I have given my words in your mouth.

1:10 See, I have established you this day over nations and over kingdoms, so that you may root up and pull down, lay waste and scatter, build and plant.

3. Here begins the discourse of the book itself.

First, the office of prophet is enjoined upon Jeremiah.

Second, a prophecy is given to the now instituted prophet, at and the word of the Lord came to me (Jer 2:1).

The former is divided into two.

In the first, the office is enjoined;

in the second, the manner of its execution is shown—as it says, you, therefore, gird up (Jer 1:17).

The former is divided into two.

In the first, he is established in the prophetic office;

in the second, the subject matter of the prophecy is delineated to him—as it says, and the word of the Lord came to me (Jer 1:11).

The former is divided into two.

In the first, the preparation of the prophet is related;

in the second, the conferral of the prophetic gift—as it says, and the Lord sent forth his hand (Jer 1:9).

The former is divided into three.

In the first is noted the preparation on the part of the Lord.

In the second, the objection of the prophet is mentioned at, and I said: ah, ah, ah (Jer 1:6).

In the third, the refutation of the objection at, and the Lord said (Jer 1:7).

Concerning the first, three things are to be said.

First, the preparation of the prophet is spoken of: the word of the Lord came to me, either externally through a subordinate creature, or internally through inspiration. I will hear what the Lord God says in me (Ps 84:8).

I formed you: within formative nature itself God makes a form, as the first cause within a second: with skin and flesh you have clothed me (Job 10:11). I knew you, with a knowledge of approval. The Lord called me from the womb, from the belly of my mother he has remembered my name (Isa 49:1).

Second, his privileged sanctification is mentioned: and before. They have mistreated him, who from his mother’s womb was consecrated a prophet (Sir 49:7).

Third, the predetermination of his office is noted. And gave you as a prophet, that is, in my disposition. I have given you as a light to the nations, that you should be my salvation to the ends of the earth (Isa 49:6).

Concerning his sanctification in the womb, let us see four things.

First, the time. And it seems that before the infusion of the soul, sanctification of this type is possible, as it says in the Gloss of Ambrose on Luke 1: there was not yet within him the spirit of life, and there was already present in him the spirit of grace.

On the other hand, it seems he did not before he was born from the womb, because Augustine says, no one can be reborn unless he has already been born.¹ No one has grace unless he has been reborn, because he becomes the son of God through grace; therefore, he does not even have the grace of sanctification.

To this it is to be said that the sanctification about which we are speaking occurs through grace whose subject is the soul, and that, therefore, it cannot exist before the infusion of the soul. But here it happens by a special privilege after the infusion of the soul, but before he is born from the womb.

To the other point, it is to be said that what is understood by a notion of approbation is said in reference to predestination to grace, and not present justice.

As to the other point, one must say that no one is able to be reborn by general law, by that regeneration which comes through the sacraments before he is born, because he is not yet able to be subject to the operations of the ministers of the Church, through whom grace of this sort is dispensed. But God does not bind his power with the sacraments, and therefore he is able to sanctify someone in the womb by a special privilege.

Second, one asks, to whom is this sanctification fitting? It seems that it is fitting to Christ, of whom it is said in the gloss, that before he came forth from the womb he was sanctified in the belly.¹

Also, it seems that it is appropriate for inanimate objects, according to what is said in Psalm 45:5, the Most High has sanctified his tabernacle.

Yet on the contrary, things of this sort are not susceptible of grace.

It is to be said in response to the first point that something is said to be unholy in two ways: either privatively, and then the existence of the subject is needed, and such would not be fitting for Christ; or negatively, and in this sense, it is fitting for Christ to pass from unholy to holy, because, before he was man, he was not holy with regard to created holiness.

To the other point, one must say that in one way something is called holy which is dedicated to divine worship, and in this way animate and inanimate things can be sanctified. Sometimes, however, “holy” is used to mean faithful, or free from sin, or from the carnal act. Such sanctification comes through grace, and is only possible in men. But since all sanctification should be ordered to that most holy conception of the Son of God, it was fitting that the mother in whose womb the celebrated conception took place had been sanctified. John the Baptist, also, while yet in the womb pointed to another who was still in the womb. Jeremiah, too, who among others expressly treated of the manner of that most holy conception, below: the Lord has created a new thing upon the earth: a woman shall encompass a man (Jer 31:22).

Third, one asks about the effect of sanctification. It is to be understood that sanctification is ordered against the uncleanness of original sin, in which one has to consider the guilty state of lacking the vision of God, which arises from the lack of due justice. This he totally removes insofar as it pertains to the impediment of person, even though the price has not yet been paid by which the impediment of nature would be removed. One must also consider the tinder, so to speak, which is the inclination to every evil, which indeed remains as an obstructed condition not inclining to that towards which it is ordered. While in some it would incline to the venial, albeit not to the mortal, yet in the blessed Virgin, her inclination was towards neither of these.

Fourth, one must ask about the comparison of sanctifying grace and sacramental grace.

One must say that in a general manner sanctifying grace prevails, because the inclination to mortal sin remains after one receives sacramental grace. But in a certain respect, sacramental grace prevails with regard to the indelible mark it makes on the soul and other such things.

And I said. Here, the prophet raises an objection.

First, he expresses his astonishment: ah, because of the defects of his life; ah, because of his lack of knowledge; ah, because of his lack of eloquence. And I said, ah, ah, ah (Ezek 4:14).

Second, he gives the reason for his astonishment, and mentions his lack of eloquence: behold I do not know how to speak—I am not eloquent from yesterday or the day before (Exod 4:10)—and the fact of his youth, for I am a boy; therefore, my age is not appropriate to the office of preaching. I once hoped that a longer life would speak, and that a multitude of years would teach wisdom (Job 32:7). You who are older speak, for it is fitting for you (Sir 32:3).

For this reason, he refuses the office of preaching, to which Isaiah offered himself (Isa 6:8). Gregory shows this in the Gloss: some laudably seek the office of preaching, others are laudably forced into it. Because out of that love by which he was borne to God, he feared the loss of contemplation, and he, through love of his neighbor, desired the salvation of his neighbor. However, he did not offer himself before he was cleansed, neither did he stubbornly refuse.

And the Lord said. Here, he rejects this objection. And because he mentioned his youthfulness, he promises three things against the defects of young men.

For children are inconstant, and against this he promises constancy: do not say, excusing yourself, for to all, that is to be done. A man’s way is not his own, nor does it pertain to a man to walk and direct his steps (Jer 10:23). Think on him in all your ways, and he will direct your steps (Ps 3:6).

He also promises eloquence against the objection that children are without eloquence, and all whatsoever. Wisdom opens the mouth of the mute, and makes the tongues of infants articulate (Wis 10:21).

He promises courage against the timidity of children: do not be afraid at their presence, because I am with you to rescue you, this is not because you will be without difficulties, but because you will bear them all with patience. I will not fear evil, for you are with me (Ps 12:4).

And the Lord sent forth his hand. Here, he offers the gift of prophecy in the manner of a sacrament.

First, he places an action—the Lord sent forth his hand—in a vision of images, because a boy seeing human limbs would not have been terrified, by which is signified the liberality of God’s goodness. When you open your hand, all things will be filled with goodness (Ps 103:28). He is not, however, cleansed beforehand with a burning coal as was Isaiah, because he lacked sin on account of his youth and sanctification.

Second are placed the words: and said to me. These contain three things.

First, it expresses the gift: behold I have given. The Lord will give his word with much power to those announcing the good news (Ps 67:12).

Second, it shows his station: see, I have established you this day over nations, different ones, to which he preached, as a mediator between them and God. Behold, I have established you as a God to Pharaoh (Exod 7:1). You have established me as the head of nations (Ps 17:44).

Third, it explains his duty: so that you may root up, evil things with regard to the root; pull down, with regard to the contrivances of a wicked government; lay waste, the union of evil men; scatter, the defense of evil; build, good things with regard to right order; plant, with regard to the root. For they do not lack external fortifications such as a fence. He was consecrated a prophet, to overturn, to pull up, to destroy and to build again and to renew (Sir 49:9).

Vision of the rod

1:11 And the word of the Lord came to me, saying: what do you see, Jeremiah? And I said: I see a rod watching.¹

1:12 And the Lord said to me: you have seen well, because I will keep watch over my word to do it.

4. Here, he determines the subject matter for which he is particularly established to prophesy, namely, the destruction of Jerusalem, and the captivity of the people.

First, he shows the certainty of the prophecy;

second, he shows the captivity itself, at and the word of the Lord came (Jer 32:26).

Concerning the first, there are three points.

First is the incitement of the prophet to see. What do you see? It is as though he were saying, “By this you are a prophet, it is your duty to see.” He who is now called a prophet was once called a seer (1 Sam 9:9).

Second is the vision: and I said: I see images in a vision: a rod, as it were, in the hand of the Lord ready to strike. The yoke of my iniquities has kept watch, they are wrapped up in his hand and put upon my neck (Lam 1:14). Some understand the rod watching as the rod of thieves inserted through windows to take plunder from houses, while they keep watch and others sleep. But the first interpretation is better.

Third is the explanation: and the Lord said: you have seen well. It is as though he were saying, “These things are in accord with the truth.” I will keep watch: I will be solicitous. The word which will come forth from my mouth (Isa 55:11).

Evil from the north

1:13 And the word of the Lord came to me a second time saying: what do you see? And I said: I see a boiling cauldron, and its face is from the face of the north.

1:14 And the Lord said to me: from the north shall spread every evil upon the inhabitants of the land.

1:15 For, behold, I will call together all the families of the kingdoms of the north, says the Lord, and they shall come, and each one shall place his throne in the entry of the gates of Jerusalem, and upon all her walls round about, and upon all the cities of Judah.

1:16 And I will speak my judgments with them upon all the evil of those who have abandoned me, and poured out drink offerings to foreign gods, and worshiped the work of their own hands.

1:17 You, therefore, gird up your loins, arise and speak to them all which I command you. Do not be afraid in their presence, neither fear the countenance of their face.

1:18 I have surely set you today as a fortified city, and as an iron pillar, and as a brazen wall over all the land, for the kings of Judah and her princes, for her priests and for the people of the land.

1:19 And they shall wage war with you but will not prevail, for I am with you says the Lord, to deliver you.

5. Here, he describes the destruction of Jerusalem itself.

First, he speaks of the incitement to see, what do you see?, as above.

Second, he speaks of the vision: and I said: I see a boiling cauldron, which signifies the burning of the city. And its face—its bottom—is from the north, from which direction the fire was lit. Place an empty pot upon the coals, that it may grow hot, and melt its bronze, that its filthiness may flow into the midst thereof and its rust be consumed (Ezek 24:11).

Third is set down the exposition: and the Lord said.

And first, it is explained generally: from the north, that is, from the king of Babylon, who was towards the north with regard to the Holy Land. Inhabitants of the land, of Jerusalem, or of other adjacent cities, which will be destroyed by him. As it says below, behold, the sound of a noise comes, and a great shaking from the land of the north, that he may turn the cities of Judah into wilderness and the habitation of dragons (Jer 10:22).

Second, there follows the order of the whole matter.

First is given the assembling together of the army: for, behold, I will call together, by inspiration, the kingdoms subject to Nebuchadnezzar. He shall raise a sign to the nations that are afar off (Isa 5:26).

Second, he speaks of the siege of the city: and they shall come, and each one shall place his throne, that is, the tent, in the entry of the gates, it is as though they will bring the siege to the very walls. The horsemen shall put their seats in the gate, and the covering of Judah shall be revealed (Isa 22:7). Alternatively, he is thinking of the captivity of the city itself, and touches upon what happens below: and all the princes of the king of Babylon entered and sat in the middle gate (Jer 39:3).

Third, he discusses the punishment of the inhabitants: and I will speak my judgments, not with words, but with punishments. They shall judge you with the judgments of adulteresses, and of those who shed blood (Ezek 16:45).

You, therefore, gird up. Here, he teaches the manner in which this will be carried out:

and first, that it should follow immediately: gird up your loins, as one who prepares himself to go quickly. Gird up your loins as a man (Job 38:3).

Second, that he should proceed fearlessly.

Concerning this, he first excludes fear: do not be afraid. Do not fear them, neither be dismayed at their face, for it is a rebellious house (Ezek 3:9). Who are you that you fear mortal man, and the son of man, who is like straw that dries up and is forgotten by the Lord your maker, who stretches forth the heavens, and establishes the earth; and you have shrunk back in fear the whole day from the presence of him who troubles you, and had readied you for destruction (Isa 51:12).

Second, he promises the fortitude to resist: I have surely set you today as a fortified city, to uphold others, as an iron pillar. The Lord has given me a learned tongue, that I might know how to uphold him who is fallen with a word, that he may not flag within himself (Isa 50:4). And as a brazen wall. I have set your face as steel and as flint (Ezek 3:9).

Third, he promises the disappointment of the enemy: and they shall wage war with you, but will not prevail—they shall not be able to turn you from the truth. As it says below, I shall make you as a strong brazen wall before this people; and they shall wage war against you, and they shall not prevail, because I am with you to save you, and I will rescue you, says the Lord (Jer 15:20).

Collations

Concerning the things mentioned above, one must know first that God is able to have a knowledge (Jer 1:5) of approbation of something, as has been said. Of foresight: all things are known to the Lord God before they are created; thus also after their completion he sees all things (Sir 23:29). Of predestination: the Lord knows who are his (2 Tim 2:9). Of the infusion of grace: I know my sheep and they know me (John 10:27). Of special familiarity: and I have known you by name (Exod 33:12). Of glorification: I have known him in his blessings, and have given him an inheritance (Sir 44:25).

It is also to be noted that God touches (Jer 1:9) some by reproving them: have mercy on me, have mercy on me, at least you, O my friends, for the hand of the Lord has touched me (Job 19:21); by cleansing them from sin: Jesus touched him, saying, ‘I will it, be clean’ (Matt 8:3); by infusing grace: my beloved put forth his hand through the hole, and my belly trembled at his touch (Song 5:4); by strengthening with grace: and behold, a hand touched me, and raised me to my knees, and the knuckles of my hands (Dan 10:10); by stirring up fervor: touch the mountains and they shall smoke (Ps 143:5).

It is also to be noted that the sinful soul is called a cauldron (Jer 1:13) because of the fervor of its concupiscence. He makes the deeps of the sea to boil like a pot, and he reckons it as when they boil unguents (Job 41:22). Because of the carnality of its work: they break their bones, and cut them up finely as in a kettle, as meat in the midst of a cooking vessel (Mic 3:3). Because of the blackness of its stain: the face of all is as the blackness of a pot (Nah 2:10).

It is also to be noted that the aforementioned cauldron is heated by the fire of inordinate love. When the fire has been kindled and spread abroad, they will perish at the rebuke of your countenance (Ps 79:17). Of wrath and contention: behold you are all kindling the fire and girded about with flames (Isa 50:11). Of eternal damnation: a fire has been kindled in my wrath, and it shall burn to the lowest depths of hell (Deut 32:22).

It is also to be noted that the devil is called the north wind (Jer 1:14), because of the violence of his temptation. The voice of his thunder has struck the earth, a storm of the north wind and a gathering of air (Sir 43:18). Because he hinders the fruit of good work: arise, O north wind, and come, you south wind; blow through my garden, and its spices shall flow forth (Song 4:16). Because he dries the river of tears: the north wind scatters the rains, and a sad face a backbiting tongue (Prov 25:23).

It is also to be noted that the Church, and even the soul, is fortified (Jer 1:18) by divine assistance: I shall be a fire for them round about, and I shall be in the midst of him in glory (Zech 2:5); by the protection of the angels: his height is a rampart of stones (Isa 33:16); by the example of the holy fathers: the tower of David is your neck, which is built with bulwarks (Song 4:4); by the help of one’s brothers: a brother who is helped by his brother is like a strong city (Prov 18:19); by the remedy of the sacraments: I am a wall, my breasts are like a tower, from which I am made as one finding peace (Song 8:10).

Israel’s idolatry condemned

God’s love for Israel

2:1 And the word of the Lord came to me, saying:

2:2 Go, and cry in the ears of Jerusalem, saying: thus says the Lord: I have remembered you, and taken mercy on your youth, and the love of your betrothal, when you followed me in the desert, in a land which was not sown.

2:3 Israel was holy to the Lord, the first of his fruits; all who swallow him up transgress. Evil shall come upon them, says the Lord.

6. Here begins the prophecy of Jeremiah himself now established in the prophetic office; and it is divided into three parts.

In the first, he predicts the coming captivity;

in the second, in the book of Lamentations, he mourns the captivity that has already occurred;

in the third, in the book of Baruch, he leads those who have now been taken captive to punishment.

The first is divided into two parts.

In the first, he predicts the captivity, in a prophetic manner;

in the second, he relates it in a historical mode: Zedekiah was one and twenty years old when he began to reign (Jer 52:1).

The first is divided into two parts.

In the first, he prophesies to the people of the Jews;

in the second, to the various peoples of the nations, because he was also established as a prophet for them, as is shown from the preceding section and from what is said in chapter 46: the word of the Lord that came to Jeremiah the prophet against the Gentiles (Jer 46:1).

The first is divided into two parts.

In the first, a prophecy is given to the people who are to be taken captive before the captivity;

in the second, to the rest of the exiles after the captivity: in the ninth year of Zedekiah king of Judah (Jer 39:1).

The first is divided into two parts.

In the first, the preaching of Jeremiah is given;

in the second, the objection of his listeners: the word that came to Jeremiah from the Lord (Jer 34:1).

The first is divided into two parts.

In the first, he speaks of a threat;

in the second, of a consolation: this is the word which came to Jeremiah from the Lord, saying (Jer 30:1).

The first is divided into two.

In the first, he speaks of a true threat;

in the second, he excludes any false consolation: in the beginning of the reign of Jehoiakim, the son of Josiah, king of Judah (Jer 27:1).

The first is divided into two.

In the first, he mentions the threat against the people as a whole;

in the second, against the elders specifically: and Pashhur, the son of Emmer, the priest, who was appointed chief in the house of the Lord, heard Jeremiah prophesying these words (Jer 20:1).

The first is divided into two.

In the first, he makes a threat;

in the second, the prophet, as though feeling compassion, inserts his prayer: the word of the Lord which came to Jeremiah, concerning the words of the drought (Jer 14:1).

The first is divided into two parts.

In the first, he convicts them of their guilt through judgment;

in the second, he calls them back to repentance: it is said commonly (Jer 3:1).

The first is divided into two parts.

In the first, he gives the reason for such great respect, in that he does not immediately bring vengeance upon their guilt, but contends with them in judgment, that he may call them back;

in the second, he follows the order of judgment when he says, hear the word of the Lord, O house of Jacob (Jer 2:4).

Regarding the first, there are two points.

First, he deduces the reason from God’s compassion: cry, that is, openly proclaim, in the ears of Jerusalem, that is, to her inhabitants.

He also mentions the three things which move God to compassion.

First is the purity of their age: on your youth, in which spouses love each other more vehemently, when you followed, as they were coming out of Egypt. And he will sing there as in the days of your youth, and as in the days when you came up out of the land of Egypt (Hos 2:15).

Second, he recalls the memory of his original love: and the love, namely, that by which I have betrothed you to myself in giving the Law. As it says below: with an everlasting love have I loved you; therefore have I drawn you with mercy (Jer 31:3).

Third, the obedience of their work: when you followed me in the desert, in a land which was not sown, which cannot be sown. For this reason, you did not draw back even though the way was difficult, although some grumblers did say: you have led us into this terrible place, which cannot be sown (Num 20:5).

Second, he cites the reason as coming from the dignity of the people.

First, he places the dignity of the people: holy, as though it was dedicated to the worship of the Lord, and consecrated to the Lord. The first of his fruits, because the Lord has chosen you from all peoples, as the first fruits. The Lord’s portion is his people; Jacob is the rope of his inheritance (Deut 32:9). As the first fruits of a fig tree in its upper branches, I saw their fathers (Hos 9:10).

Second, he excludes the threat of the enemy: all who swallow him up, in accordance with the law found in Leviticus 7, that it was only permitted for the priests to eat the first fruits. Who devour my people as a morsel of bread (Ps 13:4).

The sins of the fathers

2:4 Hear the word of the Lord, O house of Jacob, and all the families of the house of Israel.

2:5 Thus says the Lord: what iniquity did your fathers find in me? For they have departed from me, and walked after vanity, and have become empty.

2:6 And they did not say: where is the Lord, who made us to go up from the land of Egypt, who led us through the desert, and through an uninhabitable and trackless land, through a land of thirst, and the image of death, through a land in which no man has walked, and no man dwelt?

2:7 And I brought you into the land of Carmel, that you should eat its fruit and the good things thereof; and when you entered you polluted my land, and turned my inheritance into an abomination.

2:8 My priests have not said: where is the Lord? And those who hold the law do not know me, and the shepherds have rebelled against me, and the prophets have prophesied by Baal, and followed idols.

7. Here he follows the order of judgment:

and he speaks first of the accusation;

second, he refutes their excuse, at but I have planted you as my chosen vine, every seed true (Jer 2:21).

The first point is divided into three.

First, he heaps up their offences as stemming from ingratitude for all the good they have received;

second, from the enormity of their misdeed, where he says, therefore, I shall still contend with you in judgment (Jer 2:9);

third, from the stubbornness of their minds, when he says, is Israel not my servant, or my home-born slave? (Jer 2:14).

Concerning the first, there are three points.

First, God absolves himself of guilt, lest the cause of their ingratitude should seem to lie with him: what iniquity did your fathers find in me? Certainly nothing bad. They have departed—they have abandoned him for a long time; vanity—idols, which are of no benefit to those who worship them. O my people, what have I done to you, how have I been troublesome to you, answer me (Mic 6:3).

Second, he mentions the abundance of his kind deeds, touching especially on the exodus from Egypt. He treats of this kindness in three ways.

With regard to the place from which he led them: and they did not say: where is the Lord? They sought me with their whole heart. To go up, because of the site of the land. As it says below, I led them from the land of Egypt (Jer 11:4).

With regard to the way by which he led them: who led us through the desert . . . the image of death, because death was threatened by the very sight of it: and he was your leader in the great and terrible wilderness (Deut 8:15).

With regard to the land into which he led them: and I brought you into the land of Carmel, because it symbolizes fertility, not because that mountain is in the land of promise. The land around which we have gone is very good (Num 14:7).

Third, he mentions the fault of ingratitude.

First, how it extends to everyone commonly: and when you entered you polluted with idols. The land is stained with blood, and polluted by their deeds (Ps 105:39).

Second, how it pertains to their prelates particularly. Priests, whose responsibility it is to lead others to God; those who hold the law: expert teachers; shepherds: princes, whose office it is to call the people back from idolatry. The shepherds themselves have not known understanding (Isa 56:11).

Infidelity and idolatry

2:9 Therefore, I shall still contend with you in judgment, says the Lord, and with your sons I will debate.

2:10 Cross over to the isles of the Cethim and see; and send to Cedar and consider diligently; and see if there is a deed of this kind:

2:11 if a nation has changed its gods. Certainly they are no gods. But my people have changed their glory into an idol.

2:12 Be astonished, O heavens, at this; and its gates be dismayed greatly, says the Lord.

2:13 For two evils has my people done: they have abandoned me, the source of living water, and they have dug for them cisterns, even broken cisterns, which are not able to hold water.

8. Here, he magnifies their guilt by noting the enormity of their misdeed.

First, he sets forth what he intends, namely, judgment: I shall still contend, concerning the enormity, as for ingratitude; with your sons, who imitate the wickedness of their fathers. The Lord will determine judgment with his people, and with Israel (Mic 6:2).

The argument follows second, when, through judgment, he shows the enormity of their sin:

first, from a comparison of religion: cross over, by consideration, to the isles of the Cethim—westerners beyond Cyprus; or a city named Cedar, where the Ishmaelites dwelt.

If a nation has changed—it is as though he were saying, “They have not changed.” From this it is certain that they are condemned by comparison with others. She has scorned my judgments, that she may be more wicked than the nations, and my precepts more than any land round about her (Ezek 5:6).

Second, when he turns from a comparison of gods and breaks forth in amazement: be astonished—it is as though he were saying, “If it were possible, the heavens would be astonished”—or the angels, who live in the heavens as the city of their king. And its gates—the chief among the angels, who act as princes and judges of the others. As in Isaiah 1:2, hear, O heavens, and give ear, O earth, for the Lord has spoken.

Next he gives the reason for his amazement. For two—against two parts of the commandment. I am the Lord your God, who brought you forth from the land of Egypt. You shall have no other gods before me. And again: you shall not make to yourselves gods of silver or gods of gold (Exod 20:3). The source of living water, who am able to give them true consolation. With you is the source of life (Ps 35:10). Cisterns—idols, which are not able to save—they have dug, because they themselves have made them. The idols of the nations are silver and gold—the works of men’s hands (Ps 113:4).

Israel’s exile is due to guilt

2:14 Is Israel not my servant, or my home-born slave? Why, therefore, have you become prey?

2:15 The lions have roared over him, and sent forth their voice: they have made his land a desolation. His cities are burned, and there is none who may live in them.

2:16 The sons of Memphis and Taphnis have ravished you to the top of your head.

2:17 Was this not done to you because you abandoned the Lord your God when he led you along the way?

2:18 And now what do you wish for yourself in the way of Egypt, that you may drink muddy water? And what do you wish for yourself in the way of the Assyrians, that you may drink the water of the river?

2:19 Your wickedness will reprove you, and your turning aside will chastise you. Know and see that it is an evil and bitter thing to have left the Lord your God, and that there is no fear of him within you, says the Lord God of hosts.

9. Here, he magnifies their guilt by noting the stubbornness of their minds.

First, because they do not recognize their sin;

and second, because they add to it. As it says, from of old you have broken my yoke (Jer 2:20).

Concerning the first, there are three points.

First, he deduces the proof of their guilt from their punishments, excluding their servile condition, lest because of this they should seem to have been justly led into slavery. My home-born slave, that is, a slave born in the house of his master; it is as though he were saying, “She is not one.” We are of the seed of Abraham and we have never served anyone (John 8:33). Speaking of the variety of punishments with regard to the exile of people, why therefore have you become prey?

The lions, the princes of the Chaldeans; their voice, commands or war. With regard to the devastation of the country: they have made. Your land is desolate, your cities have been pulled down (Isa 1:7).

With regard to the rape of the women: the sons of Memphis and Taphnis, the cities of Egypt; to the top of your head—abusing her against nature and sparing no limb of her body. Or spiritually, contaminating even the strong through idolatry. They have humbled the women in Zion, and the virgins in the cities of Judah (Lam 5:11).

Then concluding with the true reason: was this not done to you because you abandoned the Lord your God? He led you, prosperously. For he did not abandon you, but you him. Because we have turned away from you, and we have not listened to the voice of the Lord our God to walk in his Law which he gave us through his servants the prophets . . . a curse has fallen upon us (Dan 9:10).

Second, he discusses the useless remedy which they had employed against punishments of this kind. From which it is clear that they did not recognize their sin, but instead hoped in the help of the nations. For this reason, he asks about the remedy: and now what do you wish for yourself? It is as though he were saying, “You should not avoid the punishments in this way, but by pleasing God,” in the way of Egypt, when he mentions the water of the Nile as a remedy, of the river, Euphrates, which belongs to the Assyrians. You who walk that you may go down to Egypt, yet have not asked at my mouth (Isa 30:2).

Their wickedness will reprove them for not having recognized their guilt, when they suffer punishment for it. The expression of their face will give judgment against them, for they have proclaimed their sin like Sodom (Isa 3:9).

Third, he offers useful advice to bring them to recognize their guilt: know . . . an evil—that it is disgraceful, bitter, and painful. The sound of the day of the Lord is bitter, then shall the strong man be troubled (Zeph 1:14).

Obstinance in idolatry

2:20 From of old you have broken my yoke, you have burst my chains asunder, and you have said, ‘I will not serve.’ On every high hill, and under every leafy tree you have lain as a harlot.

10. Here, he shows that sin is multiplied by an obstinate mind:

first, with regard to duration: from of old; it is as though he were saying, “From the moment the Law was given.” I have called you a sinner from the womb (Isa 48:8). What need is there that we serve him, and what will it benefit us if we pray to him? (Job 21:15).

Second, with regard to the number of their misdeeds, on every high hill—on high and beautiful places they would sacrifice to their idols. They have sacrificed upon the mountains, and upon the hills they have reproached me (Isa 65:7). High and beautiful places are always dedicated to idols.

Removal of excuses

2:21 But I have planted you as my chosen vine, every seed true: how, then, have you become for me a perversion, a foreign vine?

2:22 If you were to wash yourself with natron, and multiplied the herb berith unto yourself, still you would be stained with your iniquity before me, says the Lord.

2:23 How do you say, ‘I am not polluted; I have not walked after the Baalim’? Consider the roads in the valley and know what you have done; you are as a light runner running his paths.

2:24 As a wild ass accustomed to the wilderness, in his desire he has snuffed up the air of his love. None shall turn her. All who seek her shall not fail; in her menstruations shall they find her.

2:25 Keep back your foot from nakedness, and your throat from thirst. And you have said, ‘I have despaired, I have done wickedly; I have indeed loved others greatly, and walked after them.’

2:26 As the thief is confounded when he is caught, so are they of the house of Israel confounded, they and their kings, their princes and priests, and their prophets.

2:27 Saying to the wood, ‘You are my father,’ and to the stone, ‘You have begotten me.’ They have turned to me their back and not their face, and in the time of their affliction they will say, ‘Arise, and free us.’

2:28 Where are the gods which made you? Let them arise and free you in the time of your affliction: according to the number of your cities were your gods, O Judah.

11. Here, he removes their excuses.

First, they might raise the neglect of the husbandman. Against this he says, I have planted you as my chosen vine from elect ancestors. A vineyard was made for my beloved, on a hill fertile with oil (Isa 5:1).

Second, they might deny their guilt, at if you were to wash (Jer 2:22).

First, he convicts them of their guilt against God;

and second, of their offense against their neighbor, when he says, why do you strive to show your way good? (Jer 2:33).

Concerning the first, there are two points.

First, he convicts them of guilt when he shows them the impossibility of denying it. With natron, which is hardened by the heat of the sun, like salt, it washes what is dirty; berith, which is used for washing filth; it is an expression, as if he were saying, “All the water of a river would not make you clean,” that is, no excuse, or purgation of guilt is possible for you. A generation which seems clean to itself, yet is not washed from its filthiness (Prov 30:12).

How do you say, ‘I am not polluted’? Who is able to say that my heart is clean, I am pure from sin? (Prov 20:9).

And he considers the excuse of their guilt by setting forward two circumstances.

First, the place: consider the roads, that is, the works, in the valley, of the sons of Hinnom, where they worshiped idols. This place is watered by the springs of Siloam, and there was also a temple of Baal there, according to the Gloss.¹ Below: direct your heart to the straight way upon which you have walked (Jer 31:21).

He also sets forth the manner of the sin.

With regard to their eagerness to sin: a light runner, as though equipped for sinning. Their feet run to evil, and make haste to shed blood (Prov 1:16).

With regard to the fervor of their lust: as a wild ass . . . in his desire—for coitus—he has snuffed the air, by which he perceives the smell of his female—of his love—of the thing loved. As it says below: the wild asses stood upon the rocks; they snuffed up the wind like dragons (Jer 14:6).

With regard to their strong attachment, none shall turn, by moving away.

And with regard to their readiness to sin: all who seek her; it is as though he were speaking of a harlot, who even in the time of her menstruations shows herself to her lovers. You have spread your legs to everyone that passed by, and you have multiplied all your fornications (Ezek 16:25).

Second, he convicts them of their hardness of mind:

first, because they are not recalled by admonitions;

second, because they are not corrected by afflictions, as it says, why do you wish to contend with me in judgment? (Jer 2:29);

third, because they are not turned by kind deeds, where it says, see the word of the Lord (Jer 2:31).

Concerning the first, there are three points.

First, he gives the admonition: keep back; it is as though he were saying, “Cease from the sins for which you will be led barefoot and thirsting into captivity.” As it says in Isaiah: as my servant Isaiah has walked naked and without shoes, so the king of Assyria will threaten¹ the captivity of Egypt, and the exile of Ethiopia, the young men and the old, naked and barefoot, with uncovered buttocks to the shame of Egypt (Isa 20:3).

Second, he shows the rebellion of the people: and you have said, ‘I have despaired, I have done wickedly.’ Others, idols. Below: we have no hope, we shall go after our own thoughts, and each one of us will do according to the perversity of his own wicked heart (Jer 18:12).

Third, he threatens them with shame.

First, he sets forth an example of shame. As the thief is confounded when he is caught, so are they of the house of Israel confounded, caught in punishments.

Saying to the wood—to a wooden idol—‘You are my father’—my god. Let all those who worship graven images be ashamed, who glory in their idols (Ps 96:7). Let them be confounded by their idols (Isa 1:29).

Second, he lays out the order in which their shame will come.

And he discusses, first, the loss of divine assistance: they have turned, as though disobedient. They have turned their back and gone away, they have made their ears heavy lest they hear the Law (Zech 7:11). In the time of their affliction. In their tribulation they shall rise early to me. Come let us return to the Lord. (Hos 6:1).

Second, he discusses the uselessness of their idolatry. Where are the gods? Where are their gods, in which they had placed their confidence? (Deut 32:37).

Third, the multitude of their idols: according to the number of your cities were your gods, O Judah. The land is filled with horses, and his innumerable chariots of war (Isa 2:8).

Vain correction

2:29 Why do you wish to contend with me in judgment? You have all left me, says the Lord.

2:30 In vain have I struck your children; they have not received correction. Your sword has swallowed up your prophets; like a wasting lion is your generation.

12. Here, he shows their stubbornness, insofar as they are not corrected by chastisements.

First, he is astonished at their excuse: why do you wish to contend with me in judgment? If one would wish to contend with him, he would not be able to answer him one time in a thousand (Job 9:3).

Second, he shows how insensible they are of lesser afflictions: in vain have I struck your children, and your elders. Your sword has swallowed up: by this he means the enemy, which they have justly deserved, who has been sent to destroy them. Your prophets, that is, the false prophets of Baal, and the soothsayers. And speaking of them all as a group he says: like a wasting lion, he lays waste; or like a wasting lion, he is destroyed, for all rise up to kill a lion, or a wolf. As it says below: in vain has the founder melted, for their wickedness is not consumed. Reprobate silver you shall call them, because the Lord has cast them off (Jer 6:29–30).

Refusal of kindnesses

2:31 See the word of the Lord: have I become a wilderness to Israel, or a barren land?¹ Why, therefore, has my people said, ‘We have withdrawn; we will come no more to you’?

2:32 Can a virgin forget her ornament, or a bride the fillet about her breast? But my people have forgotten me days without number.

13. Here, he shows their hardness from the fact that they are not turned by kindness.

First, he puts forward those kindnesses which pertain to the carrying on of life: see, that is, understand, have I become a wilderness to Israel? Indeed, I am like a city and a fruitful land for you, in that I defend you and give increase to the land: he will come to us as the early and the latter rains (Hos 6:3).

Second, he speaks of those things which pertain to apparel: can a virgin forget her ornament? He has girded me about with the robe of justice (Isa 56:10).

Murder of the poor

2:33 Why do you strive to show your way good to find love? Moreover you have taught malice to be your ways.¹

2:34 And on your wings is the blood of the souls of the poor and the innocent found? I have not found them in ditches, but in every place which I mentioned above.

2:35 And you said, ‘I am without sin and innocent, and so let your wrath be turned away from me.’ Behold, I will contend with you in judgment, because you said, ‘I have not sinned.’

2:36a How exceedingly vile have you become, going the same ways over again!¹

14. Here, he accuses them of crimes against their neighbors.

First, he proves their guilt;

second, he threatens the punishment of confusion where he says, and you shall be confounded by Egypt (Jer 2:36b).

Concerning the first, there are three points.

First, he brings up the murder of their neighbors, and marvels at their excuse: to find love, as though through these things you could appease me. He then speaks of spiritual murder: moreover you have taught, by evil example. As it says below: you have taught them against yourself, and instructed them against your own head (Jer 13:21).

He also speaks of physical murder: on your wings, as in bird wings—he is using the metaphor of a bird of prey. The poor, whom you have sacrificed to idols. I looked and behold, two women coming forth, and the wind was in their wings, and they had wings like the wings of a kite (Zech 5:9).

Second, the manifestation of their guilt: I have not found them in ditches, as though secretly murdered by thieves, but in every hill and pleasant place. Truth has fallen in the street, and righteousness cannot enter. Truth has been forgotten, and he who withdraws from evil is laid open as prey (Isa 59:14).

And he marvels at their excuse: and you said. And you said my speech is pure, I am clean in your sight (Job 11:4).

Third, he repeats their guilt, this time passing over his surprise at their excuse: behold, I.

How exceeding vile have you become, going the same ways over again, that is, returning to their sins. See, O Lord, and consider, for I am become vile (Lam 1:11).

Confounded by Egypt

2:36b And you shall be confounded by Egypt, as you were confounded by Assyria.

2:37 For you will go forth from her, and your hands shall be upon your head, because the Lord has destroyed your confidence, and you shall have no prosperity in it.

15. Here, he threatens them with the punishment of humiliation: and you shall be confounded by Egypt, on whose help you hoped, by Assyria, because you sought the help of Egypt against the ten tribes, and the Assyrians.¹

Your hands shall be upon your head, as a sign of grief. The strength of pharaoh shall be shame to you, and your trust in the shadow of Egypt, disgrace (Isa 30:3).

Collations

Note that here sin is called vanity (Jer 2:5), because it chooses what is only imaginary. Blessed is the man whose hope is in the name of the Lord, who does not consider vanities and false hopes (Ps 30:5). Because it considers permanent what is only transitory. Their days have departed in vanity, and their years with haste (Ps 78:33). Because it is deceitful in its expectation. Vain hope and a lie belong to a senseless man, and dreams lift up fools (Sir 34:1). Because its results bear no fruit. In vain have I labored, I have spent my strength without cause, and in vain (Isa 49:4).

One must also note that sacramental purity is a source of water (Jer 2:13): after these waters shall have come there, everything shall be healed and live, wherever the torrent comes (Ezek 47:9). The waters of restored doctrine: let all who thirst come to the waters, and those without money, make haste, buy and eat (Isa 55:1). The waters of restoring grace: it will become in him a well of water springing up to eternal life (John 4:14). The waters of resplendent glory: he showed me a river of living water, shining like crystal, coming forth from the throne of God and of the Lamb (Rev 22:1).

Israel and Judah as adulteresses

Mercy upon the adulteress

3:1 It is said commonly, if a man shall send his wife away, and she, departing from him, marry another man, can he return to her again? Will not that woman be unclean and defiled? Though you have fornicated with your many lovers, still, return to me, says the Lord, and I will take you.

3:2 Lift up your eyes on high, and see where you have not lain. You would sit by the roads waiting them as a thief in the desert; you have defiled the land with your fornications, and your iniquities.

3:3 Therefore, the drops of the rains were held back, and the latter rain was not given. You have had the forehead of a harlot, you would not blush.

3:4 Therefore, at least from this time forward cry unto me, ‘You are my Father, the guide of my youth.

3:5a Will you be angry forever, or will you continue to the end?’

16. Here, he calls them to repentance.

First, he speaks of the invitation to return.

Second, he speaks of the stubbornness of those who are called back: and you shall say to them (Jer 8:4).

The first is divided into two.

In the first, he speaks of the admonitions to return;

and in the second, the reasons for the same: if you return, O Israel, says the Lord, to turn back to me (Jer 4:1).

The first point is divided into two.

In the first, he calls the people back;

in the second, he mentions the fruit of their repudiation, when he says: but as a woman that despises her lover (Jer 3:20).

The first point is divided into two.

In the first, he calls them back from the crime of adultery;

in the second, from its punishment, where he says: go and shout these words against the north wind (Jer 3:12).

The first part is divided into two.

In the first, he calls them back with admonitions;

in the second, by examples, at and the Lord said to me in the days of Josiah the king (Jer 3:6a).

Concerning the first, he does two things.

First, he calls them back by reason of the mercy of God, which he proves by citing the common proverb: if a man shall send his wife away, which comes from Deuteronomy 24:1: if a man shall send his wife away. He speaks according to the permission given regarding the bill of divorce because of the hardness of their heart (Matt 19:8); he was forbidding a return either so that they would not be readily prone to divorce, or lest they kill her after having taken her back with deceit. From this proverb he draws the proof of divine clemency: you have fornicated with your many lovers, the idols. Let him return to the Lord and he will have mercy on him, and to our God, because he will abundantly pardon (Isa 55:7).

Second, he calls them back from their guilt.

First, by exposing their guilt, and indicating the place where it occurred: lift up your eyes on high, that is, with right consideration, or alternatively, “everywhere”; where have you not, as though everywhere, lain, like a harlot, for idolatry. You have made a brothel in every street (Ezek 16:24). And the desire for sinning: you would sit by the roads, like a harlot waiting for her lovers, and as a thief waiting for those whom he might despoil. And behold, there met him a woman with the attire of a harlot, prepared to deceive souls (Prov 7:10). Gilead is a city of those who make idols, supplanted with blood, and like the jaws of highway robbers (Hos 6:8). He indicates the effect of their sin: you have defiled the land. As we saw above, you polluted my land, and turned my inheritance into an abomination (Jer 2:7).

Then, he establishes the punishment for the sin: therefore, the drops of the rains were held back, by whose power the rain and the storm are generated—I shall command the clouds that they rain not showers upon my vine (Isa 5:6). And he shows the shamelessness of those who sinned, the forehead of a harlot. As it says below, nay; rather, they were not ashamed of shame (Jer 6:15).

Second, he urges them to repentance.

First, he encourages them to recognize the benefits: therefore. It is as though he were saying, “The past suffices, and so on.” You are my Father, through creation, the guide of my youth. It is as though he were saying, “When you led me through the desert, I was yet a virgin.” Who forsook the guide of her youth (Prov 2:17). The Spirit of the Lord was her guide (Isa 63:14).

Second, he urges them to seek mercy, and says: will you be angry forever, or will you continue to the end? Will you be angry with us forever, or extend your anger from generation to generation? (Ps 84:6).

Israel’s contempt

3:5b Behold you have spoken, and you have done wickedness, and you were able.¹

3:6a The Lord said to me in the days of Josiah the king: have you not seen what rebellious Israel has done?

17. Here, he shows their contempt with regard to the sins of the mouth: behold you have spoken, which refers to prideful words, etc. With regard to sins of commission: and you have done, which corresponds to the phrase, you have satisfied wickedness, with regard to the sin of the heart; and you were able—to which he adds, and you have displayed, as though you reveled in your power to sin. Now the phrase, and for your words, is not in the Hebrew, or in ancient books, but appears to be a clarification of Jerome.¹ God gave him a space to repent, but he abused it in his pride (Job 24:23). Woe to you who are mighty to drink wine, and strong men to mix drunkenness (Isa 5:22).

Judah and Israel’s adultery

3:6b She has gone away upon every high mountain, and under every green tree, and fornicated there.

3:7 And I said when she had done all these things, ‘Return to me,’ but she did not return. And Judah her treacherous sister saw,

3:8 that because rebellious Israel had committed adultery, I sent her away, and gave her a bill of divorce.¹ Yet treacherous Judah her sister did not fear, but strayed and even fornicated herself.

3:9 With the heedlessness of her fornication she polluted the earth, and committed adultery with stone and wood:

3:10 In all these things, her treacherous sister Judah did not return to me with her whole heart, but with a lie, says the Lord.

3:11 And the Lord said to me, rebellious Israel has justified her soul, by comparing herself to treacherous Judah.¹

18. Here, he calls them back by the example of the ten tribes: and concerning this he makes three points.

First, he gives an example of the crime of idolatry—she has gone away, following her own inclinations, and not my commands;

and he speaks of her disobedience: and I said. They have made for themselves statues, and groves on every high hill, and under every leafy tree, and there they burned incense upon their altars after the manner of the nations (2 Kgs 17:10). And as for the punishment which he made known to them: her treacherous sister saw, because they arose from the same ancestors.

I gave her a bill of divorce: she maintains the likeness of a harlot, in whom filthiness is found.

It must be said that God, insofar as it pertains to him, divorces no one, but that it is sinful man who divorces himself from God. For this reason, it says in the same place: you have been sold for your iniquities, and for your wickedness have I divorced your mother.

Second, he exposes their contempt: yet treacherous Judah her sister did not fear.

With stone, that is, with an idol made of stone. But neither did Judah himself keep the commandments of the Lord his God, but erred and strayed in the errors which Israel had done (2 Kgs 17:19).

Third, he exacerbates their guilt: and the Lord said to me, rebellious Israel has justified, comparatively, because the ten tribes had not seen the punishment of other peoples, and they were not corrected. You have justified your sisters in all your abominations, which you have done (Ezek 16:51).

Call to return

3:12 Go and shout these words against the north wind,¹ and say: return rebellious Israel, says the Lord, and I will not turn my face away from you, because I am holy,² says the Lord, and I will not be angry forever.

3:13 But recognize your iniquity, that you have rebelled against the Lord your God, and scattered your ways to strangers under every green tree, and have not listened to my voice, says the Lord.

3:14a Turn back, returning children, says the Lord, because I am your husband.¹

19. Here, he calls them back from the punishment of captivity.

First, he calls them back.

Second, he shows them the cause of their being called back, at but I said (Jer 3:19).

Concerning the first, there are two points.

First, he speaks of their being called back;

and second, the response of those who were called back: and I will take you, one from a city and two from a family, and I will lead you into Zion (Jer 3:14b).

Concerning the first, there are two points.

First, he calls them back from the ten tribes when he calls them to return, against the north wind, where they are held captive in the land of the Assyrians. He will not always be angry, nor threaten forever (Ps 102:9).

And regarding the recognition of their sins, but recognize. You have . . . scattered your ways to strangers, as though to many idols. As we saw above, consider the roads in the valley and know what you have done (Jer 2:23).

Second, speaking of those from the two tribes, turn back, by repentance, returning, to me. Or, returning, from captivity. And it shall be on that day, says the Lord, that she will call me, ‘My husband,’ and will no more call upon the Baalim (Hos 2:16).

Promise of shepherds

3:14b And I will take you, one from a city and two from a family, and I will lead you into Zion.

3:15 And I will give you shepherds after my own heart, and they will feed you with knowledge and understanding.

3:16 And when you have multiplied, and grown numerous in the land in those days, says the Lord, they shall not say anymore, the ark of the covenant of the Lord, neither shall it come into their heart, neither shall there be remembrance of it, neither shall it be visited, or be anymore.

3:17 In that time they will call Jerusalem the throne of the Lord; and all nations shall be gathered together in her in the name of the Lord in Jerusalem, and they will not walk after the depravity¹ of their own wicked hearts.

3:18 In those days the house of Judah shall go forth to the house of Israel, and together they shall come from the land of the north to the land which I gave to your fathers.

20. Here, he takes up the response of those who have been called back:

first, those of the two tribes, promising them the restitution of their native land: one from a city, because they were scattered, or because not all have come back. Indeed, I will take you from the nations, and I will gather you from every land, and I will lead you to your own land (Ezek 36:24).

And the restoration of justice by the correction of their rulers: and I will give you shepherds after my own heart, and they will feed you with knowledge, regarding faith, and understanding, regarding morals. I will restore your judges as they were before, and your counsellors as they were of old (Isa 1:26).

Third, with regard to the increase of glory, which he signifies by the forgetting of what has come before: when you have multiplied . . . they shall not say anymore, the ark of the covenant of the Lord—as though they will account what they now glory in as nothing, because the ark had been hidden and not found, as it says in 2 Maccabees 1.

And from the promise of future things: in that time they will call Jerusalem, whole, because it has been completed by the reputation for sanctity in which it was held, as it says in 1 Maccabees 3. The place of my throne, and the place of the prints of my feet, where I dwell in the midst of the children of Israel forever (Ezek 43:7).

And with regard to the increase of worship: and all nations shall be gathered together, some will come from all peoples, for they shall come to pray in Jerusalem. Or it may be understood to speak of the conversion of the nations to the faith of Christ. All the nations, which you have made, will come and worship before you, O Lord (Ps 85:9).

Second, he discusses the conversion of the ten tribes: in those days the house of Judah shall go forth to the house of Israel, because those who returned were joined to the two tribes. This is alluded to by the fact that it is said: together they shall come. As it is said below: in those days, and at that time, says the Lord, the children of Israel shall come, they and the children of Judah together, walking and weeping they shall make haste, and shall seek the Lord their God (Jer 50:4). Some, however, interpret all this to refer to the last times.

Reason for mercy

3:19 But I said: how shall I set you among the sons, and give you a desirable land, an excellent inheritance from among the hosts of the nations?¹ And I said: you will call me ‘Father,’ and you will not cease to walk after me.

21. Here, he gives the reason for their being called back.

First, he poses the question: how? That is, how is it possible that I should bestow so many good things upon you, when you languish in so many sins? Among the sons, that is, among a multitude of sons, the hosts of the nations, that is, where, since ancient times, armies have gathered, as they do even to this day, because of its allurements: they set at naught the desirable land (Ps 105:24). The lines have fallen to me in goodly places, for my inheritance is goodly to me (Ps 15:6).

Second, he gives the response: and I said, that is, foreseeing the good which you will do, I promise these things to you. He will call upon me: you are my father, my God and the support of my salvation (Ps 88:27).

Shame after conversion

3:20 But as a woman that despises her lover, so has the house of Israel despised me, says the Lord.

3:21 A voice was heard on the roads, the crying and the wailing of the children of Israel, for they have made their way wicked, and have forgotten the Lord their God.

3:22 Turn back, wayward children, and I will heal your backslidings. Behold, we have come to you, for you are the Lord our God.

3:23 Surely the hills were deceitful, the multitude of the mountains; truly in the Lord our God is the salvation of Israel.

3:24 Shame¹ has devoured the labor of our fathers from our youth, their flocks and their herds, their sons and their daughters.

3:25 We will sleep in our shame, and our disgrace shall cover us, for we have sinned against the Lord our God, we and our fathers, from our youth until this day, and we have not listened to the voice of the Lord our God.

22. Here he discusses the fruit of their return.

First, he speaks of the necessity of their being called back as regards their own guilt—lover, not husband. Go, and love a woman loved by a lover, an adulteress (Hos 3:1).

Regarding the punishment, a voice was heard on the roads. As it says below, a voice was heard on high: lamentation, grief and wailing, Rachel weeping for her children (Jer 31:15).

Second, he discusses the usefulness of conversion: turn back, as it says above, backslidings, the things by which you have been turned away from God. Who heals all your infirmities (Ps 102:3). Turn back to me, and you will be saved (Isa 45:22).

Third, he treats of their return.

First, he acknowledges their obedience: behold, we have come, as you commanded. Come, let us return to the Lord, because he has taken and healed us; he will strike, and will cure us (Hos 6:1).

Second, they confess the magnificence of God, professing his divinity: for you are the Lord our God. This is my God, and I will glorify him (Exod 15:2).

And the falsity of their idols: surely the hills were deceitful, because the idols which we worshiped there did not bring the help for which we hoped, nor did they have the divinity which they pretended. We have set a lie as our hope, and by a lie are we protected (Isa 28:15). And the usefulness of worshiping God: truly in the Lord our God is the salvation of Israel. In God is my salvation, the God of my help, and my hope is in God (Ps 61:7).

Third, they confess their guilt and their punishment, and that of their fathers: shame has devoured the labor of our fathers from our youth. As it says below: O Lord, all who forsake you shall be put to shame; those who depart from you shall be inscribed in the land, for they have abandoned the Lord, the source of living waters (Jer 17:13).

Collations

Note that God is called father (Jer 3:4) from his act of creating: I confess to you Father, Lord of heaven and earth (Matt 11:25). By adoption: you have received the spirit of adoption of the sons of God, in whom we cry, Abba Father (Rom 8:15). By instruction: the father shall make known to his sons your truth (Isa 38:19). By correction: for whom the Lord loves, he chastens, and as a father a son in whom he delights (Prov 3:12).

Note that the inheritance (Jer 3:19) of the heavenly homeland is in the bright splendor of the divine vision: wisdom is bright and never fading, and easily seen by those who love her (Wis 6:12). In the sweetness of divine love: my intoxicating cup—how excellent it is (Ps 23:5).¹ In familiarity with divine address: renown in sharing her words (Wis 8:18). In the magnificence of his work: there are great and wondrous works (Sir 43:27). In the greatness of exultation: the house of Judah and the house of Israel will be for a blessing (Zech 8:13). In the consolation of fellowship: every tree of pleasure which was in the paradise of God (Ezek 31:9).

The threat of captivity

Benefits of the return

4:1 If you return, O Israel, says the Lord, to turn back to me, if you remove your offences¹ from before my face, you will not be moved.

4:2 And he has sworn: as the Lord lives, in truth, and in judgment, and in justice, and the nations shall bless him, and him shall they praise.

23. Here, he gives the arguments for their return:

first, those drawn from the benefits which are promised to those who return;

and second, from the punishments which are threatened to those who defy him, at thus says the Lord (Jer 4:3).

Concerning the first, there are two points.

First, he shows the manner of return: if you return, from idols, to turn back to me. Or if you set yourself to return, be converted in your whole heart. Or if you return from captivity, come back doing penance. If you seek, seek! Turn back, and come! (Isa 21:12).

Second, he shows the threefold fruit of conversion.

First, security: if you remove your offences, that is, idols, by which you continue to offend and provoke me to wrath, you will not be moved, that is, from your native land. Those who trust in the Lord are like mount Zion; he who dwells in Jerusalem shall not be moved forever (Ps 124:1).

Second, the fruit of holiness within themselves: he has sworn: as the Lord lives, that is, by the living God, and not by dead idols; in truth, truthfully on the part of the one swearing, and not feigned or swearing so as to deceive; in judgment, with regard to the cause for which the oath is taken, so that they might not swear rashly but with prior, due examination; in justice, with regard to the thing about which the oath was taken, that it might be just and licit. He that swears in the earth shall swear by God, amen (Isa 65:16).

Third, the enlargement of religion among the nations: and the nations shall bless, the Lord, seeing his benefits in you. Bless our God, you nations! (Ps 65:8).

Threats of punishment

4:3 For thus says the Lord to the men of Judah, and Jerusalem: break up your fallow land, and do not sow upon the thorns.

4:4 Be circumcised to the Lord and take away the foreskins of your hearts, O men of Judah, and inhabitants of Jerusalem, lest perhaps my indignation should blaze forth like fire, and burn, and there be none to extinguish it, because of the wickedness of your thoughts.

4:5 Announce it in Judah, and make it heard in Jerusalem; speak, and sound a trumpet in the land, cry loudly, and say: ‘Gather together, and let us enter the fortified cities.’

4:6 Raise a sign in Zion, be strengthened,¹ and do not stand, because I am bringing evil from the north, and great destruction.

24. Here, he takes up the topic of their turning from punishment.

First, he threatens punishments if they will not return;

second, he excludes false remedies: go through the streets of Jerusalem (Jer 5:1).

Concerning the first point, there are two things.

First, he shows the manner of return, with regard to the fruit of good work: fallow land, or land newly tilled, break up, that is, take away the thorns of vices, that clean-ploughed land may receive clean seed. Some fell among thorns, and the thorns which sprouting at the same time choked it (Matt 13:7).

And with regard to the practice of the divine religion: be circumcised, that you may remove from your heart the religion of the nations. Circumcise the foreskin of your heart (Deut 10:16).

Second, he shows the impending danger:

first, in general: lest perhaps my indignation should blaze forth like fire. Both will burn together, and there will be none who may extinguish them (Isa 1:31);

second, in particular: announce it in Judah, and make it heard in Jerusalem.

Concerning this, he makes three points.

First, he predicts the arrival of the enemy;

second, the hardship of the siege, at a voice of one announcing (Jer 4:15);

third, the loss of destruction: my stomach, I am in pain (Jer 4:19).

Concerning the first, there are two points.

First, he describes the preparation of the citizens;

second, the arrival of the enemy: the lion has come up from his den (Jer 4:7).

Concerning the first point, there are three things.

First, the command of announcing the preparation is given: announce it. Then, he speaks of the place: in Judah, that is, in that tribe, and in Jerusalem, which is the city of the king. The manner, openly: sound a trumpet that all may hear—and constantly, loudly. Cry, do not stop; lift up your voice in strength (Isa 58:1).

Second, he speaks of the preparation: gather together. As it says below: be strengthened, O sons of Benjamin, in the midst of Jerusalem; and sound the trumpet in Tekoa (Jer 6:1).

Third, he gives the reason: because I am bringing evil from the north. As we saw above: from the north shall spread every evil (Jer 1:14).

The coming enemy

4:7 The lion has come up from his den, and the robber of the nations¹ has raised himself; he has gone forth from his place that he may make your land a wilderness, and that your cities may be laid waste, and remain without inhabitant.

4:8 For this gird yourselves with sackcloth, mourn and wail; because the wrath of the Lord’s fury has not turned back from us.

4:9 And it shall be in that day, says the Lord, the heart of the king shall fail, and the heart of the princes, and the priests shall be astonished, and the prophets shall be dismayed.

4:10 And I said: alas, alas, alas,¹ O Lord God. Why have you deceived this people and Jerusalem, saying, ‘You shall have peace? And behold the sword has come even unto the soul.’

25. Here, he discusses the arrival of the enemy:

first, with regard to their going forth from their own land;

second, with regard to the progress of their route, at at that time (Jer 4:11);

third, with regard to the end of their journey: behold, he shall arise as a cloud (Jer 4:13).

Concerning the first, there are two points.

First, he describes the condition of the approaching enemy with regard to its strength: the lion, that is, Nebuchadnezzar, from his den, from Babylon. The lion is the strongest of beasts; he fears meeting no one (Prov 30:30). As we see below: behold, as a lion ascends from the swelling of the Jordan, against the strong and beautiful (Jer 49:19).¹ With regard to their cruelty: the robber of the nations. The lion takes enough for his cubs, and kills for his lionesses (Nah 2:12). With regard to their intention: that he may make your land a wilderness. His heart will be for destruction, and for the slaying of many nations (Isa 10:7). And with regard to the execution of his intention: your cities. Your land is desolate, your cities have been destroyed (Isa 1:7).

Second, he discusses the astonishment of the Jews:

first, communally as though speaking of all: for this gird yourselves with sackcloth. As it says below: gird on sackcloth, and sprinkle yourself with ashes (Jer 6:26).

Second, he speaks specifically of the princes. And it shall be in that day, says the Lord, the heart of the king shall fail, and the heart of the princes, such that when they gather they will not find a plan of resistance. The heart of Egypt will melt in her midst (Isa 19:1).

Third, he specifically speaks of his own astonishment: and I said: alas . . . saying, ‘You shall have peace.’ As it says above: in that time, they will call Jerusalem the throne of the Lord; and all nations shall be gathered together in her in the name of the Lord in Jerusalem (Jer 3:17). He does not consider that the former was said of what must shortly be, and the latter of what will happen in the distant future. As it says below: we waited for peace, and there was no good; a time of healing, and behold, fear (Jer 8:15).

The enemy’s march

4:11 At that time, it will be said to this people and to Jerusalem: a burning wind is on the roads, which are in the desert of the way of the daughter of my people,¹ not to winnow, or to cleanse.

4:12 A full wind from these will come to me. And now I; but I will speak my judgments with them.

26. Here he describes their arrival with regard to their progress on the route: it will be said, their arrival, a burning wind, that is, the army of the Chaldeans, who will burn the whole land, is already on the roads, which are in the desert, which is between Chaldea and Judaea; it is as though he were saying, “The army has already come to that place,” not to winnow, that is, that some might be taken captive, as when grain is cleansed from the chaff—but all of you will be taken captive.

A full wind, that is, perfect indignation will come upon you, from these, that is, from the enemy, to me, that is, for my honor. His breath is like a torrent flooding to the middle of the neck, to reduce the nations to nothing (Isa 30:28). And through them he threatens that he will execute judgment: and now I—as though I can no longer contain myself—but I will speak my judgments with them. Or: now I, will speak consoling things. As we saw above: I will speak my judgments with them upon all the evil of those who have abandoned me (Jer 1:16).

The enemy’s arrival

4:13 Behold, he shall arise as a cloud,¹ and mount his chariots as the storm; his horses are swifter than eagles. Woe to us, for we are laid waste.

4:14 Wash your heart from wickedness, O Jerusalem, that you may be saved. How long shall thoughts of harm abide with you?

27. Here, he describes their coming with regard to the end of their march; concerning this he makes three points.

First, he describes the condition of the enemy with regard to their multitude: as a cloud, which covers the earth, shall arise, because of the situation of the land. With regard to their violence: as the storm, with much tumult. His wheels are like the fury of a storm (Isa 5:28). And with regard to their swiftness: his horses are swifter than eagles.

Second, he discusses the effect of their arrival—woe to us—from the perspective of the people. As a city which is laid waste (Isa 1:8).

Third, he advises repentance: wash your heart from wickedness. Wash, and be clean; take away from my eyes the evil of your thoughts (Isa 1:16).

Siege of the city

4:15 A voice of one announcing from Dan, and one making known the idol¹ from Mount Ephraim.

4:16 Stir up the people: behold, it has been heard in Jerusalem that watchers are come from a distant land to give out their voice against the cities of Judah.

4:17 They are set around her as the keepers of the fields, because she provoked me to anger, says the Lord.

4:18 Your ways and your thoughts¹ have done these things to you; this is your wickedness, because it is bitter, because it has touched your bone.²

28. Here, he predicts the siege:

first, the messenger of the siege. From Dan, whose land the Chaldeans would encounter first on their way to Jerusalem; from mount Ephraim, which they would encounter next; the idol, that is, the enemy whose ravages they suffered because of idolatry. By this is signified the order of the messengers coming one after another.

Then he specifies what has been announced. Stir up the people, that is, the citizens in the midst of Jerusalem, preparing yourselves to resist; or stir up the people round about, that, terrified by your punishment, they may be corrected. Behold, it has been heard, frequently, through many messengers, and first through the prophets; watchers, that is, the enemy coming to lay siege; their voice, the cry of the army. As we saw above: the lions have roared over him, and sent forth their voice (Jer 2:15).

Second, he specifies the manner of the siege: as the keepers, laying siege round about without any resistance. Your enemies shall surround you with a rampart; they shall surround you and restrain you from every side (Luke 19:43).

Third, he speaks of the just reason for the siege: your ways, that is, your actions, touched your bone, have reached all the way to the inner bones. Because of your great wickedness, and your endless iniquities (Job 22:5).

The land laid waste

4:19 My stomach, my stomach, I am in pain, and the senses of my heart¹ are troubled within me. I will not keep silence, because my soul has heard the voice of the trumpet, the cry of battle.

4:20 Destruction upon destruction is called forth, and the whole land is laid waste; my tents are destroyed suddenly and my skins in a moment.

4:21 How long shall I see him fleeing,¹ and hear the voice of the trumpet?

4:22 Because my people are foolish they did not know me. They are stupid and senseless children. They are wise to do evil, but they know not how to do good.

29. Here, he predicts the destruction of the land.

First, he predicts the destruction itself;

second, the effect of the destruction, at I looked upon the land, and behold, it was empty and void (Jer 4:23).

Concerning the first point, there are three things.

First, the prophet shows his compassion: my stomach, I am in pain, with regard to emotional affliction; the senses of my heart, regarding mental anguish. I will not keep silence, even weeping openly. My eyes fail because of my tears, my bowels are troubled (Lam 2:11).

Second, he proceeds with the order of the destruction, when he describes the contest of the battle: because my soul has heard the voice of the trumpet. A day of trumpet and battle cry (Zeph 1:16).

The devastation of the country: destruction upon destruction, because the land was laid waste after the siege, or because one desolation followed upon another. Wound upon wound has fallen upon me, it has rushed upon me as a giant (Job 16:15). The destruction of the city itself with regard to its houses: my tents are destroyed suddenly, by which houses are signified; skins, from which a tent is made. As it says below, my tent is laid waste; all my cords are pulled up (Jer 10:20).

And regarding the flight of the citizens: how long shall I see him fleeing? The army of the Chaldeans. They have gone away without strength, before the face of the pursuer (Lam 1:6).

Third, he gives the reason for the devastation, that is, lack of due knowledge: because my people are foolish, with regard to knowledge of divine matters, and stupid with regard to the experience of their sweetness; senseless, because they have acted without sense with regard to the choice of what is practicable. Therefore, my people are led captive, because they have not knowledge (Isa 5:13). And with regard to their shrewdness to commit fraud: they are wise, against which Romans 16:19 says, I would that you were wise for the good, and simple in wickedness.

The land’s desolation

4:23 I looked upon the land, and behold, it was empty and void; and upon the heavens and there was no light in them.

4:24 I saw the mountains, and behold, they were moved: and all the hills were troubled.

4:25 I looked, and behold there was no man; and every bird of heaven had fled away.

4:26 I looked, and behold, Carmel¹ was deserted, and all its cities were destroyed from before the face of the Lord, and from the face of the wrath of his fury.

4:27 For thus says the Lord: the whole land shall be desolate, but I will not make an end of it.

4:28 The earth shall grieve, and the heavens above shall mourn,¹ because I have spoken. I have purposed it, and it has not repented me, nor have I turned back from it.

30. Here, he shows the effect of the destruction:

first, on the country;

second, on the people, where he says: from the voice of the horseman (Jer 4:29).

Concerning the first point, there are two things.

First, he predicts the coming desolation communally with regard to the fields: empty, of inhabitants, void, deprived of fruits, and buildings, there was no light, as it seemed to the afflicted for whom everything seemed dark. And the land will be left deserted, and the Lord will send everyone far away (Isa 6:11).

With regard to the mountainous regions: I saw the mountains, and behold, they were moved, hyperbolically, because, if it were possible, even the mountains would be moved by so great a time of trouble. Or perhaps by mountains he means those who dwell in the mountains. The mountains are troubled by his strength (Ps 45:4).

With regard to living things: I looked, and behold there was no man; and every bird of heaven had fled away, because they left when the inhabitants of the land left. I came, and there was no man; I called and there was none to hear (Isa 50:2).

And especially with regard to the fertile regions, which are least likely to be empty: I looked, and behold, Carmel was deserted. Your land is deserted, your cities are destroyed (Isa 1:7).

Second, he strengthens them through the judgment of the Lord:

and first, he discusses the admixture of mercy: thus says the Lord . . . I will not make an end, namely, that all should die, as he had said concerning the ten tribes. The Lord of Hosts will make an end and a cutting off in the midst of all the earth (Isa 10:23).

Second, he discusses the absolute dominion of this judgment: the earth shall grieve; it is as though he were saying, “It will be sterile, as one who prospers is said to laugh”; or, as through compassion, hyperbolically. The earth dries up and withers, and is deprived of strength; the world withers, and the haughty people of the earth are made weak (Isa 24:4).

Third, the firmness of the divine judgment: I have purposed it. This is the counsel which I have purposed concerning the whole earth, and these hands are stretched out upon all nations. The Lord of Hosts has decreed it, and who shall be able to make it void? (Isa 14:26).

Abandonment of cities

4:29 Every city shall flee from the voice of the horseman, and from the one shooting the arrow; they have entered into steep places,¹ and have gone up upon the cliffs; every city has been abandoned, and no man dwells in them.

4:30 But you have been laid waste, what will you do? Though you dressed yourself in scarlet, though you were bedecked with ornaments of gold, and painted your eyes with stibium, in vain have you arranged yourself; your lovers have despised you, they will seek your life.

4:31 For I heard the voice as of a woman giving birth, the pains as of a woman in labor; it is the voice of the daughter of Zion among the dying,¹ stretching forth her hands, ‘Woe to me, for my soul fails because of the slain!’²

31. Here, he shows the effect of the destruction on the common people of the Jews.

First, he discusses their fear, which he signifies by the desertion of the cities: of the horseman, that is, of the Chaldeans. They fled from the face of the swords, from the face of the sword near at hand, from the face of the drawn bow, from the face of heavy battle (Isa 21:15). And with regard to the inhabitants of the mountains: they have entered into steep places. As it says below: leave the cities and dwell in the rocks, you inhabitants of Moab, and be as the dove which makes her nest in the mouth of the hole in the highest place (Jer 48:28).

Second, he speaks of their vain hope in idols: but you who have been laid waste, what will you do? Though you dressed yourself. As a harlot prepares herself so that she might please her lovers, so they bedecked the altars of their idols that they might please them, with stibium, an unguent of yellow color¹ with which women dye their eyebrows, as it is said: Jezebel painted her eyes with stibium, and bedecked her head (2 Kgs 9:30). A woman ran up to him dressed as a harlot (Prov 7:10). And from their friends, especially the Egyptians, in whom they had trusted. Your lovers have despised you. All her friends have spurned her (Lam 1:2).

Third, he speaks of the pain by comparing it to a woman in labor: the voice as of a woman, who brings forth her firstborn and suffers more grievously; and by comparing it to the death of a son, among the dying. There were pains as of one giving birth (Ps 47:7).

Collations

It should be noted that the concept of circumcision (Jer 4:4) functions on several levels. At times, it means to remove perverse thoughts from the mind: until their uncircumcised mind feels shame (Lev 26:41). Elsewhere, it refers to removing perverse dispositions from the heart: a circumcision of the heart according to the Spirit, not the letter (Rom 2:29). Or it refers to removing improper speech from the lips: their ears are uncircumcised, and they cannot hear (Jer 6:10). When used of the flesh, it means to remove carnal lusts: you shall circumcise the flesh of your foreskin, that it may be a sign of the covenant between me, and you (Gen 17:11).

It should also be noted that the heart is washed (Jer 4:14) by the water of baptism: I have washed you with water, and have cleansed your blood from you (Ezek 16:9); by the tears of compunction: every night I shall wash my bed, I shall water my bed with my tears (Ps 6:6); by the wine of divine love: he will wash his robe in wine, and his cloak in the blood of the grape (Gen 49:11); by the milk of the divine word: his eyes are like doves above rivulets of water, washed in milk (Song 5:12); by the burning heat of correction: the Lord shall wipe away the filth of the daughters of Zion, and wash the blood of Jerusalem, in a spirit of judgment and a spirit of burning heat (Isa 4:4); by the blood of the Lord’s passion: they have washed their robes, and made them white in the blood of the lamb (Rev 7:14).

The corruption of Israel’s leaders

Jerusalem without holy men

5:1 Go through the streets of Jerusalem, look and consider, seek in her broad places a man who carries out judgment, who seeks faith, and I will be gracious¹ to her.²

5:2 Even if they say, ‘As the Lord lives,’ they swear falsely.

5:3 Lord, your eyes behold faith; you have struck them, and they have not been sorry; you have crushed them and they have refused to accept correction; they have hardened their faces above stone, and will not turn back.

32. Here, he excludes the remedies in which they might have been able to trust:

first, the holiness of men;

second, the strength of the royal city, at be strengthened (Jer 6:1);

third, exactness in the worship of God, at the word which came to Jeremiah from the Lord, saying (Jer 7:1).

Concerning the first, there are two points.

First, he shows their wickedness in general;

second, he discusses their vices in particular, at for what shall I be able to be gracious to you? (Jer 5:7).

Concerning the first, there are two points.

First, he shows their guilt;

second, he threatens them with punishment, at therefore, the lion of the forest struck them (Jer 5:6).

Concerning the first, there are two points.

First, he shows the wickedness of the rulers;

second, of their subjects, at but I said (Jer 5:4).

Concerning the first, there are two points.

First, the Lord sets forth the universal wickedness of the people, regarding the depravity of their actions: a man, even one, who carries out judgment, that is, one who deals justly with his neighbor, according to the rule of just judgment; who seeks faith, that is, to act faithfully; and I will be gracious to her, not only on account of ten, as is said to Abraham concerning the inhabitants of Sodom in Genesis 18. But it could have been said, there is none who does good, no not even one (Ps 13:3).

And with regard to the perversity of their actions in these things, if they should somehow appear to be good: even if they say, ‘As the Lord lives,’ they swear falsely: because in their heart they do not worship the Lord, as they pretend with their mouth, or because they literally perjure themselves. As it says above, you shall swear: as the Lord lives, in truth, and in judgment, and in justice (Jer 4:2). This people honors me with their lips, but their heart is far from me (Isa 29:13).

Second, the prophet confirms the judgment of the Lord.

First, he discusses the truth of the sentence: Lord, your eyes behold faith, that is, what is right; it is as though he were saying, “You have judged rightly.” Every way of a man lies open to his eyes, the Lord is a weigher of spirits (Prov 16:2). Your eyes are clean lest they should see evil, and to look upon iniquity you will not be able (Hab 1:13).

Second, he adds the incorrigibility of the people, for they are not corrected even by being struck: you have struck them, with light chastisements, and they have not been sorry, for their sins; you have crushed them, with death and captivity. As it says above, in vain have I struck your children; they have not received correction (Jer 2:30). I have struck you with a burning wind, and I have struck all the works of your hands with mildew¹ and hail; and there was none among you who would turn back to me, says the Lord (Hag 2:18). Nor because of shame: they have hardened; it is as though he were saying, “They are not changed by the feeling of shame.” Indeed, the whole house of Israel has a hard forehead, and a stiff heart (Ezek 3:7).

Sins of the nobles

5:4 But I said, perhaps they are poor and foolish, ignorant of the way of the Lord, of the judgment of their God.

5:5 I will go to the nobles, and I will speak to them, for they have known the way of the Lord, the judgment of their God; and behold, these broke the yoke even more, and sundered the bonds at the same time.

33. Here, he shows the malice of the rulers against the judgment of the prophet.

First, he discusses the ignorance of the people, as though making an excuse for them: perhaps they are poor, those whom I found to be bad in the broad places; ignorant of the way, along which they should walk; judgment, which they should fear. Knowledge is not in everyone (1 Cor 8:7).

Second, he discusses the knowledge of the rulers, which takes away the supposition of guilt: I will go to the nobles, and I will speak to them, for they have known the way, along which they should walk, judgment, by which they should also judge between others. To you, O kings, are these words given, that you may learn wisdom, that you perish not (Wis 6:10).

Third, he speaks of their guilt: and behold, even more, more than the people, because they are more bold and less fearful; at the same time, with the people. The kings of the earth have stood together, and the princes gathered together as one against the Lord (Ps 2:2); the yoke of the law, the bonds of the commandments. Let us burst their bands asunder, and cast their yoke from us (Ps 2:3).

The lion, wolf, and leopard

5:6 Therefore, the lion of the forest struck them, the wolf at sunset laid them waste, the leopard keeps watch over their cities; any who goes forth from them shall be captured, because they have multiplied their rebellions, and strengthened their backslidings.

34. Here, punishment is threatened.

First, he determines the punishment with regard to the killing of men: the lion of the forest, as one who is fierce, that is, Nebuchadnezzar, because of his ferocity—by whom is signified the kingdom of the Chaldeans. With regard to the devastation of the countryside: the wolf at sunset, because of his swiftness, for wolves are faster in the evening, having been emptied of food, and they crave some prey at night. Alternatively, the kingdom of the Persians is signified by the wolf. With regard to the siege of the city: the leopard keeps watch, that is, Nebuchadnezzar, because of his fraudulence, or the kingdom of the Greeks because of the variety of their kings, which had been made subject to him. Concerning the kingdom of the Romans, however, he is silent: because that was still a long way off, or perhaps he refers to it when he says: any who goes forth, that is, escaped from the hands of those who came before, shall be captured. The bear lying in wait has become to me as a lion in hiding (Lam 3:10). Their horses are lighter than leopards, and swifter than a wolf at evening (Hab 1:8).

Second, he resumes the case: they have multiplied, with regard to number; strengthened, with regard to use; their backslidings, from God. Our iniquities have been multiplied before you, and our sins have answered us (Isa 59:12).

Israel’s sins enumerated

5:7 For what shall I be able to be gracious to you? Your children have abandoned me and have sworn by them which are no gods. I have filled them, and they have been adulterous, they would sport¹ in the house of the harlot.

5:8 They have become as amorous horses with women; they have been sent out, each one neighing at the wife of his neighbor.

5:9 Shall I not visit you for these things, says the Lord, and on such a nation shall my soul not be avenged?

5:10 Go upon her walls,¹ and destroy, but do not make an end; take away her shoots, because they are not of the Lord.

5:11 With rebellion the house of Israel and the house of Judah have rebelled against me, says the Lord.

5:12 They have denied the Lord, and said, ‘He is not; neither shall evil come upon us; we shall not see the sword or famine.’

5:13 There were prophets, and they spoke into the wind,¹ and there was no response in them; therefore, these things shall come upon them.

5:14 Thus says the Lord God of hosts: because you have spoken this word, behold I give my words in your mouth as fire, and this people as wood, and it will devour them.

5:15 Behold, I will bring upon them a nation from afar off, O house of Israel, says the Lord. A strong nation, an ancient nation, a nation whose language you do not know, nor do you understand what they say.

5:16 His quiver is like an open sepulcher; they are all of them mighty men.

5:17 And he shall eat your corn, and your bread, and devour your sons and your daughters; he will eat up your flocks, and your herds; he will eat up your vine, and your fig tree: and he will destroy your fenced cities, in which you trust, with the sword.

5:18 Nevertheless, in those days, says the Lord, I will not make an end of you.

5:19 And if you shall say, ‘Why has the Lord God done all this to us?’ You will say to them, ‘As you left me, and served a strange god in your land, even so shall you serve strangers in a land not your own.’

35. Here, he treats of their sins specifically:

first, the sins of the subjects;

second, the sins of the rulers, at wicked men are found in my people, lying in wait (Jer 5:26).

Concerning the first, there are two points.

First, he shows the guilt of the people;

second, the foolishness of those who sin, at tell (Jer 5:20).

Concerning the first point, there are three things.

First, he accuses the people of the crime of idolatry: for what shall I be able to be gracious to you? That is, what reasonable cause will I be able to find for sparing you? Have sworn, offering divine honor to them. They have provoked me with what was not God; and incited me with their vanities; I also will provoke them with what is not a people (Deut 32:21).

Second, he accuses them of the fault of wantonness when he speaks of the commission of sin, or the occasion of sin: I have filled them, by conferring a wealth of temporal goods. From the Gloss: without Ceres and Bacchus, Venus has nothing to do; for the stomach and the genitals are friends.¹ They have been adulterous, committed adultery, in the house of the harlot. The vileness of the sin is increased by the place itself. This was the sin of Sodom, your sister: pride and fullness of bread, abundance and leisure for herself, and for her daughters; and she did not stretch out her hand for the needy; they became haughty, and committed abominations before me, and I took them away as you have seen (Ezek 16:49).

He speaks also of the fervor of their lust: as amorous horses, that is, at the time of their sporting, sent out, because the beasts of burden are specifically sent out to pasture for this purpose. Neighing, as one mad with lust. Do not be as a horse or mule, in whom there is no understanding (Ps 31:9).

He speaks also of the recompense of punishment when he threatens vengeance: shall I not visit you for these things, by correcting their sins with punishments; my soul, the affections. I will visit the men settled in their lees (Zeph 1:12).

And he specifies their punishment with regard to the destruction of the walls: go upon her walls, O Chaldeans; and regarding the destruction of men: take away her shoots, that is, the sons who are propagated from these people, as vines from a slip. Your strong and lofty walls, in which you put your trust, will be torn down throughout all your land (Deut 28:52). Now he takes up the cause of their punishment again: because they are not of the Lord—they have been estranged from him by sin. The prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated (Isa 24:16).¹

Third, he accuses them of the sin of blasphemy.

First, he speaks of their guilt with regard to blasphemy against God: they have denied the Lord, denying his providence over lower matters. He, by whose nod all things are made, is not, neither shall evil come upon us, however much we have sinned against him. Who is this who spoke and it came to be, when the Lord has not commanded it? (Lam 3:37). And they said, the Lord has left the earth, and the Lord will not see (Ezek 9:9).

And regarding blasphemy against the prophets: into the wind, that is, in vain. No response, from God. You make fine speeches only to rebuke; you bring forth words to the wind (Job 6:26).

Second, he threatens punishment.

First, he speaks of the punishment for blasphemy against the prophets: therefore, these things, which follow.

As fire, that is, I will give efficacy to your words, that your words themselves may burn like fire. As it says below: are not my words like fire, says the Lord (Jer 23:29).

And as punishment for blasphemy against God, he describes the nature of the enemy, that they are powerful: behold, I will bring upon them a nation from afar off, that is, from Chaldea, a strong nation, with strong men, an ancient nation, because Nimrod the giant, was their leader; for this reason, since ancient times they have been trained in the use of weapons. He also shows them to be a people that cannot be moved by entreaty: a nation whose language you do not know.

And equipped with weapons—his quiver—because from there, they draw arrows quickly, and because there the arrows appear blood-stained, as corpses in the sepulchers. As it says below: behold, a people will come from the north, and a great people, and many kings will arise from the ends of the earth (Jer 50:41).

Now he discusses the infliction of the punishment: and he shall eat. The Lord will bring upon you a people from afar, and from the farthest ends of the earth like an eagle flying as to attack, whose language you cannot understand (Deut 28:49).

Yet, with a mixture of mercy: nevertheless, in those days, says the Lord, I will not make an end of you. As it says above: I will not make an end (Jer 4:27).

Second, he takes up the cause of their punishment: and if you shall say. As it says below: I also shall drive you out from this land to a land which you know not, neither you nor your fathers (Jer 16:13).

Israel’s foolish disobedience

5:20 Tell this to the house of Jacob, and make it heard in Judah, saying:

5:21 Hear, O foolish people, who have no heart; who have eyes, but you do not see, and ears, but you do not hear.

5:22 Therefore, will you not fear me, says the Lord, and will you not be dismayed before my face? I who set the sand as a boundary to the sea, as an eternal ordinance, which it may not overstep; they shall be moved, but shall not prevail; its waves shall surge, but they shall not cross over it.

5:23 But a rebellious, and unbelieving heart has been given to this people; they have turned back, and gone away.

5:24 And they did not say in their heart, ‘Let us fear the Lord our God, who has given us the early, and the latter rain in its season, guarding the fullness of the year’s harvest¹ for us.’

5:25 Your iniquities have turned these away, and your sins have kept good from you.

36. Here, he shows the folly of a sinful people.

First, he sets forth the foolishness itself: hear, O foolish people, who have no heart; who have eyes, externally, but do not see, with the heart. Blind the heart of this people (Isa 6:10).

Second, he proves it:

first, through a comparison with insensible creatures by noting their obedience: therefore, will you not fear me? Sand, the shore; they shall be moved, namely, the waves—that is, however much they are moved. I have set my boundaries about it (Job 38:10).

And the disobedience of the people. But an unbelieving heart has been given to this people. Do not be rebellious as the rebellious house is (Ezek 2:8).

Second, he proves their ingratitude for the kindness they have received, when he speaks of their ingratitude: they have turned back.

The early rain, in the beginning of the growing season after the sowing; the latter rain, at the time of the ripening of the fruits; the Lord, namely, who is guarding.

And the cessation of his kindness: your iniquities. Your sins have made a division between you and your God (Isa 59:2).

Treachery of the rulers

5:26 For wicked men are found in my people, lying in wait like fowlers, laying gins, and snares to catch men.

5:27 As a trap filled with birds, so are their houses filled with treachery. For this reason, they have grown great, and become rich.

5:28 They have thickened, and grown fat; they have transgressed my words most wickedly. The cause of the widow they have not judged, nor pled the cause of the fatherless, and the judgment of the poor they have not judged.

37. Here, he speaks of the guilt of the rulers, which is frequently the cause of the guilt of the subjects; and, therefore, he says: for wicked men are found in my people, lying in wait.

Concerning this, he makes two points.

First, he declares their guilt regarding their violation of justice;

second, regarding their perversity of doctrine, at wondrous and amazing things are done in the land (Jer 5:30).

Concerning the first, there are two points.

First, he shows their injustice with regard to their unjust and fraudulent oppression of the poor when he speaks of their fraud: lying in wait. He lies in wait that he may take the poor (Ps 10:29).

Filled with treachery—riches that they have obtained by guile. And the purpose of guile by the multiplication of their riches: for this reason, they have grown great, in honors, and become rich, in wealth. As it says below: as the partridge has hatched what she did not lay, so he who has gotten riches, and not by judgment (Jer 17:11).

Also, in the multiplication of their sins: they have transgressed. The beloved has grown thick and kicked, thickened and fattened, enlarged (Deut 32:15).

Second, he shows their injustice as it pertains to their lack of just judgment: the cause of the widow. They do not judge for the orphan, and the cause of the widow does not come in before them (Isa 1:23).

Vengeance upon the nation

5:29 Shall I not visit them for these things, says the Lord, or will not my soul be avenged upon a nation of this sort?

38. Here, he threatens punishment. I will render vengeance to my enemies, and I will recompense those who hate me (Deut 32:41).

Lies of prophets and priests

5:30 Wondrous and amazing things are done in the land:¹

5:31 The prophets prophesy a lie, and the priests clap with their hands,¹ and my people delight in such things. What then shall be done² in the end thereof?

39. Here, he declares the perversity of their doctrine.

First, he discusses their astonishing guilt: wondrous, that is, something to be wondered at.

The prophets prophesy a lie, whose duty it was to teach the truth. Her prophets have daubed them without tempering the mortar, seeing false things, divining a lie for them (Ezek 22:28).

The priests clap with their hands, consenting to the lies—they whose duty it was to correct the prophets. As it is written below: the Lord has made you a priest in the place of Jehoiada the priest, that you may be the ruler in the house of the Lord over every madman and prophet, that you may put them in the stocks and in prison. And now, why have you not rebuked Jeremiah the Anatholite, who prophesies unto you? (Jer 29:26–27).

And my people: as the ruler of a city, so the inhabitants thereof (Sir 10:2).

Second, he intimates their astonishing punishment: what then shall be done in the end thereof? Certainly captivity or death. When she has been cast down, he shall judge her measure for measure (Isa 27:8).

Collations

It is to be noted that poverty (Jer 5:4) can be understood in many senses: for example, of earthly possessions. Has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which God has promised to those that love him? (Jas 2:5). Of humility: blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt 5:3). Of affliction: I am poor and afflicted; your salvation Lord, has sustained me (Ps 68:30). Of knowledge: you know not that you are poor (Rev 3:17). Of imperfection: I am a man seeing my own poverty in the rod of his indignation (Lam 3:1).

It is also to be noted that visitation (Jer 5:9) has several senses; for example, it is used of consolation. The one rising from on high has visited us (Luke 1:78). Of correction: I will visit your iniquities with the rod (Ps 88:33). Of damnation, as it says below, in the time of their visitation they shall fall down, says the Lord. I shall surely gather them, says the Lord (Jer 8:12–13).

It is also to be noted that the word of God is called fire (Jer 5:14), because it illuminates: your word is a lamp to my feet (Ps 118:105); because it inflames: the word of the Lord has inflamed him (Ps 104:19); because it penetrates the weak, as it says below: and the word of the Lord became like a fire burning in my heart, shut up in my bones (Jer 20:9). The word of God is living, and effective—sharper than any two-edged sword, and penetrating to the division of soul and spirit, of joint also and marrow, and discerning the thoughts and intentions of the heart (Heb 4:12). Because it melts: he will send out his word, and it will melt them; he will blow forth his spirit and the waters will flow (Ps 147:7). Because it consumes the disobedient: his lips are full of indignation, and his tongue is as a devouring fire (Isa 30:27). If I had not come and spoken to them they would have no sin. But now, they have no excuse for their sin (John 15:22).

Prophecy of Jerusalem’s destruction

Siege of Jerusalem

6:1 Be strengthened, O sons of Benjamin, in the midst of Jerusalem; and sound the trumpet in Tekoa, and raise the banner over Beth Accarem, because evil has been seen from the north, and great destruction.

6:2 I have likened the daughter of Zion to a beautiful and charming woman.

6:3 Shepherds and their flocks shall come to her; they have pitched their tents against her; each one shall pasture those which are under his hand.

40. Here, he excludes the second remedy on which they might have relied, namely the strength of the royal city, whose destruction he prophesies in this chapter; concerning this, he makes two points.

First, he speaks of the preparation of the citizens to resist—be strengthened—to indicate how they would exhort one another while the enemy was approaching. Alternatively, he says it ironically. Sons of Benjamin, because the upper part of Jerusalem was in the lot of that tribe, its lower part in that of Judah. And it goes up through the valley of the sons of Hinnom, from the side of Jebus to the south; this is Jerusalem (Josh 15:8). And sound the trumpet in Tekoa, and raise the banner over Beth Accarem, fortified places near Jerusalem. As it says above, raise a sign in Zion (Jer 4:6).

Second, he speaks of the destruction of the city itself, at I have likened the daughter of Zion to a beautiful and charming woman.

First, he speaks of the nature of the destroying enemy with a number of metaphors;

second, they are described openly and expressly, at thus says the Lord (Jer 6:9).

Concerning the first, there are two points.

First, he describes the siege of the city;

second, the attack, at sanctify a war against her (Jer 6:4).

Concerning the first point, there are three things.

First, he describes the beauty of the city: like a beautiful woman, with regard to the beautiful buildings and the multitude of the inhabitants; and charming, referring to the fertility of the earth. The finest wheat, honey and oil you have eaten, and you have become exceedingly fair (Ezek 16:13).

Second, he describes the siege: shepherds shall come to her, metaphorically, the princes of the Chaldeans, as though drawn by the fertility of the grazing. As it says below: many shepherds have torn down my vineyard, they have trampled my portion (Jer 12:10). They have pitched their tents, for the blockade of the city.

Third, he describes the proper ordering of the army: each one shall pasture, that is, he will govern, those which are under his hand, with power; there were various princes for the various squadrons.

Attack on Jerusalem

6:4 Sanctify a war against her; arise, and let us go up at midday; woe to us, because the day is far spent, because the shadows are made longer at evening.

6:5 Arise, let us go up in the night, and we will destroy her houses.

6:6a For thus says the Lord of hosts: ‘Cut wood, and cast up a mound against Jerusalem.’

41. Here, he speaks of the attack to capture the city; concerning this, he speaks of three things.

First, the command to attack. Sanctify, that is, prepare, or show that the war is sanctioned and just, as though undertaken by the will of God. It is the voice of the princes to the soldiers. If someone does not give them something to eat, they sanctify a battle against him (Mic 3:5).

Second, he speaks of the desire for battle, which is shown by three things. By mutual exhortation. Arise—the words of the soldiers to one another—let us go up, to fight, as though it were set on a mountain; and because they are not deterred by the unsuitability of the time, or by the heat of the day, at midday, or by the terror of the night, in the night, and because they complain about the shortness of time: woe to us, because the day is far spent—which was the appropriate time to wage war. Made longer—the more the sun approaches its zenith,¹ the longer the shadow then becomes on the opposite side. Be strong, it is yet day, to remain in Nobe (Isa 10:32). But according to the Gloss, woe to us is spoken from the person of the people fearful of an ambush at night, because they were barely able to resist at midday.²

Third, he shows the manner of attack: for thus says the Lord; it is as though he were saying, “We are able to fight securely, because the Lord has commanded”; cut wood, to make siege engines, cast up a mound, which they had made for the defense of their walls, destroying it,¹ or cast up, in the sense of raising a heap of earth upon which to mount the siege engines against the city. He himself will laugh at all your defenses, and raise a mound, and capture it (Hab 1:10).

The heart’s coldness

6:6b This is the city of visitation; in her midst is every cunning device.¹

6:7 As a cistern cools her water, even so she makes her wickedness cold. Iniquity and ruin¹ will be heard in her; ever before me is sickness and affliction.

42. Here, he speaks of the cause of the siege by way of the sin which occasioned it; concerning this, he makes three points.

First, he speaks of their universal wickedness: this is the city of visitation, as though worthy of correction; every cunning device, every manner of trickery. Usury and fraud have not failed from her streets (Ps 54:11).

Second, the hardness of their hearts: as a cistern cools her water, and keeps it untouched by the heat. As it says above: they have dug for them broken cisterns, which are not able to hold water (Jer 2:13).

Third, the continuation of their sin. Iniquity: wasting and destruction are in their ways; they have not known the way of peace (Isa 59:7–8). Sickness, as though it were a punishment corresponding to the two aforementioned sins.

Warnings before destruction

6:8 Be instructed, O Jerusalem, lest perhaps my soul depart from you, lest I make you a deserted place, a land in which none may dwell.

6:9 Thus says the Lord of hosts: they shall glean the remnant of Israel as a vine to the last cluster.¹ Turn your hand as a grape-gatherer to the basket.²

43. Here, he shows the destruction; concerning this, he makes three points.

First, he speaks of the warning to avoid destruction;

second, he speaks of their contempt for this advice, at to whom shall I speak, and whom shall I call as a witness (Jer 6:10);

third, he threatens the judgment of destruction, at therefore, I am filled with the fury of the Lord (Jer 6:11).

Concerning the first, there are two points.

First, he speaks of the counsel: be instructed, that is, chastened by the preceding chastisements. Only vexation gives understanding to the hearing (Isa 28:19).

Second, he speaks of the imminent danger in losing the divine love: lest perhaps. My zeal shall be taken away from you when the country is laid waste (Ezek 16:42). He has turned rivers into a desert, and springs of water into dry ground (Ps 106:33).

And in the captivity of the people: thus says the Lord of hosts: they shall glean . . . to the last cluster, inclusively, because even the root will not be left. Metaphorically, by the vineyard he means the Jews: the vineyard of the Lord of Hosts is the house of Israel (Isa 5:7); by “clusters” he means men, and by “grape-harvest” he means captivity. O Chaldean, turn—he continues the metaphor—as a grape-gatherer, who places the collected clusters into a vessel called a cartallus, to carry them to the wine-press. So shut the Jews up in prison, and carry them off to Babylon. If the grape-harvesters had come unto you, would they not have left at least a cluster (Obad 1:5). Or, to the last cluster, exclusively, because they sent back a remnant of the people, namely, the peasants and the poor. Turn—by which he signifies their return to their own land, which is shown immediately after this by the image of the basket.

Israel’s deafness

6:10 To whom shall I speak, and whom shall I call as a witness,¹ that he may hear? Behold, their ears are uncircumcised, and they cannot hear. Behold, the word of the Lord has become a reproach to them, and they receive it not.²

44. Here, he shows their contempt for the advice that was given.

First, the prophet seeks a suitable audience for his counsel: to whom shall I speak, the fruitful words of the Lord; whom shall I call as a witness—“Shall I swear to it?” By which he signifies how few there are. Whom will he teach knowledge, and what listener will he make to understand? (Isa 28:9).

Second, he shows the fittingness, because they were unwilling to listen: behold, their ears are uncircumcised, as though filled with the fables of the gentiles. Stiff-necked, and uncircumcised in heart and ear (Acts 7:51). And because they spurn what they have heard: behold, the word of the Lord has become a reproach. As it says below: and the word of the Lord has become a reproach to me, and a derision all the day (Jer 20:8).

Scourge upon all people

6:11 Therefore, I am filled with the fury of the Lord; I have labored bearing it. Pour it out upon the child without, and upon the assembly of young men together; for the man with the woman will be taken, the old with the full of days.

6:12 And their houses shall pass over to others, their fields and their wives likewise, because I will stretch out my hand upon the inhabitants of the earth, says the Lord.

45. Here, he threatens them with the scourge of destruction.

First, he shows them his zeal for justice: I am filled with the fury of the Lord, with a fiery zeal for the justice of the Lord. By my zeal was he stirred up against them, that I should not destroy them in my zeal (Num 25:11).

Second, he gives the enemy the command to destroy: abundantly pour it out, O Chaldean, wrath,¹ that is, your abundant wrath, without, in the streets and fields. Stir up your fury and pour forth your wrath (Sir 36:8). Upon the child—let none be spared for his age.

Third, he speaks of the fulfillment of the command, both with regard to persons, and with regard to possessions. The man with the woman, his wife. Our inheritance has been turned over to strangers, our houses to foreigners (Lam 5:2).

Universal abomination

6:13 For from the least to the greatest they are all given over to greed, and from the prophet to the priest, they all deal fraudulently.

6:14 And they would heal the bruise of the daughter of my people with shame,¹ saying, ‘Peace, peace!’ And there was no peace.

6:15 Were they ashamed because they committed abomination? Nay; rather, they were not ashamed of shame, and to blush they knew not how. For this reason, they will fall among them that fall, and in the time of their visitation they shall be cast down, says the Lord.

46. Here, he discusses the cause of the destruction:

first, greed;

second, disobedience, at thus says the Lord: stand upon the roads, and see (Jer 6:16);

third, the abuse of sacred things, at why do you bring me the frankincense of Sheba? (Jer 6:20).

Concerning the first, there are three things.

First, he speaks of their guilt, and mentions their zeal for greed in their desires: they are all given over to greed. All have gone aside in their own way, each one to his greed from the greatest to the least (Isa 56:11). Treachery in acquisition: and from the prophet to the priest, they all deal fraudulently. They think on fraud all the day long (Ps 37:13).

And the manner of their treachery, that it consisted in adulation: and they would heal, that is, with words excusing sins, and excluding punishments. Prophets of Israel who prophecy to Jerusalem, and see a vision of peace; and there is no peace, says the Lord God (Ezek 13:16).

Second, he speaks of their shamelessness even in the midst of punishment: they were not ashamed, by punishment, of shame, of a healthy sort, which calls forth repentance. There is a shame which brings sin, and a shame which brings glory and favor (Sir 4:21).

Third, he threatens punishment: for this reason, they—the prophets themselves—will fall among them that fall—the common people; they shall be cast down, by death, or captivity, to be associated with them in punishment, from whom they were not separated in sin.

Refusal of the right paths

6:16 Thus says the Lord: stand upon the roads, and see, and ask of the ancient paths, ‘Which is the good way?’ and walk thereon; and you shall find rest for your souls. But they said, ‘We shall not walk therein.’

6:17 And I will set watchmen over you; attend to the voice of the trumpet. But they said, ‘We shall not attend.’

6:18 Therefore, hear, O nations, and know, O congregation, what great things I will do to them.¹

6:19 Hear, O earth: behold, I will bring evils upon this people, the fruit of their thoughts; because they have not heard my words, but have cast off my law.

47. Here, he treats of their disobedience.

First, he sets down their guilt—namely, their disobedience to the commandment concerning the imitation of the holy—when he gives the command: stand upon the roads—consider the various works of the good, and of the bad, that you may see the progress, and final state of both. The ancient paths, which were trod by the steps of the holy. Let us examine our ways, and let us inquire, and return to the Lord (Lam 3:40). Alternatively, upon the roads, meaning the prophets. The fruit of the commandment: and you shall find rest. We have passed through fire and water, and you have brought us to rest (Ps 65:12). Learn from me for I am meek, and humble of heart, and you will find rest for your souls (Matt 11:29). And contempt for the commandment: but they said, ‘We shall not attend.’

And even with regard to the disobedience of the commandment concerning the obedience of their rulers: and I will set watchmen—prophets and princes; the voice of the trumpet—their preaching. Son of man, I have set you as a watchman over the house of Israel, and you shall hear a word from my mouth and tell it to them from me (Ezek 3:17).

Second, he threatens punishment:

first, by stirring up the listener: therefore hear, O nations, and know, O congregation, of all the peoples. Hear, O heavens, and perceive, O earth (Isa 1:2).

Second, he threatens the punishment: behold, I. They shall eat the fruit of their own inventions (Isa 3:10).

Unacceptable holocausts

6:20 Why do you bring me the frankincense of Sheba, and sweet-smelling calamus from a distant land? Your holocausts are not accepted, and your sacrifices have not pleased me.

6:21 Therefore, thus says the Lord: behold, I shall set stumbling blocks before this people; and the fathers and the sons shall fall on them together; a man and his neighbor shall perish.

48. Here he discusses the abuse of sacred things; insofar as they are polluted with sins, they presumed to offer sacrifices to God, which, because of this, had not been accepted; concerning this, he makes two points.

First, he proves their guilt from the fact that their sacrifices were not accepted. And with regard to those things which were offered on the altar of incense: why do you bring me the frankincense of Sheba, the region from which frankincense comes;¹ calamus, cinnamon,² which was put in the incense whose composition is given in Exodus 30:34:³ from a distant land, that is, from India. He who is mindful of frankincense is as one who blesses an idol (Isa 66:3). And with regard to the altar of burnt offerings: your holocausts. I have refused your holocausts of rams, and the fat of your fattened beasts, and the blood of your calves, lambs and goats (Isa 1:11).

Second, he speaks of their punishment. Therefore, thus says the Lord. The people will oppress each other, man against man and each one against his neighbor (Isa 3:5).

Cruelty from the north

6:22 Thus says the Lord: behold, a people are coming from the land of the north, and a great nation shall arise from the ends of the earth.

6:23 Arrow and shield they shall take up; they are cruel, and will not show mercy. Their voice shall resound like the sea; and they shall go upon horses, prepared as a man for battle against you, O daughter of Zion.

6:24 We have heard the fame thereof; our hands have become weak, anguish has taken hold of us, pain as of one giving birth.

6:25 Go not out to the fields, nor walk in the way, for the sword of the enemy and fear is round about.

6:26 O daughter of my people, gird on sackcloth, and sprinkle yourself with ashes; make a mourning for yourself as for an only son, a bitter wailing, because your ravager shall come upon us suddenly.

49. Here, he describes the coming of the enemy explicitly.

First, he describes the nature of the enemy;

second, the incorrigibility of the people, at I have set you as an assayer over my people, a stronghold (Jer 6:27).

Concerning the first, there are three things.

First, he describes the enemies as strong, because of their number: a great nation;

and because of their weapons: arrow, cruel—cruel like the sea—so that they should terrify by their sound and their purpose: and they shall go upon horses, prepared as a man for battle. As it says below: behold, a people shall come from the north, and a great nation, and many kings shall arise from the ends of the earth. They shall take up bow and shield; they are cruel and merciless (Jer 50:41–42).

Second, he speaks of the Jews’ fear of their reputation: we have heard the fame thereof; our hands have become weak—we are able to do nothing because of fear. Fear seized them there; pains as a woman in labor (Ps 47:7).

And the effect of fear: go not out. Without, the sword shall lay them waste, and within, fear (Deut 32:25).

Third, he urges them to accept the pain of repentance: O daughter of my people, gird on sackcloth. As it says above: for this gird yourselves with sackcloth . . . and wail: because the wrath of the Lord’s fury has not turned back from us (Jer 4:8).

Incorrigibility of the people

6:27 I have set you as an assayer over my people, a stronghold; and you shall know, and prove their way.

6:28 All these princes turn aside, walking fraudulently. Bronze and iron, all have been corrupted.

6:29 The bellows have failed;¹ the lead is consumed in fire; in vain has the founder melted, for their wickedness is not consumed.

6:30 Reprobate silver you shall call them, because the Lord has cast them off.

50. Here, he shows the incorrigibility of the people.

First, he brings up the testimony of the prophet: as an assayer, so that you may learn of their stubbornness as though by experience, while not being able to turn them to the good. Know well the state of your cattle, and consider your herds (Prov 27:23).

Second, he discusses their universal sin: all these princes turn aside. Bronze and iron—it is as though he were saying, “Not only are they unclean, but they are covered in uncleanness,” as iron and bronze are impurities in silver. Alternatively, iron for its hardness, and bronze for its inability to bear anything, because it is brittle. His bones are like reeds of bronze (Job 40:18). They are corrupt and have become abominable in their desires (Ps 13:1).

Third, he gives an example of their incorrigibility: the bellows have failed, for silver mixed with lead is first placed in the furnace, then while the silversmith works the bellows, the dross is consumed and the silver is improved, but the lead is diminished.¹ Now, these people were put in the furnace of tribulation, consumed with evil as with lead, but they were not corrected. In vain, the word of God, has the founder, God, or the preacher, melted. In fire are gold and silver tried, but acceptable men in the furnace of humiliation (Sir 2:5).

Fourth, he concludes the argument for rejection: reprobate silver you shall call them. You have utterly rejected us, you are exceedingly angry with us (Lam 5:22).

Collations

It is to be noted that sin is called cold (Jer 6:7), because it extinguishes the heat of love. Inasmuch as wickedness abounded, the love of many will grow cold (Matt 24:12). Because it freezes the moisture of love: the north wind has blown cold, and frozen the water to crystal (Sir 43:22). Because it slows the activity of good works: the lazy man refuses to plow because of the cold, therefore in the summer will he beg, but it shall not be given him (Prov 20:4).

Also, note that certain things are ways (Jer 6:16) of the commandments: I have run the way of your commandments, for you have broadened my heart (Ps 118:32); of actions: let us examine our ways, and inquire, let us return to the Lord (Lam 3:40); of virtues: I will show you the way of wisdom, and will lead you along the paths of equity (Prov 4:11); of teachers: her ways are lovely, and all her paths peace (Prov 3:17); Christ himself: I am the way, the truth and the life (John 14:6).

No help from divine religion

Abominations in the Lord’s house

7:1 The word which came to Jeremiah from the Lord, saying:

7:2 stand in the gate of the house of the Lord, and preach there this word, and say: hear the word of the Lord, all Judah, who enter through these gates to worship the Lord.

7:3 Thus says the Lord of hosts, the God of Israel: make your ways good, and your inclinations, and I will dwell with you in this place.¹

7:4 Trust not in lying words, which say, ‘The temple of the Lord, the temple of the Lord, it is the temple of the Lord.’

7:5 For if you direct your ways aright, and your inclinations; if you carry out judgment between a man and his neighbor;

7:6 If you do not oppress the stranger, the orphan, and the widow, and shed not innocent blood in this place, nor walk after strange gods to your own hurt,

7:7 I will dwell with you in this place,¹ in the land which I gave to your fathers forever.

7:8 Behold, you trust in lying words, which cannot profit you:

7:9 To steal, to kill, to commit adultery, to swear falsely, to pour out drink offerings to the Baalim, and to go after strange gods, whom you know not:¹

7:10 Yet you have come, and stood before me in this house, which is called by my name, and have said, ‘We are delivered, because we have done all these abominations.’¹

7:11 Has not, then, this house become a den of thieves in your eyes, this house, which is called by my name? I, even I am; I have seen it, says the Lord.

7:12 Go to my place in Shiloh, where my name dwelt at the first, and see what I have done to it because of the evil of my people Israel.

7:13 And now, because you have done all these things, says the Lord, though I have spoken to you rising early and speaking, but you did not listen; I called you, and you did not respond;

7:14 I shall do to this house, in which my name is invoked, and in which you have confidence, and to the place which I have given to you, and to your fathers, as I did to Shiloh;

7:15 and I shall drive you from before my face, as I drove all your brothers, the whole seed of Ephraim.

51. Here, he excludes the third means of assistance upon which they might have relied, namely, the practice of the divine religion:

first, with regard to the sanctity of the temple;

and second, with regard to the devotion of prayer, at therefore, you shall not pray for this people (Jer 7:16);

third, with regard to the offering of sacrifices, at thus says the Lord of hosts, the God of Israel (Jer 7:21).

Concerning the first, there are two points.

First, he speaks as though offering sound advice, showing true good-faith: stand in the gate, that at least they may be forced to listen because of the sanctity of the place; it is as though he were saying, “They disdain to hear elsewhere.”

Make your ways, that is, your actions, good, and your inclinations, your thoughts, by which you take counsel concerning what is to be done. Prepare the way, make straight the paths of our God in the wilderness (Isa 40:3).

And he first speaks of the fruit: and I will dwell. Behold the dwelling place of God is with men, and he shall dwell with them (Rev 21:3).

And he excludes their vain hope: trust not in lying words, inasmuch as they certainly said that, because of the sanctity of the temple, they would be able to avoid all punishment without an emendation of life. The temple of the Lord is holy; the temple of the Lord is precious; the temple of the Lord, is revered by all. God has not chosen a people because of the place, but a place because of the people (2 Macc 5:19).

Second, he takes up his purpose once more, and explains it:

first, with regard to the former part, he shows what is meant by making one’s ways good, and he arranges the steps in order for them according to action:

for if you direct aright, as though you were determining or directing in your mind and set straight in thought your inclinations;

and in the matter of doing good to your neighbor: if you carry out judgment;

and in relation to God, nor walk after strange gods;

he reminds them again of the fruit of his counsel: I will dwell with you, if you will desire it and will listen. Lord, who shall dwell in your tabernacle, or who shall rest on your holy mountain? He who walks without stain, and does justice (Ps 14:1–2).

Second, he explains it with regard to the latter part.

First, he shows their false confidence, and ascribes the defect to their guilt: behold, you trust in lying words, because you say that you are able to commit the following things with impunity:

to steal, a sin against the property of your neighbor;

to kill, a sin against his person;

to commit adultery, a sin which is partially against his property and partially against his person;

to swear falsely. Here, he speaks of the sins against God. We have set a lie as our hope, and by a lie are we protected (Isa 28:15).

He also speaks of an external show which belies a sufficient emendation of life: you have come, and stood before me in this house, as though believing that merely entering the temple would make satisfaction. Perhaps they were deceived by the prayer of Solomon which is recorded in 2 Chronicles 6 and 1 Kings 8. He, though, understands that one must enter the house of the Lord having made a complete emendation of one’s conduct. Because we have done all these abominations apart from him.

Second, he excludes it:

first, by an argument, showing that it is an insufficient emendation for their sins: has not, then, this house become a den of thieves? It is as though he were saying, “If you enter my house unpurified, you make it a den of thieves.” My house shall be called a house of prayer, but you have made it a den of thieves (Matt 21:13). And he shows their manifest guilt: I, even I—particularly—am, and seeing all things everywhere, I have seen your sins. All the ways of men lay open to his eyes; the Lord is a weigher of spirits (Prov 16:2).

Second, he excludes it by example.

First, he speaks of the example of Shiloh, where the tabernacle had been set up before: go to my place in Shiloh. And he rejected the tabernacle of Shiloh, his tabernacle, where he dwelled among men (Ps 77:60).

Second, he adapts it to the proposition at hand assuming a similar fault: and now, because you have done all these things, says the Lord, though I have spoken to you rising early, after the manner of a solicitous man, who rises very early to complete his work, or because that time is suitable for contemplation, and receiving words of wisdom, because the body is already quieted. I called. For I called and you refused, I implored and there was none who would look (Prov 1:24).

He infers a similar punishment, the destruction of the place: I shall do to this house. As it says below: I shall make this house like Shiloh, and this city a curse to all the nations (Jer 26:6).

And with regard to the captivity of the people: I shall drive you from before my face. As it says below: you have scattered my flock and have driven them away, and have not visited them (Jer. 23:2).

Prayer forbidden

7:16 Therefore, you shall not pray for this people, neither take up praise¹ or prayer for them and do not stand against me,² because I will not hear you.

7:17 Do you not see what they do in the cities of Judah and in the streets of Jerusalem?

7:18 The sons gather wood, the fathers kindle the fire, and the women sprinkle the fat,¹ to make cakes to the queen of heaven and to pour out drink offerings to strange gods and provoke me to anger.

7:19 Do they provoke me to anger? says the Lord; do they not provoke themselves to the shame of their own faces?

7:20 Therefore, thus says the Lord God: behold, my fury and my indignation are poured out on this place, upon men and beast of burden, upon the trees of the field, and upon the fruits of the earth; it shall be kindled, and it will not be extinguished.

52. Here, he excludes the remedy of prayer.

First, he sets forth the decree: neither take up, even when asked by them, and do not stand against, because the prayer of the saints in a certain sense delays and hinders the decree of God. For a man without blame made haste to pray for the people, bringing forth the shield of his service, prayer, and by incense making supplication, withstood the wrath and put an end to the calamity, showing that he was your servant (Wis 18:21).¹ There is none who invokes your name, who may arise and take hold of you (Isa 64:7).

It will be answered that this is true with regard to the strength of virtue, but not the strength of prayer and humility.

Because I will not hear, in the manner of a lord of the court who does not wish the face of a supplicant servant to confuse him. Pretend that you are in mourning; put on mourning clothes, and do not anoint yourself with oil (2 Kgs 14:2).

Second, he speaks of the case from the perspective of their guilt:

first, noting their guilt and showing that it is manifest, because it was done publicly: do you not see? Son of man, make Jerusalem to know her abominations (Ezek 16:2).

Further, it is common to both sexes and all ages: the sons gather wood, the fathers kindle the fire, and the women sprinkle the fat, to make cakes to the queen of heaven, that is, to the moon;¹ or to the host of heaven and all the stars. As it says below: what of it if we sacrifice to the queen of heaven, and pour out drink offerings to her; did we make cakes to worship her without our husbands? (Jer 44:19).

Second, he shows the folly of those who sin, because they injured not God, but themselves: do they provoke me to anger? If you sin will you do him harm? (Job 35:6). His sorrow shall be turned on his own head, and his iniquity shall descend upon his own crown (Ps 7:17).

Third, he threatens punishment: therefore, thus says the Lord. As it says above: lest perhaps my indignation should blaze forth like fire, and burn, and there be none to extinguish it, because of the wickedness of your thoughts (Jer 4:4).

Futility of sacrifice

7:21 Thus says the Lord of hosts, the God of Israel: add burnt offerings to your sacrifices, and eat flesh.

7:22 For I did not speak with your fathers, and I did not command them on the day I brought them out of the land of Egypt concerning burnt offerings and sacrifices.

7:23 But this thing did I command them, saying: hear my voice, and I will be a God to you, and you shall be my people, and walk in every way which I have commanded you, so that it may be well with you.

7:24 But they did not listen, and they did not incline their ear; but they went away in their own desires, and in the depravity of their evil hearts; and they went backward and not forward

7:25 from the day when their fathers came forth from the land of Egypt until this day. And I sent all my servants the prophets to you daily, rising early and sending them.

7:26 But they did not listen to me, nor did they incline their ear, but have stiffened their neck, and have done worse than their fathers.

7:27 And you shall speak all these words to them, but they will not listen to you; you shall call them, but they will not answer you.

7:28 You will say to them: this is a nation which has not hearkened to the voice of the Lord their God, nor received correction; faithfulness has perished, and has been taken from their mouth.

53. Here, he excludes their confidence in sacrifice.

First, he precludes any care for sacrifices when he sets forth God’s sentiment: add burnt offerings to your sacrifices; it is as though he were saying, “Just as the greater part of your sacrifices falls to your own use, so eat the entirety of the holocausts yourselves, for I am not pleased by the eating of flesh.” Do I eat the flesh of bulls, or drink the blood of goats? (Ps 49:13).

And he gives the reason: for I did not speak. For the Lord did not wish this for his own sake but that through this he might draw them away from idolatry. For this reason, before the worship of the calf (Exod 32:1–8), no commandments were given concerning sacrifices. Sacrifice and oblation you have not desired, but ears have you made for me. Holocaust and sin offering you have not required. Then I said, ‘Behold, I come’ (Ps 39:6–7).

Second, he reproaches them for the disobedience of their conduct.

First, he shows their guilt;

second, he threatens punishment, at cut off your hair (Jer 7:29).

Concerning the first, there are two points.

First, he proves their disobedience as though by induction, showing that they are disobedient to the Law by drawing their attention to the commandments of the Law: but this thing did I command, from the beginning, as if it were primarily intended. Hear my voice, concerning the moral precepts. You shall be for me a people, and I will be a God for you (Ezek 36:28).

And their contempt for the commandment: but they did not listen . . . they went backward, always adding sin afterwards. All have turned aside to their own way, each one to his greed, from the greatest to the least (Isa 56:11).

He also shows that they were disobedient to the prophets who came before: and I sent all my servants the prophets to you. The Lord has testified against Israel and against Judah by the hand of all his prophets and seers, saying: turn back from your evil ways, and keep my commandments and my sacred rites, according to the Law which I commanded your fathers, and as I have sent word to you by the hand of my servants the prophets. They did not listen, but stiffened their necks, like the necks of their fathers, who did not wish to obey the Lord their God (2 Kgs 17:13–14).

He even predicts that they would not obey him. And you shall speak . . . but they will not listen. The house of Israel does not wish to hear you, because they do not wish to hear me; indeed, the whole house of Israel has a hard forehead and an obstinate heart (Ezek 3:7). I have called, but you have not answered; I have spoken, but you did not listen, but you have done evil in my sight, and have chosen what I did not want (Isa 65:12).

Second, he draws the conclusion: you will say to them. As it says above: in vain have I struck your children; they have not received correction (Jer 2:30). Faithfulness of the Lord. With the heart we believe unto justice, but with the mouth confession is made unto salvation (Rom 10:10). Alternatively, fidelity to one’s neighbor. A faithful man who shall find? (Prov 20:6).

Devastation of idols’ altars

7:29 Cut off your hair, and cast it aside, and take up your lamentation against the high places,¹ for the Lord has cast off and forsaken the generation of his fury.

7:30 For the sons of Judah have done evil in my eyes, says the Lord. They have put their abominations in the house called by my name to pollute it.

7:31 And they have built the high places of Tophet, which is in the valley of the sons of Hinnom, so that they might burn their sons and daughters with fire, which I have not commanded, nor thought it in my heart.

7:32 Therefore, the days shall come, says the Lord, when it shall no longer be called Tophet, and the valley of the sons of Hinnom, but the valley of slaughter; and they shall bury in Tophet until no place remains.

7:33 And the dead of this people shall be as food for the birds of the air and the beasts of the earth, and there shall be none to drive them away.

7:34 And I shall make cease from the cities of Judah the voice of joy and the voice of gladness, the voice of the groom, and the voice of the bride; for the land will be desolate.

54. Here, he threatens them with punishment.

First, he prefigures it with a sign: cut off your hair. As in Ezekiel 5:2, you shall burn the third part of your hair with fire in the midst of the city, according to the fulfillment of the days of the siege; and you shall take a third part, and strike it with a sword round about; and a third part you shall scatter to the wind. The generation of his fury. I shall send him to a false nation, and against the people of my fury shall I commission him (Isa 10:6).

Second, he explains his words:

first, resuming once more the sin of idolatry, haranguing them from the holy place because they made abominations, idols, in the house, namely, the temple, in a public and open place;

and they have built . . . which I have not commanded, as though he were saying, “I have not commanded them such heavy things.” From this it becomes plain that they have also turned back from me. They have sacrificed their sons and their daughters to demons, the flesh of their sons and their daughters have they offered to the graven images of Canaan (Ps 105:37).

Second, he threatens them with punishment:

first, with the slaughter of their men;

second, with scattering of their bodies, when he says, in that time, says the Lord, they shall cast out the bones of the king of Judah (Jer 8:1).

Third, with the driving out of the remnant, at and they shall choose death rather than life (Jer 8:3).

Concerning the first, there are three points.

First, he gives the place of the slaughter: therefore, the days shall come, when they will be punished in the same place where they sinned. Behold, the days are coming, says the Lord, when this place shall no longer be called Tophet, and the valley of the sons of Hinnom, but the valley of slaughter (Jer 19:6).

Second, he excludes the duty of burial: and the dead of this people shall be as food for the birds of the air. Yet, some of them will be buried, either by those who remain or by the enemy, who are unable to bear the stench. They have given the bodies of your servants as food to the birds of the air, and the flesh of your saints to the beasts of the earth (Ps 78:2).

Third, he excludes all joy: and I shall make cease. The joy of our heart has ceased; our dance is turned into sorrow (Lam 5:15). All of which attests to the magnitude of the slaughter.

Collations

Note that God dwells (Jer 7:3) with us through the constancy of our faith. That Christ may dwell in your hearts through faith (Eph 3:17). Through the concord of brotherly love: where two or three are gathered in my name, there am I in the midst of them (Matt 18:20). Through obedience to the commandments: if anyone love me, he will keep my word, and my Father will love him, and we will come to him and make a dwelling place with him (John 14:23). Through the eminence of devout contemplation: I stand at the door and knock; if anyone hears my voice and opens to me, I will come in unto him, and will sup with him, and he with me (Rev 3:20).

Also note that he speaks of the temple (Jer 7:4) according to multiple senses. Historically: I shall worship in your holy temple, and confess your name (Ps 137:2). Allegorically, as the Church herself: the temple of God is holy, which temple you are (1 Cor 3:17). Typologically, as the just man himself: do you not know that your bodies are the temple of the Holy Spirit? (1 Cor 6:19). Anagogically, as God himself: the Lord God almighty is its temple, and the lamb (Rev 21:22).

Also note that we ought to listen to the voice (Jer 7:23) of the Lord by loving him with the love of charity, because he is our good: you shall love the Lord your God with all your heart, and with all your soul, and with all your strength (Deut 6:5). By serving him with sacred worship, because he is the Lord: you shall worship the Lord your God, and him alone shall you serve (Deut 10:20). Serve the Lord with fear (Ps 2:11). By walking after him in the observance of his commandment, because he is our father: you will call me ‘father,’ and you will not cease to walk after me (Jer 3:19). By seeking him with right intention, because he is our end: seek the Lord, all you meek of the earth, because you have done his judgment (Zeph 2:3). By worshiping him with due honor, because he is our creator and our God: you shall worship the Lord your God (Matt 4:10).

Pride, greed, and shamelessness

The destruction of tombs

8:1 In that time, says the Lord, they shall cast out the bones of the king of Judah, and the bones of her princes, and the bones of the priests, and the bones of the prophets, and the bones of them that dwell in Jerusalem from their tombs.

8:2 And they shall scatter them before the sun, and the moon, and all the host of heaven, which they loved, and which they served, and after which they walked, and which they sought, and worshiped. They shall not be gathered up, neither shall they be buried; they shall be as dung upon the face of the earth.

55. Here, he threatens the exhumation of corpses.

First, he speaks of the exhumation itself: they shall cast out the bones, believing that they will find gold, or something similar. But you have been cast forth from your tomb like a useless branch, polluted and wrapped up among those who were slain with the sword, and have gone down to the bottom of the pit, like a rotten corpse (Isa 14:19).

Second, the scattering of what was dug up: and they shall scatter them. They have worshiped the whole host of heaven (2 Kgs 17:16). Those things by which a man sins are the same also by which he is tormented (Wis 11:17).

Third, their worthlessness: they shall not be gathered up. Their dead bodies have become like dung in the middle of the streets (Isa 5:25).

Death rather than life

8:3 And they shall choose death rather than life, all who remain from this evil family, which remain in all the places to which I have driven them, says the Lord of hosts.

56. Here, he shows the oppression of those who remain, signified by their choice of death, which in itself is not worthy of choice except in as much as it is an end to evils. In those days men will seek death, but will not find it; and they shall desire to die, but death shall flee from them (Rev 9:6).

Stubborn rebellion

8:4 And you shall say to them, thus says the Lord: shall not he who falls rise again, and he who has turned aside return?

8:5 Why, then, has this people in Jerusalem turned aside in stubborn rebellion? They have set hold on a lie, and do not wish to return.

8:6 I attended and listened; no one speaks what is good; there is no one who does penance for his sin, saying, ‘What have I done?’ All have turned to their own course, as a horse rushing in attack to do battle.

8:7 The kite¹ in the heavens knows his season; the turtle dove, the swallow, and the stork² have kept the time of their coming; but my people have not known the judgment of the Lord.

57. Here, he shows their obstinacy and hardness in sin. For this reason, it is separated from everything that has come before.

First, he shows their obstinacy in the sins which they have committed against God or against themselves and their neighbor.

Then he speaks of those things which they have committed directly against their neighbor: who shall give water to my head and a wellspring of tears to my eyes? (Jer 9:1).

Concerning the first, there are two points.

First, he reprimands them for their hardness;

second, he threatens them with punishment, at I shall surely gather them (Jer 8:13).

Concerning the first point, there are four things.

First, he shows their hardness with regard to idolatry;

second, with regard to pride, at how can you say, ‘We are wise, for the law of the Lord is with us’? (Jer 8:8);

third, with regard to their greed, at therefore, I will give their women to strangers (Jer 8:10);

fourth, with regard to their shamelessness, at they are ashamed, because they have done abomination (Jer 8:12).

Concerning the first point, he shows their astonishing hardness from three things.

First, from normal behavior, when he says: shall not he who falls rise again? Spiritually, or even corporally, with regard to conversion from sin: and he who has turned aside; with regard to aversion, it is as though he were saying, “This is the customary manner.” Shall he that sleeps rise again no more? (Ps 40:8). The virgin of Israel is cast down upon her own land; there is none who will raise her up (Amos 5:2).

And he ends with astonishment: why, then, has this people in Jerusalem turned aside, with regard to sin, in stubborn rebellion? As though striving against the Lord, or defying him. I know your rebelliousness and your exceedingly stiff neck (Deut 31:27). They have set hold on, with regard to conversion, a lie: a fraud. We have set a lie as our hope, and by a lie are we protected (Isa 28:15).

Second, he shows their hardness from the universality of their sin, when he shows their complete negligence in doing good: I attended and listened; no one speaks what is good, and much less does it. There is none who does good, no not one (Ps 13:3). And their universal impenitence for the evils which they have committed: there is no one who does penance for his sin. But you according to your stubbornness, and impenitent heart store up wrath for yourself on the day of wrath (Rom 2:5). And unbridled concupiscence: all have turned. A horse not broken will become stubborn, and a son left to himself will become headstrong (Sir 30:8). He has run against God with an upraised neck, and with a fat neck is he armed (Job 15:26). Behold, he will swallow up a river and not be astonished; he has confidence that the Jordan river can flow into his mouth (Job 40:18).

Third, he shows their hardness from a comparison with irrational beings, when he describes their knowledge: the kite in the heavens, that is, the air, knows his season, suitable for his activities; of their coming, because they go away in winter to warmer locations, and they return in spring, and do all this by the instinct of natural judgment. Ask the beasts, and they will teach you; and the birds of heaven, and they shall declare it to you (Job 12:7).

Then, he speaks of the ignorance of the people: but my people have not known the judgment, of the propitiation which shall overtake them. But Israel has not known me (Isa 1:3).

The wise confounded

8:8 How can you say, ‘We are wise, for the law of the Lord is with us’? When the lying pen of the scribes has worked falsehood.

8:9 The wise are confounded, terrified, and taken prisoner, for they have cast aside the word of the Lord, and there is no wisdom in them.

58. Here, he shows their pride from their boast of wisdom; concerning this, there are three things.

First, he speaks of their boast: we are wise. Woe to you, who are wise in your own eyes, and prudent in your own estimation (Isa 5:21).

Second, he shows their injustice: when the lying pen of the scribes has worked falsehood, either by wrongly interpreting the Scriptures, or by establishing wicked laws. Woe to those who establish wicked laws, and when they write, have written injustice to oppress the poor in judgment, and do violence to the cause of the humble of my people (Isa 10:1).

Third, he speaks of their punishment: the wise are confounded—taking the past tense for the future. He brings counselors to a foolish end, and judges to astonishment (Job 12:17).

Then, he resumes his case: they have cast aside the word of the Lord. The word of the Lord in the highest is a wellspring of wisdom (Sir 1:5). Therefore are my people led captive, for they had not knowledge (Isa 5:13). Because you rejected wisdom, I will reject you from being a priest before me (Hos 4:6).

Universal greed

8:10 Therefore, I will give their women to strangers, their fields to heirs, because from the least to the greatest they all go after greed; from the prophet to the priest, they all work deceit.

8:11 And they would heal the wound of the daughter of my people with shame, saying, ‘Peace, peace,’ when there was no peace.

59. Here, he shows their greed.

First, he speaks of their punishment: to heirs, that is, to those who hold it strongly and securely as if it were their own inheritance. You shall take a wife, and another shall sleep with her (Deut 28:30).

Second, he speaks of their guilt:

first, of their greedy desire: because from the least to the greatest they all go after greed, as an end. The whole head is weak, and the whole heart grieving; from the sole of the foot to the top of the head there is no soundness in it (Isa 1:6).

Second, he speaks of their fraud in obtaining what they desire, from the prophet.

Third, the manner of their treachery: and they would heal. They gave life to their own souls, and violated me before the people for a handful of barley and a piece of bread, that they may kill souls that do not die, and bring life to souls that do not live, lying to my people that believes the lie (Ezek 13:17–19).

Shamelessness

8:12 They are ashamed, because they have done abomination; yea, rather, they are not ashamed of shame, for they have not known how to blush. Therefore, they shall fall among those that fall; in the time of their visitation they shall fall down, says the Lord.

60. Here, he shows their shamelessness.

And first, he shows a cause for shame: they are ashamed—it is as if he were saying, “They suffer punishments, of which they ought to be ashamed.” And there is a shame which brings sin (Sir 4:21).

Second, he shows their shamelessness: yea, rather, they are not ashamed of shame. Above: you have had the forehead of a harlot, you would not blush (Jer 3:3).

Third, their punishment: therefore, they shall fall among those that fall, as it says above (Jer 6:15). When her people fell among a hostile force, and there was none to help (Lam 1:7).

Silence in the city

8:13 I shall surely gather them, says the Lord. There is not a grape on the vines, and there are no figs on the fig tree; the leaf has fallen, and what I had given to them has passed away.

8:14 Why shall we sit? Come, and let us go into the fortified city and be silent there; because the Lord our God has made us silent, and has given us water of gall to drink, for we have sinned against the Lord.

8:15 We waited for peace, and there was no good; a time of healing, and behold, fear.

8:16 From Dan was heard the snorting of his horses; by the sound of the neighing of his warriors the whole earth was moved; they have come and devoured the earth and the fullness thereof; the city, and those who dwell therein.

8:17 For behold, I will send the basilisk¹ among you, for which there is no charm, and they shall bite you, says the Lord.

8:18 My sorrow is above sorrow; my heart mourns within me.

8:19 Behold, the voice of my daughter calling out from a far country: ‘Is the Lord not in Zion, or her king in her?’ Why, therefore, did they provoke me to anger with their graven images, and strange vanities?

8:20 ‘The harvest has passed, the summer is ended, yet we are not saved.’

8:21 For the affliction of the daughter of my people am I broken, I am afflicted,¹ and astonishment has taken hold of me.

8:22 Is there no balm¹ in Gilead, or no physician there? Why, therefore, is the scar of the daughter of my people not covered?

61. Here, Jeremiah speaks of a punishment similar to the punishment mentioned above.

First, he speaks of the judgment of the Lord with regard to the affliction of men: I shall surely gather, in Jerusalem, by besieging it. Gather them like a flock to the sacrifice, and sanctify them for the day of slaughter (Jer 12:3). And as for the plundering of their fruits: there is not a grape, for you, but for the enemy, who shall eat up all that is yours while you watch. Passed away, from them into the hands of the enemy. The fig will not blossom, and there will be no bud on the vines (Hab 3:17).

Second, the misery of the people: why shall we sit? Alternatively, he speaks of their preparation, and gives here their exhortation to one another: why shall we sit in the houses of the city as though neutral.¹ Let us be silent, as though astonished, or from the tumult of war. Gather together, and let us enter the fortified cities (Jer 4:5). And the reason of those giving the exhortation is that they foresee punishment: because the Lord our God has made us silent, with astonishment. He has filled me with bitterness, and made me drunk with wormwood (Lam 3:15). And they confess fault: we have sinned. We have sinned with our fathers, we have acted unjustly, we have done iniquity (Ps 105:6).

And they recognize the folly of waiting: we waited, according to the words of the false prophets; good, the reward of peace. The expectation of the just is joy, but the hope of the wicked will perish (Prov 10:28).

He mentions also the pursuit of the enemy and their reputation, from Dan. Above: a voice of one announcing (Jer 4:15). He also speaks of the effect of their reputation: by the sound of the neighing of his warriors the whole earth was moved—hyperbolically, or metonymically.¹ The earth was moved and shook (Ps 17:7). And even the punishment inflicted by them: they have come and devoured the earth and the fullness thereof, that is, the produce of the earth. They have devoured Jacob, and laid waste his dwelling place (Ps 78:7).

And he excludes a remedy: for behold I will send the basilisk—the Chaldeans—among you, for which there is no charm, because they cannot be placated by any means. Their fury is according to the likeness of a serpent, as a deaf adder, which blocks her ears (Ps 57:4). Their pain is like the pain of a scorpion, when it stings a man (Rev 9:5).

Third, he speaks of the pity of the compassionate.

And first, he speaks about the compassion for the affliction of the people, sorrow, from the person of the Lord; this is an anthropopathism;¹ alternatively, from the person of the prophet: O all you who pass by the way, give heed, and see if there be any sorrow like unto my sorrow (Lam 1:12).

And the affliction of the people: behold the voice, of the enemy, from a far country, or of the people against that same enemy, or from the land of their captivity. I heard the voice as of a woman giving birth (Jer 4:31). And the reason of the affliction: is the Lord not in Zion? Indeed, God himself is able to give counsel, aid, and answer; for this reason, they have no cause to seek other gods. Is there not a God in Israel, that you should go to inquire of Beelzebub, the god of Ekron (2 Kgs 1:16).

Second, he speaks about the compassion for the length of time, when he speaks of the duration of their affliction: the harvest has passed, the summer is ended, yet we are not saved, from the peril of famine, for we have not gathered in the produce of the earth; from the person of the people. So in 2 Kings 6:27, how can I save you?

Third, he speaks about the compassion for the affliction from the person of the Lord, as above. He became their savior in all their distress (Isa 63:8). Or from the person of the prophet. My bowels are troubled within me (Lam 2:11).

Fourth, he gives the reason for the length of time, which is certainly that they refused to be cured from sin: is there no balm, by which he means the remedy of repentance against guilt, or of divine wisdom; a physician, a prophet, or a priest, in Gilead, where the study of medicine flourished. Go up to Gilead, and take balm, O virgin daughter of Egypt (Jer 46:11). Why, therefore, is the scar, sin, not covered, cured. Wounds and bruises and swelling sores; they are not bound up, nor dressed, nor fomented with oil (Isa 1:6).

Collations

Note that silence (Jer 8:14) has many senses. Of astonishment: silence shall be cast out in every place (Amos 8:3). Of security: the work of justice shall be peace, and the effect of justice silence and security forever (Isa 32:17). Of longsuffering: it is good to wait with silence for the salvation of the Lord (Lam 3:26). The words of the wise are like goads, and nails driven deeply (Eccl 12:11).

Also note that the company of evil men is to be avoided, because they entice with their words: evil conversations corrupt good morals (1 Cor 15:33). They influence by their examples: with the upright you will be upright, and with the perverse you will be perverted (Ps 17:26). They negatively affect one’s reputation: he who touches pitch will be soiled thereby (Sir 13:1). They implicate one in punishment: depart from the tents of the wicked, and touch nothing that belongs to them, lest you become involved in their sins (Num 16:26).

Enumeration of punishments

Sins against neighbors

9:1 Who shall give water to my head and a wellspring of tears to my eyes? And I will cry day and night for the slain of the daughter of my people.

9:2 Who will give me in the wilderness a lodging place for wayfarers? And I will leave my people and depart from them. For they are all adulterers, an assembly of transgressors.

9:3 And they bent their tongues, like a bow, to tell lies and not the truth; they have strengthened themselves in the land, because they have gone forth from evil to evil, and they have not known me, says the Lord.

9:4 Each one guards himself from his neighbor, and has no confidence in any brother; because every brother shall surely supplant, and every friend shall walk deceitfully.

9:5 And a man shall deride his brother, and they will not speak the truth; they have taught their tongue to speak lies; they have labored to do iniquity.

9:6 Your habitation is in the midst of deceit; in deceit they have refused to know me, says the Lord.

62. Here, he shows their obstinacy in sins which are directly against their neighbor.

First, he speaks of his own compassion with regard to the punishment: who shall give? It is as though he were saying, “There is not enough moisture”—which is the material for tears—“for sadness, and compassion”; water, with regard to its abundance, a wellspring, with regard to its unfailing supply. My eye has run down with streams of water over the destruction of the daughter of my people (Lam 3:48).

And with regard to their guilt: who will give me in the wilderness? It is as though he were saying, “I would rather dwell in the wilderness than see their sins”; a lodging place for wayfarers, a place where, although none may live, many pass through. Alternatively, in the wilderness through which various travelers never or rarely pass: I have left my house, I have forsaken my inheritance (Jer 12:7).

Second, the condition of the people is described: for they are all adulterers.

First, with regard to their guilt;

and second, with regard to their punishment, at therefore, thus says the Lord of hosts (Jer 9:7).

Concerning the first, there are two points.

First, he speaks of the sin of violating another’s wedding bed. They are adulterers. Above: each one neighing at the wife of his neighbor (Jer 5:8). From the transgression of a human or divine covenant: an assembly of transgressors; it is as though he were saying, “They have conspired at this.” The prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated (Isa 24:16).

From their speaking lies: they bent their tongues, like a bow, from which is shot the arrow of deceitful speech. They have turned back, that they might be without yoke, they have become like a treacherous bow (Hos 7:16).

Second, he magnifies the sin.

First, from the augmentation of their faults: they have strengthened themselves in the land, that is, in worldly sins or in earthly goods devoid of the heavenly. I have grown jealous of the wicked, when I saw the peace of sinners, for they go out from evil to evil (Ps 72:3), adding sin to sin. By swearing and lying, killing and thieving, and committing adultery they have become prosperous, and blood has touched blood (Hos 4:2).

Second, from the condition of the sinners, because they have behaved thus even among those with whom they have a relationship, and to whom they are all the more obliged to extend the works of charity.

And first, he considers their caution: each one guards himself from his neighbor, to whom he is joined by some civil or spiritual commonality; his brother, to whom he is joined by a natural alliance. Do not believe your friend, nor trust in a guide (Mic 7:5). Concerning the latter, he gives the cause as stemming from their deceitfulness. First, he speaks of the sin of fraud: because every brother shall surely supplant, taking another’s property unjustly. Behold, you have supplanted me a second time; before, you took my birthright, and now you have taken my blessing (Gen 27:36). In their way of acting, because every friend shall walk deceitfully. The vessels of the deceitful are most wicked (Isa 32:7).

And in their speech: and a man shall deride his brother. Who is mocked by his friend as I am; I will call upon God, and he will hear him (Job 12:4). The future tense indicates perseverance.

Second, he gives the reason, because they are accustomed to lies: they have taught, by custom, and zealous for evil deeds, they have labored. For they do not sleep except that they have done wickedly, nor do they slumber except they have made someone to fall (Prov 4:16). We have grown weary on the way of iniquity and perdition, we have tread difficult paths, but the way of the Lord we have not known (Wis 5:7).

Third, he draws a conclusion: your habitation, O Jeremiah, or O Jerusalem, is in the midst of deceit, that is, in the midst of a deceitful people. The unbelieving and rebellious are with you, and you dwell with scorpions (Ezek 2:6).

Vengeance on the deceitful

9:7 Therefore, thus says the Lord of hosts: I shall melt them and test them, for what else should I do for the daughter of my people?

9:8 Their tongue is a wounding arrow; it has spoken fraudulently. With their mouths they speak peaceably to their neighbors, but secretly they lie in wait for him.

9:9 Shall I not visit them for these things, says the Lord, or shall my soul not be avenged on such a people as this?

63. Here, he speaks of the wretched condition of the people with regard to their punishment.

First, he speaks about the sentence.

Second, he determines the punishment, at I will take up a lament for the mountains (Jer 9:10).

Concerning the first, there are two points.

First, he speaks of the sentence: I shall melt, as gold in the fire, so that even in this way they may at least be purified. The kiln proves the potter’s vessel, and the temptation of trouble the just man (Sir 27:6).

Second, he shows the justice of the sentence:

first, excluding the way of mercy: for what else should I do for the daughter of my people? It is as though he were saying, “Nothing remains but for me to punish them, as all other methods have been tried.” What is it that I should yet do for my vineyard, that I have not done for it (Isa 5:4).

Second, he sets forth their guilt: a wounding arrow, which strikes from afar and penetrates to the inmost part. The words of the backbiter seem simple, yet they sink to the depths of the heart (Prov 26:22). As a dart, or a sword, or a sharp arrow is the man who bears false witness against his neighbor (Prov 25:18). The arrows of children are their wounds, and their tongues are weakened against them (Ps 63:8–9). Who speak peace to their neighbor, but evil is in their hearts (Ps 27:3).

Third, he infers the punishment: shall I not visit them for these things? As is said above (Jer 5:9, 29).

Israel as a wasteland

9:10 I will take up a lament for the mountains, and a wailing, and for the beautiful places of the wilderness a lament, for they are burned so that no man may pass through them, and they heard not the voice of their owner; from the bird of the heaven to the cattle, they have gone away and departed.

9:11 And I will make Jerusalem to be heaps of sand and the lair of dragons; and the cities of Judah I will make desolate, so that there be no inhabitant.

9:12 Who is a wise man that he may understand this, and to whom has the word of the Lord’s mouth come, that he may tell it? Why has the land perished and been burned up like the wilderness, so that none may pass through?

9:13 And the Lord said: because they have abandoned my law which I gave them, and did not hear my voice, and did not walk in it.

9:14 And they went after the depravity of their heart, and after the Baalim, which they learned from their fathers.

64. Here, he specifies their punishment in detail.

First, he determines the punishment.

Second, he excludes false confidence in escape, at thus says the Lord: let not the wise glory in his wisdom (Jer 9:23).

Concerning the first point, there are three things.

First, he speaks of the devastation of the land;

second, of the affliction of men, at therefore, thus says the Lord (Jer 9:15);

third, of the throwing away of their bodies, at speak, thus says the Lord (Jer 9:22).

Concerning the first, there are two points.

First, he determines the destruction of the land with regard to possessions, indicating that it will be by fire: for they are burned. I will cry to you, O Lord, for fire has consumed the lovely places of the wilderness, and flame has burned every tree of the field (Joel 1:19). So that no man may pass through. Above: I looked, and behold there was no man, and every bird of heaven had fled away (Jer 4:25). And they heard not the voice of their owner, because he would no longer go there.

And with regard to the cities: I will make Jerusalem to be heaps of sand. Behold, Damascus shall cease to be a city, and will be as a heap of stones, a ruin (Isa 17:1).

Second, he gives the reason.

First, he poses a question: who is a wise man that he may understand, through itself; to whom has the word of the Lord’s mouth come, that he may know through revelation. Who is there among you, who may hear this, attend, and hear of future things? (Isa 42:23).

Second, he gives the response: and the Lord said, with regard to their turning away, because they have abandoned, as though they were not careful to meditate, and did not hear, so as to obey it promptly, they did not walk, so as to fulfill it. Many from the people of Israel resolved amongst themselves that they would not eat any unclean thing, and they chose to die rather than to defile themselves with unclean foods, and they refused to violate the holy law of God, and they were slain (1 Macc 1:62–63).

And with regard to conversion: they went after, that is, they followed their own perverse desires, the Baalim, plural in number and masculine in gender. Go not after your own lusts, and turn from your own will (Sir 18:30).

Lament over desolation

9:15 Therefore, thus says the Lord of Hosts, the God of Israel, behold, I will feed them with wormwood and give them water of gall to drink.

9:16 And I will scatter them among the nations, which they have not known, neither they nor their fathers, and I shall send a sword after them until they are consumed.

9:17 Thus says the Lord of hosts, the God of Israel: consider and call the mourning women, and let them come; and send to the wise women, and let them come quickly.

9:18 Let them make haste, and take up a lament for us. Let our eyes stream tears, and our eyelids run with water.

9:19 Because a voice of wailing was heard in Zion: ‘How we are laid waste, and exceedingly put to shame? For we have left the land, because our tents are cast down.’

9:20 Hear, therefore, O women, the word of the Lord, and let your ears receive the word of his mouth, and teach your daughters lamentation, and each one her neighbor to wail.

9:21 For death has come up through our windows, and entered our houses, to destroy our little ones from without, and our young men from the streets.

65. Here, he threatens punishment with regard to the people themselves.

First, he determines the punishment with regard to affliction: I will feed them with wormwood, the scarcity which they have endured because of the Chaldeans; to drink, because the help of the Egyptians will turn bitter for them, for by their help they believed they would avoid trouble, as food is easily swallowed with drink. He has filled me with bitterness, made me drunk with wormwood (Lam 3:15).

And with regard to the captivity: I will scatter; and as for the slaughter: and I shall send, before. You shall scatter a third part to the wind, and draw the sword after them (Ezek 5:2).

Second, he invites them to make a sorrowful lament: thus says the Lord.

First, he invites the mourning women according to the custom of the Jews, that they may incite weeping: call the mourning women; this custom is touched upon below: they shall not lament for him, ‘Alas, lord,’ and, ‘Alas, glorious one’ (Jer 22:18). Daughters of Jerusalem, do not weep for me, but for yourselves, and for your children (Luke 23:28).

Second, he gives the command to weep:

first, indicating to the people their present distress: let our eyes stream tears. Let our eyes stream as a torrent day and night, and give no rest to yourself, nor let the pupil of your eye be still (Lam 2:18).

And predicting the future, which is something like the material of the present: because a voice . . . was heard, by the spirit of prophecy; alternatively, he sets down the past for the future. A voice was heard on high (Jer 31:15). And he gives the cause: how we, the voice of those weeping in Zion, are laid waste, with regard to the devastation of the region; put to shame, with regard to servitude. We have left, with regard to the captivity. Woe to us, for we are laid waste (Jer 4:13).

Second, he speaks to the mourning women themselves alluding to their distress: hear, therefore, O women, the word of the Lord. O fine women arise, and hear my voice (Isa 32:9).

And he gives the reason: for death has come up, that is, the Chaldean who brings death—by which their speed and strength is signified—who is not content to enter through the door, but climbs in through the roof and the windows. They will scale the houses, and enter through the windows as a thief (Joel 2:9).

The unburied dead

9:22 Speak, thus says the Lord: the carcasses of men shall fall as dung upon the face of the field, and as grass behind the back of the reaper, and there is none who may gather them.

66. Here, he speaks of their punishment with regard to the bodies themselves which remained unburied: as grass, which is neglected by the reaper as something of little value. Their dead bodies have become like dung in the midst of the streets (Isa 5:25).

Glory in the Lord

9:23 Thus says the Lord: let not the wise glory in his wisdom, nor the strongman in his strength, nor the rich man in his riches.

9:24 But let him who glories glory in this, that he understands, and knows me, because I am the Lord who does mercy, and judgment, and justice in the land; for these things please me, says the Lord.

9:25 Behold, the days are coming, says the Lord, when I will punish those who have a circumcised foreskin.

9:26 Upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon Moab, and upon all those who have shorn their hair and dwell in the wilderness; for all the nations have a foreskin, but the whole house of Israel is uncircumcised in heart.

67. Here, he excludes false confidence in escape: let not the wise glory, as though hoping by this to free himself, in his wisdom, which is chief among the human goods of the soul; in his strength, which is chief among the human goods of the body; in his riches, which are chief among the external goods. Do not multiply to speak lofty things, vaingloriously (1 Sam 2:3).

And he shows true confidence: but let him who glories glory in this, that he understands, through knowledge and understanding, and knows, through the experience of the feeling of sweetness. In God is my salvation, my glory, and my hope is in God (Ps 61:7). Let him who glories glory in the Lord (1 Cor 1:31). And he gives the reason: because I am the Lord who does mercy, that I may free you, and judgment, that I may subdue the foe; justice, that there may be equity; these things please me, in you. I will tell you, O man, what is good, and what does the Lord require of you. But to execute judgment and to love mercy, and to walk steadfastly with your God (Mic 6:8).

Second, he excludes confidence in the ceremonies of the Law, and particularly in circumcision, which is the chiefest and even comes from the patriarchs, because it is imperfect, being only of the flesh and not of the heart. For this reason, they will be punished together with the uncircumcised. Behold, the days are coming. With a stiff neck, and uncircumcised ears and hearts you have always resisted the Holy Spirit (Acts 7:51).

Collations

Note that a man ought not to glory in wisdom (Jer 9:23), because it is transitory. The wisdom of his wise men shall perish, and the understanding of his prudent men shall be hidden (Isa 29:14). Because it is imperfect: I understood that man can find no reason for all the works of God that are done under the sun (Eccl 8:17). Because it is harmful: knowledge puffs up, but charity edifies (1 Cor 8:1). Because it is attended with much labor: in much wisdom is much indignation; and he who adds learning adds labor also (Eccl 1:18).

Also, one ought not to glory in strength (Jer 9:23), because it is fragile. Neither is my strength the strength of stones, nor is my flesh bronze (Job 6:12). Because it is frequently useless: I saw that under the sun the race is not to the swift, nor war to the strong, nor bread to the wise, nor riches to the teacher, nor favor to the craftsman; but time and chance happen to them all (Eccl 9:11). Because it is not pleasing to God: his desire will not be in the strength of the horse, nor his good pleasure in the legs of men (Ps 146:10). Because it is an occasion of sin: but let our strength be the law of justice; for what is weak is found useless (Wis 2:11).

Also, one ought not to glory in riches (Jer 9:23), because they are transitory: your riches are corrupted, and moths have eaten your clothing (Jas 5:2). Because they are insufficient: what does it profit a fool to have riches, when he cannot buy wisdom (Prov 17:16). Because they impede the word of God: the falseness of riches strangles the word, and he becomes fruitless (Matt 13:22). Because they are harmful: riches gathered are an evil to their owner (Eccl 5:12).

The futility of idol-worship

Impotence of idols

10:1 Hear the word which the Lord has spoken concerning you, O house of Israel.

10:2 Thus says the Lord: do not learn according to the ways of the nations, and do not be afraid of the signs of heaven, which the nations fear.

10:3 Because the laws of the peoples are vain. For he cuts a tree from the forest; it is the work of the craftsman with an axe.

10:4 He adorns it with silver and gold, and joins it together with nails and hammers, that it may not fall apart.

10:5 They are made in the likeness of the palm tree, and they will not speak; they must be carried to move, because they cannot walk. Therefore, do not be afraid of them, for they can do neither evil nor good.

68. Here, he shows the dignity of the people, so that from this their guilt may appear the more serious and their punishment the more just.

It is divided into three parts.

In the first, he shows their dignity from the perspective of the divine majesty;

in the second, from that of the divine covenant: the word which came to Jeremiah from the Lord (Jer 11:1);

in the third from that of their repudiated connection, or protection: thus says the Lord to me (Jer 13:1).

Concerning the first, there are two points.

In the first, he shows their dignity in comparison with other peoples, from the very fact that they venerate the word of God;

in the second, he threatens punishment, because through their idolatry they have rejected the worship of God, at gather up your shame from the earth (Jer 10:17).

Concerning the first, there are two things.

First, he shows the difference between gods;

second, from this he infers the destruction of their worship, at every man is made a fool (Jer 10:14).

Concerning the first, there are three things.

First, he distinguishes the true God from the false gods, with regard to the majesty of God;

second, with regard to the span of eternity, at the teaching of their vanity (Jer 10:8);

third, with regard to the truth of divinity, at therefore, thus shall you speak to them (Jer 10:11).

Concerning the first, there are two things.

First, he shows the emptiness and the futility of idols;

second, the divine majesty, at there is none like you, O Lord (Jer 10:6).

Concerning the first, there are two things.

First, he sets forth the command that they should not bow down to idols, either by imitation of the nations—according to the ways—or by the greatness of the heavenly bodies: do not be afraid of the signs of heaven, such that you would believe there to be divinity in them, or that they have power over those things which depend on free will. Lest perhaps you lift your eyes to heaven, and you see the sun, and the moon, and all the stars of heaven, and taken by error, you pray to them, and worship what the Lord God has made to serve all the nations, which are under the heavens (Deut 4:19).

Second, he proves the proposition when he speaks of the futility of idols: the laws of the peoples, by which they bind themselves to idolatry, are vain, because they are useless, and lacking the truth of divine knowledge. Vain are all men in whom no knowledge of God lies hidden (Wis 13:1). He proves their vanity from the cheapness of their substance with regard to matter: for he cuts a tree. He fells the cedars, takes the holm and the oak, which had stood among the trees of the forest (Isa 44:14). With regard to their principal efficient cause: work of the craftsman, and instrumental, with an axe. They are unhappy, and their hope is among the dead, who call upon gods the work of the hands of men (Wis 13:10). He has made it with corners, and made it round with a compass, and made the image of a man, a beautiful man, as it were, dwelling in a house (Isa 44:13).

With regard to the form of beauty: with silver. Their timbers are polished by the carpenter, gilded and silvered; they are false, and cannot speak (Bar 6:7). And of composition: with nails and hammers. At that time, the worker in bronze, striking with his hammer, encouraged the one who was forging, saying, ‘It is ready for soldering’; he strengthened it with nails, so that it should not be moved (Isa 41:7).

He proves it also from the weakness of the work, which has no sensitive or intellective operation: in the likeness of the palm tree, which does not perceive, however beautiful it may be; and they will not speak, with regard to an act of the reason; carried, namely, by others, because they cannot walk, with regard to the operation of the sensitive soul. They have a mouth, but will not speak; they have eyes, but they will not see; they have ears, but they will not hear; they have nostrils, but they will not smell; they have hands, but they will not feel; they have feet, but they will not walk; there is no voice in their throat (Ps 115:5).

Third, he draws the intended conclusion: therefore, do not be afraid, because some gods were worshiped so they would do good, others, so that they would not do evil. Do something, either good or bad, if you are able, and we will speak, and see together (Isa 41:23).

God’s greatness

10:6 There is none like you, O Lord; you are great, and great is your name in strength.

10:7 Who will not fear you, O king of the nations? For yours is the honor; among all the wise of the nations and amidst all their kingdoms, there is none like you.

10:8a The stupid and the foolish shall be tested alike.

69. Here, he shows the majesty of God’s dominion.

First, he shows each power: great, in himself, and great is your name, in the esteem of men. From this he infers fear: who will not fear? Above: therefore, will you not fear me, says the Lord, and will you not be dismayed before my face? (Jer 5:22).

Second, he shows his singular knowledge:

first, excluding equality in wisdom: for yours is the honor. Blessing, and glory, and wisdom, and thanksgiving, honor, and power, and might be to our God for ages of ages. Amen (Rev 7:12).

Second, he shows their foolishness in comparison with the divine wisdom: and amidst all their kingdoms, there is none like you.

The stupid, in divine matters; the foolish, in human affairs. The wisdom of this world is foolishness with God (1 Cor. 3:19).

Idols lack eternity

10:8b The teaching of their vanity is wood.

10:9 Sheets of silver rolled up they bring from Tharsis, and gold from Ophir: the work of the craftsman and his hand of bronze. Their garments are blue and purple; all these the work of a craftsman.

10:10 But the Lord is the true God. He is the living God, and king eternal. The earth will tremble at his indignation, and the nations shall not endure his threatening.

70. Here, he makes clear the difference with regard to eternity.

First, he shows the inception of the idols with regard to their substance, because they are made of wood: the teaching of their vanity, of the wise among the nations, is wood, that is, an idol made from wood. And from this, their vain wisdom is discerned.

And with regard to those which are of silver: silver; and with regard to those which are of gold: gold from Ophir: the work, as these indeed are, of the craftsman, and the work of his hand, as it were, even cheap work. The idols of the nations are silver and gold—the work of men’s hands (Ps 113:12). And with regard to their adornment: blue, for what is made is understood to have had a beginning. But you cover them with purple garments, and wipe their face because of the dust of the house, which is very much among them (Bar 6:12).

Second, he sets forth God’s eternity, joining it to his truth and majesty, because he is the true God and eternal. The eternal God who created the ends of the earth will not fail (Isa 40:28). From these things, he infers fear: the earth will tremble at his indignation, as though he were saying, “Even such things as are insensible of his wrath will feel it,” and they shall not endure for the greatness of their fear. The earth is moved and shaken; the foundations of the mountains are troubled (Ps 17:8).

God’s power to create

10:11 Therefore, thus shall you speak to them: may the gods, who did not make the heavens and the earth, perish from the earth, and from those places which are under heaven.¹

10:12 He who makes the earth by his might, and prepares the world by his wisdom, and by his knowledge stretches out the heavens.

10:13 At his word, he gives an abundance of waters in heaven, and raises the clouds from the ends of the earth; he makes the lightning in the rain, and leads forth the wind from his storehouses.

71. Here, he makes clear the difference with regard to the truth of divinity.

He first excludes the truth of divinity from the idols, showing that there is no divine operation in them: therefore, thus shall you speak to them, to the worshipers of idols. For this reason, the word is written in the Chaldean language in Hebrew text: perish, that is, let their worship cease. The heavens declare the glory of God, and the firmament makes known the work of his hands (Ps 18:1).

Second, he shows that divine operation exists in God:

first, with regard to creation of the essential parts of the world: he who makes the earth, with regard to the lowest things; the world, with regard to the highest. The Lord founded the earth with wisdom, and established the heavens with understanding (Prov 3:19). He stretches out the heavens like a tent; he covers his upper chambers with water (Ps 103:2–3).

Second, with regard to the passions of the air, so that not only would it be believed that prior things come to be from first things, as certain philosophers say, but further, that he is the author of all things and at work in all things.

First, with regard to those things which come to be from moist matter, such as clouds and rain: at his word, at his command, from the ends, because of the abundance of water around the earth.¹

Second, with regard to those things which are made of moist and dry matter: lightning. He changes the order, because rain frequently follows lightning.

Third, with regard to those things which are made from dry matter: and leads forth the wind from his storehouses, from hidden causes, and also, the place in which they are generated. He brings forth the clouds from the ends of the earth; he makes lightning in the rain (Ps 134:7).

Idols make men fools

10:14 Every man is made a fool because of his knowledge, and the craftsman is confounded by his graven image, for what he has cast is false, and there is no breath in them.

10:15 They are vain and worthy of derision; in the time of visitation they shall perish.

10:16 The portion of Jacob is not like these; for it is he who formed all things, and Israel is the rod of his inheritance; the Lord of hosts is his name.

72. Here, he infers the destruction of false worship.

First, he speaks of the shame of idolatry with regard to its foolishness: is made a fool, as became apparent, because of his knowledge from which he made the idol. God made the wisdom of this world to be foolishness (1 Cor 1:20). And with regard to the punishment of shame: is confounded. Let all who worship graven images be put to shame, and all those who glory in their idols (Ps 96:7). And he gives the cause from the falsity of the idols: for what he has cast is false in its emptiness and vain also in its end.

In the time of visitation they shall perish. What was made, together with him who made it, shall suffer torment (Wis 14:10).

Second, he excludes the glory of the Jews: the portion of Jacob is not like these. The Lord is the portion of my inheritance and my cup; it is you who restores my inheritance to me (Ps 15:5) because the happiness of all things is his portion. My portion is the Lord, said my soul, therefore I shall wait for him (Lam 3:24). The rod of his inheritance, his scepter, as it were, because his is a hereditary kingdom. Alternatively, rod, as a lot. But the portion of the Lord is his people, Jacob is the rope of his inheritance (Deut 32:9).

Threat of exile

10:17 Gather up your shame from the earth, you who dwell in a siege.

10:18 For thus says the Lord: behold, at this time, I shall cast the inhabitants of this land afar off, and I shall trouble them such that they may not be found.

10:19 Woe to me, because of my wound; my wound is very grievous. But I said: certainly, this is my sickness, and I will bear it.

10:20 My tent is laid waste; all my cords are pulled up; my sons have gone from me, and are not. There is none who stretches out my tent anymore or sets up the skins of my dwelling.

73. Here, he threatens them with punishment, because they have not preserved this dignity.

First, he threatens punishment;

second, the prophet seeks mercy when he says, I know, O Lord, that a man’s way is not his own (Jer 10:23).

Concerning the first, there are three things.

First, punishment is threatened;

second, the cause of the punishment, at for the shepherds have done foolishly (Jer 10:21);

third, the order of the punishment: behold, the sound of a noise comes (Jer 10:22).

Concerning the first, there are two things.

First, the Lord foretells that the punishment will be a siege: gather, in the city, from the earth, from the fields, shame, that is, your fruits, which are worthy of shame. I shall surely gather them, says the Lord (Jer 8:13).

And the punishment of captivity: for thus says the Lord: behold, at this time, I shall cast the inhabitants of this land afar off—it is as though he were saying, “I shall not spare them any longer”—such that they may not be found, in the city, or because the greater part of them has died. You have utterly rejected us (Lam 5:22).

Second, the people, terrified by this, lament the future punishment:

first, in general, lamenting the punishment: woe to me. Below: your breach is incurable (Jer 30:12), because of their sins. And he promises patience: but I said: certainly, this is my sickness, due to me because of my sins, and I will bear it, patiently. I shall bear the anger of the Lord, for I have sinned against him (Mic 7:9).

Second, in particular with regard to the destruction of their houses: tent, because houses are destroyed as easily as tents; cords, by which the tent is drawn out. My tents are destroyed suddenly and my skins in a moment (Jer 4:20). And with regard to the affliction of the inhabitants: my sons, they have gone out from you on foot led by the enemy (Bar 5:6). There is none who stretches out—there is no one who may rebuild.

Shepherds’ foolishness

10:21 For the shepherds have done foolishly, and have not sought the Lord; therefore, they have not understood, and their whole flock is scattered.

74. Here, he outlines the communal punishment in order, because the sins of the rulers are the cause of their blindness. Their wickedness has blinded them (Wis 2:21). And this is the cause of the destruction of the people. If the blind lead the blind, both will fall into a pit (Matt 15:14). My sheep are scattered because there was no shepherd, and they have become prey for all the beasts of the field, and they are scattered (Ezek 34:5).

Noise from the north

10:22 Behold, the sound of a noise comes, and a great shaking from the land of the north, that he may turn the cities of Judah into wilderness and the habitation of dragons.¹

75. Here, he determines the order of the punishment, pre-signifying the enemy who is to come from the north. From the north shall spread every evil upon the inhabitants of the land (Jer 1:14).

Plea for mercy

10:23 I know, O Lord, that a man’s way is not his own, nor does it pertain to a man to walk and direct his steps.

10:24 Correct me, O Lord, but with judgment, and not in your wrath, lest you bring me to nothing.

10:25 Pour forth your indignation upon the nations which have not known you, and upon the provinces which have not called upon your name, for they have eaten up Jacob, and devoured him; they have consumed him, and wasted his beauty.¹

76. Here, he seeks mercy.

First, he shows the necessity of seeking it: a man’s way is not his own, with regard to choice; to walk, with regard to execution; direct, with regard to ordering his steps to an end. And so it is in our power neither to resist nor to attack the Chaldean, but all depends upon your disposition. With the Lord are a man’s steps directed, and he shall delight in his way (Ps 36:23). The heart of man sets his way in order, but it is the Lord’s to direct his steps (Prov 16:9).

Second, he gives the petition by which he seeks mercy for the people: correct me with judgment, with your wonted mercy, and not with the condemnation, of which the Psalm speaks: do not enter into judgment with your servant, O Lord, for no one living will be justified in your sight (Ps 142:2); and not in your wrath, according to the measure of due retribution, lest you bring me to nothing, for it would be just for one who sins against God to be forsaken by him, and thus to tend towards nothingness. In saying this, he does not act contrary to the commandment given above; you, therefore, do not pray for the good of this people (Jer 14:11),¹ for he does not pray that they should not be punished, but that they should not be utterly annihilated. Lord, do not rebuke me in your fury, nor chasten me in your wrath (Ps 37:1).

But he seeks wrath for the enemy: pour forth your indignation, and he gives the reason: for they have eaten up. Pour forth your wrath upon the nations which have not known you, and upon the kingdoms that have not called upon your name; because they have eaten up Jacob, and laid waste his dwelling place (Ps 78:6–7).

Collations

Note that man is a fool (Jer 10:14) from the perspective of God’s knowledge because of the pride of his heart: those who say they are wise have become foolish (Rom 1:22); because of his curiosity to inquire after things: much reading has driven you mad (Acts 26:24); because of the uncertainty of knowledge: your knowledge and your wisdom have deceived you (Isa 47:10); because of the perversity of his works: for you have blinded them with their wickedness (Wis 2:21).

Also, note that one should bear divine chastisement patiently (Jer 10:19) because of the good will of the one who chastises: my son, do not reject the discipline of the Lord, nor rebel when you are chastened by him (Prov 3:11); because of his knowledge of our wrongdoing: I shall bear the anger of the Lord, for I have sinned against him (Mic 7:9); because of the expectation of reward: blessed is the man who endures temptation, for when he has been tried he will receive the crown of life which God has promised to those who love him (Jas 1:12); because of the futility of grumbling: why has a living man murmured, a man suffering for his sins? (Lam 3:39).

Israel’s broken covenant

The covenant recalled

11:1 The word which came to Jeremiah from the Lord, saying:

11:2 Hear the words of this covenant, and speak to the men of Judah,¹ and to the inhabitants of Jerusalem,

11:3 and you shall say to them: thus says the Lord God of Israel: cursed is the man who will not hearken to the words of this covenant,

11:4 which I commanded to your fathers, on the day when I led them from the land of Egypt, from the furnace of iron, saying: hear my voice, and do all that I command you, and you shall be my people, and I will be your God:

11:5 That I may stir up¹ the oath which I swore to your fathers, that I would give them a land flowing with milk and honey, as it is today. And I answered, and said: amen, O Lord.

11:6 And the Lord said to me: proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying: hear the words of this covenant, and do them.

77. Here, he shows the dignity of the people from the fact that, having entered into a covenant with God, they were leagued together.

First, he speaks of the covenant, and he threatens punishment to those who transgress it.

Second, he examines the justice of punishing them: indeed, you are just, O Lord (Jer 12:1).

Concerning the first, there are two points.

First, he sets forth the covenant;

second, their transgression of the covenant, at for I strongly warned (Jer 11:7).

Concerning the first, there are two points.

First, the prophet is urged to proclaim: hear, which is addressed to you and those who are with you; they are good, and as such, are in a sense privileged.

And you shall say to them. Ezekiel speaks of this covenant: I have covered your shame, and sworn to you, and entered into a covenant with you, says the Lord God, and you are mine (Ezek 16:18).

Second, the people are urged to keep the covenant.

First, he sets forth two reasons:

the first of which he takes from the punishment of those who transgress: cursed is the man. Cursed is the man who will not abide in the words of this law, and not fulfill them in deed (Deut 27:26).

And he shows the justice of the punishment: on the day when I led them from the land of Egypt—it is as though he were saying, “It is just to punish them, who are ungrateful after having received so many kindnesses”; from the furnace, so called because of their affliction, of iron, because of the cruel domination. But the Lord took you from the iron furnace of Egypt, so that he might have a people of inheritance, as you are today (Deut 4:20). Then, he speaks of the form of the covenant: saying—in which he asks for something, namely, obedience—hear, and he promises something, namely the glory of friendship with God: and you shall be my people, and I will be your God. Above: this thing did I command them, saying: hear my voice, and I will be a God to you, and you shall be my people (Jer 7:23).

The second reason he takes from the reward of those who obey: that I may stir up, what had almost become void, because of the coming captivity; with milk, because of the abundance of animals, and honey, because of the abundance of plants springing from the earth. Alternatively, through hyperbole, an abundance of every good thing is signified by these two. That you may increase yet more in a land flowing with milk and honey, as the Lord God of your fathers has promised you (Deut 6:3).

Second, he gives the assent of the prophet: I answered, amen, that is, you have truly done what you promised: and all the people shall say, amen (Deut 27:26).

Third, the conclusion is drawn that they should give heed: and the Lord said. Raise your voice in strength (Isa 40:9).

The covenant’s transgression

11:7 For I strongly warned your fathers, on the day when I brought them forth from the land of Egypt until this day; rising early I warned them, and said: listen to my voice.

11:8 But they did not listen, nor did they incline their ear, but turned away, each one in the depravity¹ of his own evil heart; and I brought all the words of this covenant upon them, which I commanded them to do, and they did not do.

11:9 And the Lord said to me: a conspiracy has been found among the men of Judah,¹ and the inhabitants of Jerusalem.

11:10 They have turned back to the former iniquities of their fathers, and they refused to listen to my words; therefore, they have gone after strange gods, that they might serve them; the house of Israel and the house of Judah have made void my covenant, which I made with their fathers.

78. Here, he shows how they have transgressed the covenant:

first, by sinning against God;

second, by sinning against the prophet, at but you, O Lord, have shown me, and I have known (Jer 11:18).

Concerning the first, there are two points.

First, he sets forth their guilt;

second, he threatens punishment, at therefore, thus says the Lord (Jer 11:11).

Concerning the first point, there are three things.

First, his diligent admonition is shown: from the oath: I strongly warned, as though adjuring them; and from the time being uninterrupted: on the day when I brought them forth; and further, from the appropriateness of the time: rising early, when man is more disposed to understand. Though I have spoken to you rising early and speaking (Jer 7:13).

Second, the transgression of the disobedient people is mentioned: but they did not listen. All have turned aside to their own way, each one to his greed, from the greatest to the least (Isa 56:11).

Third is set forth the aggravation of their guilt through stubbornness: and I brought upon them, because they were corrected neither by the punishments nor by the blessings contained in the covenant of the law that had been revealed to them. For I called, and you refused; I stretched out my hand, and there was none who would look; you despised all my counsel, and ignored my rebukes. I also shall laugh at your destruction, and mock when your fear comes upon you (Prov 1:24–26).

From the conspiracy: a conspiracy has been found—it is as though he were saying, “All have sinned alike, just as if they had conspired at it.” For a conspiracy is an agreement strengthened by an oath to do something. Everything which this people speaks is a conspiracy (Isa 8:12).

And from habit, they have turned back. They have turned back that they may be without yoke, they have become like a treacherous bow (Hos 7:16).

Fourth, the conclusion is drawn: have made void. But they like Adam have transgressed the covenant, they have rebelled against me (Hos 6:7). She has forsaken the guide of her youth, and forgotten the covenant of her God (Prov 2:17).

Inescapable punishment

11:11 Therefore, thus says the Lord: behold I shall bring evil upon them, from which they shall not be able to escape; and they shall cry to me, but I will not hear them.

11:12 And the cities of Judah and the inhabitants of Jerusalem shall go and cry to the gods for whom they pour out drink offerings,¹ and they shall not save them in the time of their affliction.

11:13 For according to the number of your cities, O Judah, were your gods, and according to the number of the streets of Jerusalem have you erected altars to your shame, altars to pour out drink offerings¹ to the Baalim.

11:14 Therefore, you shall not pray for this people; take up no praise,¹ or prayer for them, for I will not hear them in the time of their cry unto me, in the time of their affliction.

11:15 Why is it that my beloved has done much wickedness in my house? Will the sacred flesh take away your wickedness in which you gloried?¹

11:16 The Lord called your name an abundant olive tree, beautiful, fruitful, and fair. At the sound of a great word, a fire was kindled in her, and her branches were burnt.¹

11:17 And the Lord of hosts, who planted you, has spoken evil concerning you, for the evils of the house of Israel, and the house of Judah, which they did to provoke me, pouring out drink offerings¹ to the Baalim.

79. Here, he threatens an inescapable punishment for incorrigible guilt.

First, he speaks of the punishment: behold I. He who draws himself out of the pit shall be taken by the snare (Isa 24:18).

Second, he excludes escape as a means of aid:

first, because they will not be helped by their own prayers poured out to God: they shall cry to me, but I will not hear them. They will call upon me, and I will not listen (Prov 1:28).

Neither will they be helped by prayers poured out to idols: and the cities of Judah shall go. They are ignorant who raise the image of their idol, and pray to a lord who cannot save (Isa 45:20).

And he adds the multitude of their idols: for according to the number of your cities, O Judah, were your gods. You have made a brothel on every street, and at the head of every street you have built an image of your prostitution (Ezek 16:31). The same is said above (Jer 2:28).

Not even by the prayers of others: therefore, you shall not pray for this people; take up no praise, as if by praising me for being merciful, you might induce me to show mercy. How long shall you mourn for Saul, when I have rejected him from reigning over Israel (1 Sam 16:1). The same is said above (Jer 7:16).

Second, that they will not be helped by the offering of sacrifices. He ascribes the reason to their rejection: why is it that my beloved, the people of Judah; in my house, there in the temple, worshiping idols. What do you think, O son of man, do you see, what these men do, the great abominations which the house of Israel does here, so that they may depart afar off from my sanctuary (Ezek 8:6). Here, he speaks of the rejection of the sacrifices: will the flesh, of sacrificed animals. It is impossible to take away sins with the blood of goats and bulls (Heb 10:4).

Third, he shows that they will not be helped by their own efforts. Concerning this, there are two things.

First, he recalls their former glory: an abundant olive tree, with regard to the abundance of her branches, by which is signified the multitude of the people; beautiful, with regard to greenness of color, by which is meant flourishing prosperity, and the vigorous strength of the mind; fruitful, with regard to the bounty of fruits, by which is meant the abundance of great good works; fair, with regard to the arrangement of the parts, by which is signified the proper ordering of the people. The Lord called, that such renown should go forth from you from every place. His glory shall be like the olive, and his fragrance like the Lebanon (Hos 14:6).

Second, he predicts their future punishment:

first, when he sets forth the punishment itself: at the sound of a word, that is, at the command of Nebuchadnezzar; in her, that is, the house of Israel; a fire was kindled in her, literally; her branches, men, and those things which pertained to them. Alternatively, of a great word, because from such an address you thought grand things of yourself, and therefore deserved punishment. I would march against it in battle, and set it on fire in like manner (Isa 27:4).

Second, the power of the one who punishes: the Lord of hosts. The Lord puts to death and gives life; he brings down to hell, and brings back again (1 Sam 2:6).

Third, he gives the cause: for the evils. They have provoked me by that which was no god, and incited me with their vanities; I also shall provoke them by that which is no people, and incite them with a foolish nation (Deut 32:21).

Jeremiah’s persecution

11:18 But you, O Lord, have shown me, and I have known; then you disclosed to me their intentions.

11:19 And I was gentle, like a lamb brought as a sacrifice:¹ and I did not know that they took counsel against me, saying: let us put wood in his bread, and let us cut him off from the land of the living,² and his name shall be remembered no more.

11:20 But you, O Lord Sabaoth, who judges justly, and tests the reins and the heart, let me see your vengeance upon them; for to you have I revealed my cause.

11:21 Therefore, thus says the Lord to the men of Anathoth, who seek your soul, and they say: do not prophecy in the name of the Lord, and you shall not die in our hands.

11:22 Therefore, thus says the Lord of hosts: behold, I shall visit this upon them: the young men shall die by the sword, and their sons and their daughters shall die of hunger.

11:23 And there shall be no remnant of them; for I will bring this evil upon the men of Anathoth, the year of their visitation.

80. Here, he shows how they have transgressed by sinning against the prophet himself, and certainly what is said suits Jeremiah literally, who came to be hated by the people because of the evils which he predicted; but the persecution of Jeremiah prefigures the passion of Christ, as the Gloss says.¹ This seems, however, to go against the opinion above, in which we have applied what was said to Christ and not to Jeremiah. But all the prophets did most things as a type of the Savior, and what is fulfilled in the present in Jeremiah is prophesied about the Lord in the future.

Concerning this, therefore, there are three things.

For first, the prophet sets forth the guilt of his adversaries:

first, the revelation of their communal guilt: you have shown, by interior revelation; you disclosed, by external signs, their intentions, their machinations against me. With his strong hand he taught me that I might not go in the way of this people (Isa 8:11).

And he sets forth the necessity of the revelation, inasmuch as the deliberative faculty of itself could neither know, nor suspect, because of his innocence, which did not deserve such things. And I was like a lamb: and I did not know. Even Christ as man along the way received that knowledge from God, by which he knew all things through the grace of the hypostatic union, just as others receive what they know through the grace of revelation. As a lamb before the shearer is silent, and opens not his mouth (Isa 53:7). For who knows the things that are in a man but the spirit of man, which is in him (1 Cor 2:11). The Lord knows the thoughts of man, that they are vain (Ps 93:11). Let us put wood, that is, yew wood, so that poisoned in this way he would die,¹ let us cut him off, so that no memory of him remains, like a tablet whose previous writing has been erased. Mystically, it is the body of Christ on the wood of the cross; alternatively, wood in his bread, that is, through the wood of the cross let us stir up scandal at his doctrine, which is bread. He was cut off from the earth (Isa 53:8).

Second, the prophet seeks vindication, and he mentions the power and the authority by which this is possible: but you, O Lord Sabaoth, that is, of hosts:¹ the justice by which he wills; who judges justly, the knowledge by which he knows it; and tests the reins, the affections, and the heart, that is, the thoughts; let me see your vengeance upon them, from the person of Christ, on those who are stubborn, for he prays for others. Father, forgive them, for they know not what they do (Luke 23:34). You have seen, O Lord, their iniquity against me, judge my cause (Lam 3:59). And he gives the reason: for to you have I revealed, not as to one who did not know, but trusting my whole cause to you. Cast your care upon the Lord, and he will sustain you (Ps 54:22).

Third, the Lord threatens punishment:

first, he takes up their malice again: therefore, thus says the Lord to the men of Anathoth, who seek your soul, to kill you. Those who sought my soul have done violence (Ps 37:13). And he adds the cause of this malice: and they say: do not prophecy, as though you will only be able to avoid death if you stop prophesying. Who say to the seers, do not see (Isa 30:10).

Second, he threatens the punishment:

first, foretelling the visitation: therefore, thus says the Lord. I shall visit their iniquities with a rod, and their sins with stripes (Ps 88:32).

Second, the determination of their punishment: their . . . young men. Below: those who are for the sword, to the sword, and those who are for famine, to famine (Jer 15:2).

Third, the power of the one who punishes them: I will bring this evil upon them—I who am able. Bring upon them the day of affliction, and destroy them with a double destruction (Jer 17:18). Mystically, the men of Anathoth, which means “obedience,”¹ signifies the men of Jerusalem, who, once obedient to the Lord, afterwards persecuted Christ.

Collations

Note that the olive tree (Jer 11:16) is called holy because of fatness, by which is signified devotion: you have been made a partaker in the root, and fatness of the olive tree (Rom 11:17); because of the excellence of the oil, by which is signified contemplation: these are the two sons of oil, who stand beside the Lord of the whole earth (Zech 4:14).¹ And he made for the oracle two cherubim from olive wood, ten cubits in height (1 Kgs 6:23). Because of the greenness of its leaves, by which is signified the strength of the mind: the dove returned at evening, carrying the branch of a green olive tree in her mouth (Gen 8:11); because of its fertility, by which is signified an abundance of good works: but I am like a fruitful olive tree in the house of God, I have hoped in the mercy of God forever, and unto ages of ages (Ps 51:10); because of its beauty, by which is signified the glory of the saints: as a beautiful olive tree in the fields, and like a plane tree I am exalted by the waters (Sir 24:19). His glory will be like the olive tree, and his fragrance like the Lebanon (Hos 14:6).

God’s justice in punishing

Why do the wicked prosper?

12:1 Indeed, you are just, O Lord, if I should contend with you:¹ yet I will speak what is just to you.² Why does the way of the wicked prosper, and why does it go well for all who transgress, and deal unjustly?³

12:2 You planted them, and they sent out roots; they grow and bear fruit; you are close to their mouth, and far from their reins.

12:3 And you, O Lord, have known me, you have seen me, and tested my heart with you. Gather them like a flock to the sacrifice, and sanctify them for the day of slaughter.

12:4 How long shall the earth mourn, and the herb of every field be dried up, because of the evil of those who dwell in them? The beast and the bird are consumed, for they said, ‘He shall not see our last end.’

12:5 If you have labored running with footmen, how shall you be able to contend with horses? Although you were secure in a land of peace, what will you do in the swelling of the Jordan?

12:6 For both your brothers, and the house of your father, even they have fought against you,¹ and cried after you with a loud voice; do not believe them, when they speak good to you.

81. Here, the prophet discusses the justice of the one who punishes.

First, the argument of the prophet is considered.

Second, the Lord’s response is considered, at I have left my house (Jer 12:7).

Concerning the first, there are three points.

First, he strives to gain a kindly hearing for himself from the person of the judge: indeed, you are just, O Lord. You are just, O Lord, and righteous is your judgment (Ps 118:37). And from the integrity of his case: yet I will speak what is just to you. I would speak to the Almighty, and I desire to contend with God (Job 13:3). And so both of them take on the role of an opponent. But Habakkuk takes up the role of the respondent: I will stand over my watch, and I will set my foot upon the rampart (Hab 2:1).

Second, he sets forth the case with regard to the adversaries, and he points out their prosperity with regard to temporal abundance: why does the way, the course, of the wicked, because of their infidelity, who transgress, by acting against the Law, and deal unjustly, against their neighbor. The tents of robbers abound, and they boldly provoke God, although it is he who has given everything into their hand (Job 12:6). I was jealous of the wicked, when I saw the peace of sinners (Ps 72:3).

And he sets forth the case with regard to the argument of prosperity: you planted, in temporal goods; and he speaks by analogy of a tree: they sent out roots, when their prosperity had been established; they grow, as a tree grows, through the increase of prosperity; and bear fruit, fulfilling in deed what they propose to do in their mind. Why do the wicked live, raised on high, and strengthened with riches? (Job 12:7). And he exposes their wickedness: you are close to their mouth, and far from their reins, their affections—these two things together seem opposed to divine justice. This people honors me with their lips, but their heart is far from me (Isa 29:13). By which one may understand that for their imperfect good works they receive an imperfect recompense.

Moreover, he allows him to understand justice from his own perspective: and you, O Lord, have known, from eternity; you have seen, how I walk uprightly before you; and even though I say these things, I nonetheless do not experience in them an inducement to sin. Before I formed you in the womb, I knew you (Jer 1:5). He also allows him to understand correction: you have tested—having been tried by hardship, I have been found to walk with you. You have tried my heart, and visited me in the night; you have tested me with fire, and there was no iniquity found in me (Ps 16:3).

Third, he shows the punishment by way of his prayer:

first, he prays for the infliction of punishment: gather them—it is as though he were saying, “Because you are just, and it cannot be that you should not punish the wicked.” For this reason, you exalt them with success, just as one who fattens a flock for the slaughter. Therefore, gather them from that by which they were made fat and unjust, by which is signified that they were besieged at the time of Passover, when they had come into the city. Sanctify them—he speaks by analogy of the animals who were being killed for sacrifice. The sacrifice of the Lord in Bozrah, and a great slaughter in the land of Edom (Isa 34:6).

And he excludes a deferral of the punishment, because it is time that they be punished in their own persons, not in their possessions, nor in what springs forth from the earth: how long shall the earth mourn? I have turned rivers into a desert, and springs of water into dry ground; fruitful land into a field of salt, for the wickedness of those who dwell in it (Ps 106:33–34). Or in their animals: the beast is consumed. The Lord has forsaken the land, and the Lord does not see (Ezek 9:9).

Second, as though having overheard it, he speaks of an insult against those who are to be punished:

first, from the side of the enemy with regard to their power: if you have labored running with footmen, how shall you be able to contend with horses? It is as though he were saying, “If the neighboring peoples who fight on foot have given you much trouble, how will you be able to resist the Chaldeans and Egyptians who are mighty in horses?” The snow shall rush upon them that fear the frost (Job 6:16). And regarding the land of their captivity: although you were secure in a land of peace, that is, even though you always had peace in your land, what will you do, when you are across the Jordan, whose waters are swollen, because they are proud? Let him who glories in his substance, fear poverty (Sir 10:34).

Second, with regard to those joined by blood, he recalls their former injustice: for both your brothers, the Idumeans, and the house, the Moabites and the Ammonites. The sons of my mother fought against me (Song 1:6). And he gives a word of caution: do not believe them, when they speak good to you, as though wishing to be allied to you to resist the Chaldeans. Make bands and chains for yourself and put them on your neck, and send them to the king of Edom, and to the king of Moab (Jer 27:2–3). Each one guards himself from his neighbor, and has no confidence in any brother; because every brother shall surely supplant, and every friend shall walk deceitfully. And a man shall deride his brother, and they will not speak the truth (Jer 9:4–5).

The forsaken inheritance

12:7 I have left my house, I have forsaken my inheritance; I have given my beloved soul¹ into the hands of her enemies.

12:8 My inheritance has become for me like a lion in the forest; she gave forth her voice against me, therefore have I hated her.

12:9a Is my inheritance as a speckled bird to me? Is it as a bird dyed throughout?¹

82. Here, he gives the Lord’s response.

First, he speaks of the threat of punishment.

Second, he speaks of the consolation of the punishment, at thus says the Lord (Jer 12:14).

Concerning the first, there are two points.

First, he threatens punishment with regard to the loss of divine assistance: I have left my house, the temple, so that I may not defend, my inheritance, the people of Israel. My inheritance is Israel (Isa 19:25). I will leave my people and depart from them. For they are all adulterers, an assembly of transgressors (Jer 9:2). And with regard to the oppression of the enemy: I have given my beloved, that is, the Jews, whom I loved as my own soul.

Second, he speaks of their guilt:

first, signifying the magnitude of their guilt: my inheritance, the people, has become for me like a lion, fierce to attack me. She gave forth her voice, to blasphemy. He lies in wait in secret, like a lion in his den (Ps 9:30).

Second, he wonders at their inconstancy of mind: is my inheritance as a speckled bird to me? It is as though he were saying, “Sometimes they cleave to me, and sometimes to idols”; dyed, with the uncleanness of sin, throughout, because they are all evil. How long will you waver between to opinions? If the Lord himself is God, follow him; but if Baal, follow him (1 Kgs 18:21). Alternatively, the phrase could be sentiment. For do I not hold her as dearly as the beautiful birds of this kind, so that I will not cast her away in the end? So that the various colors then refer to beauty. I have clothed you with many colors, and shod you with blue (Ezek 16:10).

Alternatively, when he says, I have left my house, these could be the words of the prophet who, in order to announce the word of God, exposed himself to mortal danger and, having left home and native land, had endured snares from his compatriots, who were like lions, diverse in their treachery and filled with malice. Mystically, they are the words of Christ, who is said to leave his home and native land in coming into the world, because he presented himself in the form of one leaving, when he hid his majesty in weakness. Inheritance, his celestial homeland.

Collations

The wicked prosper (Jer 12:1) because of the loss of their inheritance. Abraham gave all that he had to Isaac his son, but to the sons of the concubines he gave gifts (Gen 25:5). Because of their imperfect remuneration: amen I say to you, they have received their reward (Matt 6:2). Because they are not worthy of divine correction: my indignation shall rest upon you, and my zeal shall be taken from you (Ezek 16:42). I will not punish your daughters when they fornicate, or your wives when they commit adultery (Hos 4:14). If you are without discipline, of which you have all been made partakers, then you are illegitimate and not true sons (Heb 12:8). Because of the hopelessness of their illness: your wound is great like the sea. Who shall heal you? (Lam 2:13). Your breach is incurable, your wound very grievous (Jer 30:12). Because of their dejection: but for treachery you have put it to them, you have cast them down while they were being lifted up (Ps 72:18).¹ Because of this God handed them over to a reprobate mind, that they might do what is not fitting (Rom 1:28).

The desolate vineyard

12:9b Come, gather together, all you beasts of the earth; make haste to devour.¹

12:10 Many shepherds have torn down my vineyard, they have trampled my portion, they have made my pleasant field an empty wilderness.

12:11 They have made it a desolation, and it has mourned for me; the whole earth is desolate with desolation, because there is none who considers within his heart.

12:12 The spoilers have come upon every way¹ of the desert, because the sword of the Lord shall devour from one end of the earth to the other, and there is no peace for all flesh.

83. Here, he threatens punishment in particular.

First, he threatens the punishment of captivity.

Second, he threatens the punishment of the sterility of the land, at they have sown wheat, and harvested thorns (Jer 12:13).

Concerning the first point, there are three things.

First, he determines the punishment, describing the magnitude of the slain: to devour, the multitude of dead bodies. Thus says the Lord God: speak to every fowl and every bird, and to all the beasts of the field: assemble together and make haste; run together from every side to my sacrifice, which I offer for you—a great sacrifice on the mountains of Israel, that you may eat flesh and drink blood. You shall eat the flesh of the strong and drink the blood of the princes of the earth (Ezek 39:17–18).

Then he describes the affliction of the enemy with regard to the slain: many shepherds, that is, the princes of the Chaldeans. Shepherds and their flocks shall come to her (Jer 6:3). Vineyard: the house of Israel. For the vineyard of the Lord is the house of Israel (Isa 5:7). Alternatively, shepherds, the princes of the people, have torn down, by slaughter. And with regard to those oppressed by slavery and captivity: they have trampled. I will take away its hedge, and it will be destroyed (Isa 5:5). And the desolation of the land: they have made my field . . . and it has mourned for me (Jer 12:10–11) albeit too late. And she will say: I will go, and return to my first husband, because it was better for me then than now (Hos 2:7).

Second, he speaks of the cause of their punishment: the whole earth is desolate with desolation, because there is none who considers, the commands of God and his benefits. For this my people is led captive, because they had no knowledge (Isa 5:13).

Third, he gives the measure of the punishment.

First, he shows the multitude of the enemy: upon every way—it is as though he were saying, “They fill all the roads,” of the desert, which is between Jerusalem and Babylon. A burning wind is on the roads, which are in the desert of the way of the daughter of my people, not to winnow, or to cleanse (Jer 4:11).

Second, he shows the multitude of the slain: because the sword, either of illness or even of the Chaldeans. My sword shall devour flesh (Deut 32:42).

Third, he shows the lack of consolation: there is no peace; it is as though he were saying, “No one will be exempt.” There is no peace for the wicked says the Lord God (Isa 48:22).

Punishment of sterility

12:13 They have sown wheat, and harvested thorns; they have received an inheritance, and it did not profit them.¹ You shall be ashamed of your fruits, because of the wrath of the fury of the Lord.

84. Here, he threatens the punishment of sterility.

First, the futility of the seed: they have sown—it is as though he were saying, “The seeds will be corrupted.” Did you not sow good seed in your field (Matt 13:27). I waited for it to produce grapes, and it brought forth wild grapes (Isa 5:4).

Second, the loss of their inheritance: they have received an inheritance, and it did not profit them, because it was stolen by the enemy. Our inheritance has been turned over to strangers (Lam 5:2).

Third, he infers shame: you shall be ashamed, because of the failing of your crops. The vintage has mourned, the vine is weakened, and all who were joyful in heart have sighed (Isa 24:7).

Mercy after punishment

12:14 Thus says the Lord against all my wicked neighbors who touch the inheritance which I distributed to my people Israel: behold, I shall uproot them from their land, and I shall uproot the house of Judah from their midst.

12:15 And when I have uprooted them, I will turn and have mercy upon them, and bring them back; a man to his inheritance, and a man to his own land.

12:16 And it shall be, if they will diligently learn the ways of my people, so that they swear by my name: ‘As the Lord lives!’ As they taught my people to swear by Baal, then they shall be built up in the midst of my people.

12:17 But, if they will not hear, I shall uproot that nation with utter destruction and ruin, says the Lord.

85. Here, he speaks of the consolation that will arise from the punishment of the enemy; and concerning this three things.

First, he speaks of their removal to another country: who touch the inheritance, by harming it. He who touches you is like one who touches the apple of my eye (Zech 2:8). See, I have established you this day over nations and over kingdoms, so that you may root up and pull down, lay waste and scatter, build and plant (Jer 1:10).

Second, their deportation: and when I have uprooted, I will bring you back from the nations (Ezek 36:24).

Third, he speaks of their instruction, by the promise of good things if they do well: and it shall be, if they will diligently learn the ways of my people . . . they shall be built up; it is as though he were saying, “They shall be reckoned among my people,” because it pertains to conversion. And the threat of punishments: but, if they will not hear, I shall uproot that nation with utter destruction and ruin, that is, eternal ruin. If you are willing and will obey me, you shall eat the good things of the earth (Isa 1:19).

Collations

Note that the rulers destroy (Jer 12:10)¹ the people through the perversity of their works: for the shepherds have done foolishly, and have not sought the Lord; therefore, they have not understood, and their whole flock is scattered (Jer 10:21); because of the falseness of their doctrine: my people have been a lost flock, their shepherds led them astray, and have made them wander in the mountains (Jer 50:6); because of the timidity of fear: O shepherd, and idol that forsakes the flock; the sword is upon his arm and upon his right eye (Zech 11:17); because of the austerity of their rule: you commanded with austerity and with power, and my sheep are scattered (Ezek 34:4–5); because of a slackening of care: I will raise up a shepherd in the land who will not visit the forsaken, nor seek the lost, nor heal the wounded, nor nourish what stands, but he shall eat the flesh of the fat, and break their hooves (Zech 11:16).

Allegory of the girdle

Jeremiah’s girdle

13:1 Thus says the Lord to me: go and acquire for yourself a linen girdle, and put it upon your loins, and you shall not put it in water.

13:2 And I acquired a girdle according to the word of the Lord, and I put it upon my loins.

13:3 And the word of the Lord came to me a second time, saying:

13:4 take the girdle which you have acquired, which is around your loins, and rising, go to the Euphrates and hide it there in the cleft of the rock.

13:5 And I went and hid it in the Euphrates, as the Lord had commanded me.

13:6 And it happened after many days that the Lord said to me: arise, go to the Euphrates, and take from there the girdle, which I commanded you to hide there.

13:7 And I went to the Euphrates, and I dug and took the girdle from the place where I had hidden it; and behold, the girdle was corrupted, such that it was fit for no purpose.

86. Here, he shows the dignity of the people from their connection to God.

And it is divided into two parts.

In the first, he gives an analogy;

in the second, the application of the analogy, at and the word of the Lord came to me (Jer 13:8).

Concerning the first point, there are three things.

First, the reception of the people into divine familiarity is signified when he speaks of the Lord’s command: go—more exactly, go to the place where such things are sold—because God himself had first come to the people. Not as though we had loved God, but because he first loved us (1 John 4:10).

Acquire, from me, so that you may possess it with proper right, as a proprietor his inheritance. Moreover, my inheritance is Israel (Isa 19:25). For yourself, for your own use, as the people for the glory of God. I have formed this people for myself; they will tell forth my praise (Isa 43:21). A girdle, which cleaves to the loins, in which resides the concupiscence of love; in like manner the people are received into the divine love. With the cords of Adam I will draw them, with the cords of love (Hos 11:4). Linen, which is taken from the earth unwrought and beautified by human labor; in like manner, the people are beautified by divine labor.¹ But passing by you, I saw you trampled in your own blood (Ezek 16:6).

And you shall not put it in water. Gird your loins like a man; I will inquire of you, answer me. Where were you when I laid the foundations of the earth? (Job 38:3).

And because divine things are mystically expressed through the deeds of the prophet, and not only through his words—for this reason, it is said, I have been represented in the hands of the prophets (Hos 12:10)—he gives further the fulfillment of the command: I acquired, by which is noted the prophet’s obedience. Noah was a just man, and perfect in his generations; he walked with God (Gen 6:9).

Second, the rejection of the people is signified: and the word of the Lord came to me a second time, saying:

take—from yourself; in the same manner I will cast the people away from me: go to the Euphrates—by which is signified the power of the Assyrians and Chaldeans, through whom the people were led captive. The Lord will bring upon them the waters of the river, many and mighty, the king of the Assyrians, and all his glory. And it will rise above all its channels, and overflow all its banks, and will go as a flood through Judah, and passing by, it shall come to the neck (Isa 8:7–8). Hide—like the people, hidden by the waters, as it were: he swallowed me; like a dragon he filled his belly with my tender meats, and he has cast me out (Jer 51:34)—in the cleft, lest it flow away with the water, by which is signified that there would be a future remnant of the people, and that they would not entirely perish. But I will not make an end (Jer 4:27).

Third, the restoration of the people is signified:

when the restoration itself is first signified—and it happened after many days—to signify that they will be many years in captivity. When seventy years shall be fulfilled in Babylon, I shall visit you, and stir up my good word upon you, and lead you back to this place (Jer 29:10). Take from there—in just this manner I will bring the people back. I shall certainly take you from among the nations, and I will gather you from every land, and lead you to your land (Ezek 36:24).

Second is signified the character of the people: and behold, the girdle was corrupted—in the same way, the power and beauty of the people had been consumed. Shall it be useful for any work? Even when it was whole it was not fit for work, how much more when fire has consumed it, and burned it. Shall any work be done with it? (Ezek 15:5).

The allegory’s application

13:8 And the word of the Lord came to me, saying:

13:9 thus says the Lord: thus shall I make the pride of Judah to rot, and the great pride of Jerusalem.

13:10 This wicked people, who refuse to hear my words, and walk in the depravity¹ of their own hearts, and have gone after strange gods, that they might serve them and worship them: and they shall be like this girdle, which is fit for no purpose.

13:11 For as a girdle cleaves to the loins of a man, so have I closely fitted the whole house of Israel and the whole house of Judah to myself, says the Lord, that they should be to me a people, in name, and praise and glory; but they did not hear.

13:12 You shall speak, therefore, this word to them: thus says the Lord God of Israel: every small jar shall be filled with wine. And they will say to you, ‘Do we not know that every small jar shall be filled with wine?’

13:13 And you shall say to them: thus says the Lord: behold, I shall fill all the inhabitants of this land, and the kings from the line of David, who sit upon his throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness.

13:14 And I will scatter them, a man from his brother, both fathers and sons alike, says the Lord.¹ I shall not spare, and I will not yield, nor will I have mercy, that I should not scatter them.²

13:15 Hear, and perceive with your ears; do not be lifted up, for the Lord has spoken.

13:16 Give glory to the Lord our God before it grows dark,¹ and before you strike your feet against the dark mountains; you shall await the light, and he shall turn it into the shadow of death and into darkness.

13:17 But if you will not hear this, your soul shall weep in secret for your pride. Weeping, it shall surely weep, and my eye shall stream tears, for the flock of the Lord has been taken captive.

13:18 Say to the king and to the queen:¹ humble yourselves; sit on the earth, for the crown of your glory has come down from your head.

13:19 The cities of the south are shut up, and there is none who may open them. All Judah is taken away captive, with an entire captivity.

13:20 Lift your eyes and see, you who come¹ from the north: where is the flock that was given to you, your beautiful cattle?

13:21 What will you say when he visits you? For you have taught them against yourself, and instructed them against your own head. Will pain not take hold of you, as a woman in labor?

13:22 And if you say in your heart, ‘Why have these things come to me?’ For the multitude of your iniquities has your nakedness been revealed, and the soles of your feet are defiled.

13:23 Can the Ethiopian change his skin, or the leopard his spots, and will you be able to do well when you have learned evil?

13:24 And I will scatter them like chaff which is caught by the wind in the desert.

13:25 This is your lot, your portion and measure from me, says the Lord, because you have forgotten me, and have trusted in a lie.

13:26 Therefore, I have also bared your leg against your face, and your shame has become apparent.

13:27 Your adultery, and your neighing, the wickedness of your fornication; I saw your abominations upon the hills of the field. Woe to you, Jerusalem! Will you not be made clean after me; how long yet?¹

87. Here, he gives the application of the allegory, and concerning this, he makes two points.

First, he applies the allegory to the punishment: thus shall I make to rot, that all their vigor and beauty should pass away. The beasts shall rot in their own dung (Joel 1:17).

And with regard to the cause of the punishment: disobedience—this wicked people. The Lord said to Moses: speak to the sons of Israel: you are a stiff-necked people (Exod 33:5). And they shall be like this girdle. He shall be broken small, as a clay jar is broken with a mighty destruction (Isa 30:14).

And with regard to the grace of divine familiarity: for as a girdle cleaves to the loins of a man, so have I closely fitted the whole house of Israel . . . to myself. Behold, the heavens belong to the Lord your God, and the heaven of heavens, the earth, and all that is in it; yet he was closely joined to your fathers, and loved them, and has chosen their seed after them; that is you, from among all the nations, as has been proven this day (Deut 10:14–15).

Second, he attends particularly to the order of the punishment: you shall speak, therefore. And concerning this are two things.

First, he shows the imminent danger, and he gives an example: every small jar, that is, any one of the people, shall be filled with wine, of tribulation. You shall thresh the mountains and break them small, and take them up like dust (Isa 41:15). He shows their contempt for the example: and they will say. For who does not know the things which you know (Job 12:3).

And he gives an explanation thereof: and you shall say to them.

With regard to the blindness of their heart: drunkenness, as not knowing what they are doing. Waver to and fro, and stagger, be drunk, and not from wine (Isa 29:9).

And with regard to the captivity: and I will scatter them, lest they be consoled by one another. Consolation is hidden from my eyes, because he shall make a separation between brothers (Hos 13:14–15).

With regard to the severity of the sentence: I shall not spare, and I will not yield, to moving them, as it were, because they are stubborn; alternatively, to proving them incontestably guilty, because they are manifestly wicked. The jealousy, and fury of a husband will not spare in the day of vengeance, nor will he yield to the prayers of any man, nor accept very many gifts for satisfaction (Prov 6:34–35).

Second, he gives them useful counsel for escaping, namely, that they should humble themselves: hear.

First, he speaks to the whole people when he advises them to avoid the fault of pride: do not be lifted up, by pride. The Lord has spoken, this counsel or the punishments which I have predicted: do not raise your horn on high, or speak wickedness against God (Ps 74:5) and against the commandment of God, because these things are the beginnings of all sin.

Give glory to the Lord our God. Ascribe greatness to our God. The works of God are perfect, and all his ways judgment (Deut 32:3–4). Taking up once more the imminent danger of blindness of the heart, before it grows dark, that is, before tribulations overtake you, in which you will not know what to do. Walk while you have the light, that the darkness may not overtake you (John 12:35). Of the captivity: before you strike, while being led into captivity, against the dark mountains, of Babylon, so called because of their height, or from the lack of visibility, or from the multitude of vapors.¹ Raise the standard upon the dark mountain, shout (Isa 13:2). And of the severity of the sentence: you shall await the light, that is, divine consolation, and you will not have it. We waited for peace, and there was no good; a time of healing, and behold, fear (Jer 8:15).

And when he marks out the punishment for their contempt of this counsel, he speaks of the prophet’s compassion: but if you will not hear this, your soul shall weep in secret so that the victors may not be offended. Withdraw from me, I will weep bitterly. Do not try to comfort me for the destruction of the daughter of my people (Isa 22:4). Do not lament, or weep, but languish in your iniquities (Ezek 24:23). And the reason for his compassion: weeping, it shall surely weep, and my eye shall stream tears, for the flock of the Lord has been taken captive. Below: my people have been a lost flock; their shepherds led them astray, and have made them wander in the mountains (Jer 50:6).

Second, he gives the same counsel to the king, inviting him to humility: say to the king, Jekoniah, and to the queen, his mother—because he gave himself over to Nebuchadnezzar with his mother (2 Kgs 24:12–15)—sit on the earth, as a sign of humility. Come down, sit in the dust, O virgin daughter of Babylon, sit on the ground (Isa 47:1). And he gives the reason from the loss of the kingdom: for the crown . . . has come down from your head. The crown has fallen from our head (Lam 5:16).

As a result of the siege of the cities: the cities of the south, because the lot of Judah was towards the south (Josh 15:1–12), who may open, breaking the siege, namely, the Egyptian siege. And, as a consequence of the captivity of the people, is taken away. Judah has gone away because of her affliction, and the greatness of her bondage; she has dwelt among the nations, but has found no rest (Lam 1:3).

Third, he gives the same counsel to the royal city:

first, he urges them to humility;

second, he wonders at their stubbornness, at woe to you, Jerusalem (Jer 13:27).

He urges them to humility for four reasons.

First, the power of the enemy, when he sets forth the power of the enemy: lift, by way of consideration; you who come from the north, against the strong. Behold, a people are coming from the land of the north, and a great nation shall arise from the ends of the earth (Jer 6:22). And he excludes confidence in their subjects: where is the flock, the multitude of people who were subject to you? It is as though he were saying, “The royal and priestly city will not be able to help you.” Behold, I, even I am against the shepherds. I will require my flock from their hand, and I will make them to cease, that they may no longer pasture my flock, nor will the shepherds pasture themselves; and I will free my flock from their mouth, and they will be prey for them no more (Ezek 34:10).

And when he gives the reason why it is being delivered into the hands of the enemy, he takes away their excuse: what will you say to excuse yourself? If he wished to contend with him, he would not be able to answer him (Job 9:3). And he gives the reason: for you have taught—while calling them to come to your aid, you made them know your works. Moreover you have taught malice to be your ways (Jer 2:33). Alternatively, he touches on Hezekiah’s showing of the treasury to the messengers of the king of Babylon (Isa 39:2).

Second, by the infliction of pain, he threatens pain: will pain not take hold of you? Above: for I heard the voice as of a woman giving birth, the pains as of a woman in labor (Jer 4:31).

He gives the reason as arising from the multitude of their sins: and if you say in your heart, ‘Why have these things come to me?’ as a punishment. Your nakedness,¹ the most shameful sins; the soles, the affections. Because of your great wickedness, and your endless iniquities (Job 22:5). Alternatively, he is here speaking of the fact that they were led into captivity on foot, and that while crossing rivers they had to uncover their shameful members, and bare feet; and, therefore, their soles were soiled with mud and dust. Uncover your shame, bare your shoulders, unveil your legs, cross the rivers, and your ignominy will be revealed, and your shame seen (Isa 47:2).

And from the stubbornness of their sins: can the Ethiopian change; it is as though he were saying, “You are able to change with difficulty”; the Ethiopian, because of the natural staining of sin; the leopard, because of their deceitfulness, or the diversity of their sins; when you have learned, by use. It is a proverb: a young man according to his way, and when he is old, he will not depart from it (Prov 22:6).¹

Third, he urges them to humility by reason of the future captivity, when he threatens the dispersion of captivity: and I will scatter. My God, make them like a wheel, and like chaff before the face of the wind (Ps 82:13). Scatter them in your strength (Ps 58:11).

And he gives the reason: this is your lot—what is due to you because of your sins—in a lie. In measure for measure when she has been cast down, he will judge her (Isa 27:8).

Fourth, by reason of the revelation of their sins.

First, he speaks of the threat: I also have bared, the shame of your sins, against your face, that you might recognize yourself. And your shame has become apparent, even to others. I will bare your ignominy before them, and they will see all your shame (Ezek 16:37).

And then he gives the cause: I saw your abominations upon the hills of the field; it is as though he were saying, “Because you have publicly sinned, you will be publicly punished.” On every high hill, and under every leafy tree you have lain as a harlot (Jer 2:20).

Finally, he wonders at their obstinacy: woe to you. How long yet after me, are you coming, or do you boast that you walk after me? Sons of men, how long will your hearts be heavy, why do you love vanity, and you seek after a lie? (Ps 4:2).

Collations

Note that mystically sometimes wine (Jer 13:12) is good, and sometimes bad. For there is the good wine of the wisdom of contemplation: drink the wine which I have mixed for you (Prov 9:5). Of divine love: I will give you a drink of spiced wine, and the juice of my pomegranates (Song 8:2). Of compunction: you have given us to drink of the wine of compunction (Ps 59:3). There is the bad wine of fraudulent deception: their wine is the bile of dragons, the incurable venom of asps (Deut 32:33). Of carnal delight: all nations have drunk from the wine of the wrath of her fornication, and the kings of the earth have fornicated with her (Rev 18:3). Of divine indignation: if anyone shall have worshiped the beast, and his image, and received his mark on his forehead, or on his hand, he shall drink of the wine of the wrath of God, which is mixed with pure wine in the cup of his wrath (Rev 14:10).

It is also to be noted that the Holy Spirit is called south (Jer 13:19) because of his heat: are your clothes not hot, when the south wind has blown through them (Job 37:17); because of his splendor: God will come from the south,¹ and the holy one from mount Paran. He has covered the heavens with his glory (Hab 3:3); because of the height of his flight: does not the hawk grow feathers through your wisdom, stretching his wings to the south (Job 39:26); because of the multiplication of the rains: turn, O Lord, our captivity, as the torrent in the south² (Ps 125:4); because of the fruiting of trees: come, south wind, blow upon my garden, and its fragrances will spread abroad (Song 4:16).

Jeremiah entreats God for mercy

Disaster of the drought

14:1 The word of the Lord which came to Jeremiah, concerning the words of the drought.¹

14:2 Judah has mourned, and her gates have fallen, and are darkened in the land, and the cry of Jerusalem is gone up.

14:3 The nobles have sent their inferiors to the water; they came to draw. They found no water; they brought their vessels back empty. They were confounded and afflicted, and covered their heads.

14:4 Because of the devastation of the land, for the rain has not come upon the earth, the farmers are confounded; they have covered their heads.

14:5 For the hind also has given birth in the field and left it, for there was no grass.

14:6 And the wild asses stood upon the rocks; they snuffed up the wind like dragons; their eyes failed because there was no grass.

88. Here, the prophet begins to interpose his prayer to God on their behalf, that in some way they may obtain mercy, at least after some chastisements.

It is divided into two parts.

In the first, he presents a certain discussion the prophet had with the Lord, so as to obtain this by entreaty;

afterwards, in the second part, he sets forth the final determination: and the Lord said to me (Jer 15:1).

Concerning the first idea, there are two points.

In the first, he sets down the affliction of the people, which is the occasion of his prayer;

in the second, he places the prophet’s discussion with the Lord, at if our iniquities (Jer 14:7).

Concerning the first idea, there are two points.

First, he gives the title of the prophecy: this is the word, of interior revelation, which came . . . concerning the words, which are to be announced exteriorly, of the drought, which came upon them when the captivity was imminent. Alternatively: concerning the words of the drought, that is, concerning a drought worthy of words.

Second, the inconvenience of the drought follows:

first, with regard to the affliction of men, specifically the lack of drinking water, he speaks of their sadness: Judah has mourned, afflicted with thirst. The vintage has mourned, the vine is weakened, and all who were joyful in heart have sighed (Isa 24:7). Gates, the judges who used to sit in the gates, have fallen, from their original joy; are darkened, that is, are shrouded in the darkness of tribulation. He has struck her gates to the ground; he has destroyed and broken her bars (Lam 2:2).¹ Alternatively, because the walls were becoming loose due to excessive dryness, when the gates collapsed it was not possible to repair them because of the shortage of water. The cry, of complaint and lament. There shall be a cry for wine in the streets; all happiness, and joy has been taken away from the land (Isa 24:11).

And he gives the cause of the sadness: the nobles have sent their inferiors to the water. The poor and needy seek water, and there is none; their tongue has become dry with thirst (Isa 41:17). And with regard to the bareness of the land, a blow against their possessions: they were confounded and afflicted, and covered their heads, as a sign of shame. You shall be ashamed of your fruits, because of the wrath of the fury of the Lord (Jer 12:13).

And against their farmers: for the rain has not come. The farmers are confounded; the vinedressers have wailed, for the grain and the barley, for the harvest of the field has perished, the vineyard is confounded, and the fig tree has grown weak (Joel 1:11).

Second, he speaks of the affliction of the forest animals: with regard to the deer: for the hind also has given birth in the field, and left it; the deer is an animal which has much concern for the care of her offspring. Have you known the time when the ibex give birth on the rocks, or have you seen the hinds bring forth young? (Job 39:1).

And with regard to the wild asses: and the wild asses, who, nevertheless, endure thirst for long periods. The wild asses will wait in their thirst on the cliffs (Ps 103:11), on which there is more wind; they snuffed up, as relief from thirst, like dragons, who snuff the wind because of thirst. As a wild ass accustomed to the wilderness, in his desire he has snuffed up the air of his love (Jer 2:24).

God’s refusal of prayers

14:7 If our iniquities should testify against us, O Lord, act according to your name, for our turnings away are many; we have sinned against you.

14:8 The expectation of Israel, our savior in the time of trouble, why shall you be like a stranger in the land, and like a traveler turning aside to tarry the night?

14:9 Why shall you be as a vagrant man, as a strong man who cannot save? But you, O Lord, are in our midst, and your name is called upon us; do not forsake us.

14:10 Thus says the Lord to this people, who loves to move their feet, and has not stood still, and has not pleased the Lord: now their iniquity shall be remembered, and their sins visited.

14:11 And the Lord said to me: do not pray for the good of this people.

14:12 Though they fast, I will not hear their prayers, and if they offer me holocausts and sacrifices, I will not accept them, for I shall consume them with the sword, and famine, and pestilence.

89. Here, he begins to pray to God for the people.

First, he makes an argument for mercy from the divine nature;

second, from the predictions of the prophets, at and I said: a, a, a (Jer 14:13);

third, from the former love of the people, at have you utterly cast off Judah? (Jer 14:19).

Concerning the first, there are two points.

First, he gives the prophet’s speech, in which he proposes three things: trusting in mercy—if our iniquities should testify against us, for punishment. Our iniquities are multiplied before you, and our sins bear witness against us (Isa 59:12). A help in tribulations which have found us too often (Ps 45:2).

Then he sets forth constancy: why shall you be like a stranger in the land? It is as if he were saying, “It is unworthy of your constancy to forsake your vineyard, as one who tills another’s field”; like a traveler, you forsake your own house, as a traveler forsakes his night lodgings.

Why shall you be as a vagrant man, abandoning your inheritance as a man who is vagrant and of indeterminate residency abandons his own dwelling place. I have left my house, I have forsaken my inheritance (Jer 12:7).

He also sets forth power: as a strong man who cannot save; it is as though he were saying, “It is not fitting to your power that you should not save those whom once you took into your protection.” The Egyptians will say, ‘He was not able to bring this people into the land for which he had sworn’ (Num 14:16); therefore, he killed them in the wilderness. And he sets forth the idea that their care is due to him: but you are in our midst, as an inheritance, as it were, and your name, just as subjects are defended by the name of the king. I will dwell amongst them, and walk amongst them, and I will be their God, and they will be my people (1 Cor 6:16). And he concludes: do not forsake us, lest your constancy and power be blasphemed. Do not forsake me, O Lord, nor despise me, O God of my salvation (Ps 26:9).

Second, he gives the Lord’s response: thus says the Lord.

First, he exposes their guilt: who loves to move their feet, the affections, because of inconstancy in the good and movement from evil to evil. A wandering woman, impatient of quiet, her feet unable to stay at home (Prov 7:11). Or because of sending to Egypt for help: Egypt will help in vain, and to no purpose. Therefore, have I cried out concerning this: it is only pride; be still (Isa 30:7).

Second, he threatens punishment: now shall be remembered, referring to punishment. I shall visit their iniquities with a rod, and their sins with stripes (Ps 88:32).

Third, he excludes any remedy:

and first, of prayer: do not pray for the good of this people. Above: therefore, you shall not pray for this people, neither take up praise, or prayer for them and do not stand against me, because I will not hear you (Jer 7:16).

Second, of fasting: though they fast. Why have we fasted, and you have not regarded; we have humbled ourselves, and you did not know (Isa 58:3).

Third, of sacrifice: if they offer. I have no pleasure in you, says the Lord of hosts, and I will accept no gift from your hand (Mal 1:10).

Destruction of false prophets

14:13 And I said: a, a, a, O Lord God. The prophets say to them, ‘You shall not see the sword, and there will be no famine among you, but he will give you true peace in this place.’

14:14 And the Lord said to me: the prophets have prophesied falsely in my name. I have not sent them, and I have not commanded them, neither have I spoken to them. They prophesy to you a lying vision, divination, deception, and the seduction of their own heart.

14:15 Therefore, thus says the Lord concerning the prophets, whom I have not sent, who prophecy in my name, saying, ‘There shall be no sword or famine in the land.’ These prophets shall be consumed by sword and famine.

14:16 And the people to whom they prophecy will be cast out in the streets of Jerusalem because of famine and the sword, and there will be none to bury them, they and their wives, their sons and daughters; and I shall pour out this evil upon them.

14:17 And you shall speak this word to them: let my eyes stream down tears by night and by day, and not be silent, for with a terrible destruction is the virgin daughter of my people destroyed, by an exceedingly great blow.

14:18 If I go out to the fields, behold those killed by the sword; and if I go into the city, behold those wasted by famine. The prophet also and the priest have gone away to a land they knew not.

90. Here, he takes up his argument from the predictions of the prophets.

First, he gives the intercession of the prophet: a, a, a, for the threefold punishment he had just mentioned. The prophets, false prophets; true peace, lasting and unfeigned on the part of the enemy. Why have you deceived this people and Jerusalem, saying, ‘You shall have peace? And behold the sword has come even unto the soul’ (Jer 4:10).

Second, he gives the Lord’s response: and the Lord said.

First, he shows the falseness of the prophets with regard to the actions they take: I have not sent, to perform anything; I have not commanded, by enjoining a duty upon them; neither have I spoken, by inspiring the gift of prophecy. I did not send prophets, yet they ran; I did not speak to them, yet they prophesied (Jer 23:21). And with regard to the peace which they predicted: a lying vision . . . the seduction of their own heart, that is, words thought out to lead others astray. They see vain things, and divine a lie, saying, ‘The Lord has spoken’ when the Lord did not send them (Ezek 13:6).

Second, he threatens a punishment as much for the prophets who preach as for the people who believe: therefore, thus says the Lord. There will be those who bless this people and lead them astray, and those who are blessed will be cast down headlong (Isa 9:16).

Third, the compassion of the prophet is made known to the people: and you shall speak to them: let my (or your) eyes stream down tears. And in this manner the lament of repentance is made known. Stream down tears like a torrent (Lam 2:18). The reason for this is given: for with destruction, because of the multitude of the slain; terrible, because of their incorrigibility; exceedingly, because of its duration. I shall break them small, as a clay jar is broken with a mighty destruction (Isa 30:14).¹

And he gives the manner of their destruction with regard to the punishment of slaughter: if I go out, of doors, and if I go into, by consideration. Without, he shall slay them with the sword, and within, fear—the young man together with the virgin, the nursing mother, and the old man (Deut 32:25). With regard to the captivity: the prophet also. Above: I will scatter them among the nations, which they have not known, neither they nor their fathers (Jer 9:16).

Jeremiah’s prayer for Israel

14:19 Have you utterly cast off Judah, or has your soul detested Zion? Why have you struck us so that there is no healing? We have waited for peace, and there is no good; a time of healing, and behold, trouble.

14:20 We have acknowledged our wickedness, O Lord, and the iniquities of our fathers, for we have sinned against you.

14:21 Do not make us a reproach, because of your name, neither disgrace in us the throne of your glory; remember, and do not break your covenant with us.

14:22 For are there among the idols of the nations any who make rain, or can the heavens give showers, unless you will it? Are you not the Lord our God, for whom we wait? For you have made all these things.

91. He takes up his argument from the former love of the people: concerning this, there are three things.

First, he wonders at the rejection of the beloved people, astonished at the hatred: have you utterly cast off Judah? It is as though he were saying, “It seems astonishing.” But you have utterly cast us off, you are exceedingly angry with us (Lam 5:22). So that there is no healing. With an incurable wound, subjecting the nations in anger (Isa 14:6).

Second, he speaks of the recognition of the punishment: we have waited. Above: we waited for peace, and there was no good; a time of healing, and behold, fear (Jer 8:15).

And of guilt: we have acknowledged. I have acknowledged my iniquity, and my sin is ever before me (Ps 50:3).

Third, their petition is given: do not make us. You have made us a reproach to our neighbors, a mockery and a derision to those around us (Ps 43:14).

Fourth, the motive for the petition from the sanctity of the temple: the throne of your glory, of the mercy seat and of the ark, by which you showed your glory with miracles and revelations. The throne of the glory of the height from the beginning is the place of our sanctification. The expectation of Israel (Jer 17:12–13).

And from the weakness of idols: for are there among the idols of the nations any who make rain, or can the heavens give showers, by themselves as primary causes? Who is the father of rain, or who has begotten the drops of the dew (Job 38:28). From the power of God: are you not the Lord our God? You have made these things, the rains, and everything of this sort. At his word, he gives an abundance of waters in heaven, and raises the clouds from the ends of the earth (Jer 10:13).

Collations

It is to be noted that some peace (Jer 14:13) is false: living in a great war of ignorance, they call so many and such great evils peace (Wis 14:22). Some are fraudulent: they speak peace with their neighbor, but evil is in their hearts (Ps 27:3). Some transitory: for when they say peace and security, then destruction comes suddenly upon them (1 Thess 5:3).

It should also be noted that a throne (Jer 14:21) may be understood mystically in three ways.

One is as the throne of glory, and this in four ways. Manifestly with regard to the loftiness of its nature: I saw the Lord sitting upon a throne high and lifted up, and the whole earth was full of his majesty (Isa 6:1); with regard to the serenity of peace: they will call Jerusalem the throne of the Lord; and all nations shall be gathered together in her in the name of the Lord in Jerusalem (Jer 3:17); with regard to the depth of knowledge: and I looked, and behold, in the firmament, which was above the head of the cherubim, something like a sapphire stone, as the appearance of the likeness of a throne over it (Ezek 10:1); with regard to its eternal permanence: but you, O Lord, will remain forever, your throne from generation to generation (Lam 5:19).

Another is as the throne of mercy, preparing for obedience to God: I shall fix that stake in a sure place, and it shall be as a throne of glory for the house of his father; and I shall hang all the glory of his father upon it (Isa 22:23); for the sentence of justice: by justice shall the throne of the king be established (Prov 16:12); for mercy to one’s neighbors: and his throne shall be prepared in mercy, and he shall sit upon it in truth in the tent of David (Isa 16:5); for the grace of humility: the place of my throne, and the place of my footsteps, where I dwell in the midst of the sons of Israel forever (Ezek 43:7).

Another is as the throne of justice, preparing for judgment: who shall grant me to know, that I may find it, and come even to his throne (Job 23:3); for the correction of evil: the king, who sits upon the throne of judgment, shall scatter every evil thing with his gaze (Ps 20:8); to condemn the incorrigible: I saw the Lord upon his throne, and the whole host of heaven standing by at his right and at his left (1 Kgs 22:19); to defend the good: he shall sit upon the throne of David, and upon his kingdom to establish it, and to strengthen it in judgment, and justice, from henceforth and forever (Isa 9:7).

Jeremiah’s prayer continued

God rejects Jeremiah’s prayer

15:1 And the Lord said to me: even if Moses and Samuel stood before me, my soul would not be for this people. Drive them out from before my face, and let them depart.

15:2 But if they should say to you, ‘Where shall we go?’ you shall say to them: thus says the Lord: those who are for death, to death, and those who are for the sword, to the sword, and those who are for famine, to famine, and those who are for captivity, to captivity.

15:3 And I will visit upon them four kinds, says the Lord: the sword to slay, and dogs to tear, and the birds of heaven and the beasts of the earth to devour and destroy.

15:4 And I shall give them in burning anger to all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, the king of Judah, and because of all that he did in Jerusalem.

92. Here is given the final and decisive rejection of the prophet’s prayer for the people.

First, the rejection of the prayer is set forth;

second is shown the stubbornness of the people, which is the cause of this: the sin of Judah is written with an iron pen, and a nail of diamond (Jer 17:1).

Concerning the first, there are two points.

First, he forbids the prophet to pray for the people;

second, he commands that he shun their society as one who excommunicates: and the word of the Lord came to me, saying (Jer 16:1).

Concerning the first, there are two points.

First is given the rejection of the prayer of the prophet praying for the people;

second, as though despairing of the wellbeing of the people, he pours forth a prayer for himself, at woe to me, O my mother! (Jer 15:10).

Concerning the first, there are two points.

First, the prayer is rejected;

and second, the reason for its rejection is given: who shall have mercy upon you, Jerusalem? (Jer 15:5).

Concerning the first, there are two points.

First, the rejection of the prayer is considered: even if Moses and Samuel stood—who were efficacious in prayer, because they were solicitous for the people and prayed for their enemies. Regarding Moses, this is mentioned in Exodus 22; and regarding Samuel, in 1 Samuel 12.

My soul, the affections; it is as though he were saying, “It is not for any failure on the part of the one praying that the prayer is not heard, but because of the failings of the people for whom prayer is made.” And if these three men, Noah, Daniel, and Job, shall be in their midst, they shall deliver their own souls by their justice (Ezek 14:14). As it says below in the same place: even if these three men shall be in their midst, they shall deliver neither sons nor daughters, but they themselves alone shall be delivered (Ezek 14:18).

Second, the rejection of the nation, for which he was praying, is considered:

and first, with regard to the end from which the rejection begins: drive them out, show that they have been cast out, from before my face, that they may not see me, and be defended by my presence. Behold, you drive me out this day from the face of the earth, and I shall be hidden from your face (Gen 4:14).

Second, with regard to the end to which the rejection is directed, he gives the fourfold danger: but if they should say to you, ‘Where shall we go?’ you shall say to them . . . those who are for death, to death, by pestilence; it is as though he were saying, “These diverse persons shall be subject to these sundry punishments.” A third part of you shall die by plague, and be consumed by famine in the midst of you, and a third part of you shall fall by the sword around you, and a third part I shall scatter to every wind, and I shall draw my sword after them (Ezek 5:12).

And he excludes the remedy of consolation—of burial for the dead: and I will visit upon them four kinds, already mentioned, namely death, sword, famine, and captivity. And I will add dogs in addition to this. And the dead of this people shall be as food for the birds of the air and the beasts of the earth, and there shall be none to drive them away (Jer 7:33).

And of mercy with regard to the captives: and I shall give them in burning anger, that is, in the burning anger of hatred, because of Manasseh, who did many evil things (2 Kgs 21:2–9). Whence in the same place it says: nevertheless, the Lord has not turned from the wrath of his great anger, by which his wrath was stirred up against Judah, because of the offences by which Manasseh provoked him (2 Kgs 23:26). But the people are punished for the sins of the king, because at that time an evil man was permitted to rule because of the sins of the people. Who made a hypocrite to rule because of the sins of the people (Job 34:30), further, because the people imitated the sins of the king. As is the ruler of a city, so are they who dwell in it (Wis 10:2). The prince who willingly hears the words of a deceitful man has all his ministers wicked (Prov 29:12).

Cause of Israel’s rejection

15:5 Who shall have mercy upon you, Jerusalem, or who shall grieve for you, or who shall go to seek your peace?

15:6 You have left me, says the Lord; you have gone away backwards; and I shall stretch out my hand upon you, and I will slay you. I am weary of entreating you.

15:7 And I shall scatter them with a winnowing-fork in the gates of the land. I have slain and I have destroyed my people, yet they have not turned back from their ways.

15:8 Their widows are multiplied to me more than the sand of the sea; I have brought upon them against the mother of the young man a spoiler at midday; I have sent fear upon their cities suddenly.

15:9 The one who bore seven sons is made weak; her soul fails; the sun has set upon her when it was still day; she is put to shame, and has blushed. And those who remain of them I will give to the sword in the sight of their enemies, says the Lord.

93. Here, he gives the reason for their rejection.

First, a question of wonderment is set forth: and first, the mercy of the judge is excluded: who shall have mercy upon you? Second, the satisfaction of some compassionate person: or who shall grieve for you? Third, the prayer of some mediator: or who shall go to seek your peace?, which God has withheld, because you continue in so many sins. Call his name ‘Without Mercy’ because I shall not continue to have mercy on the house of Israel, but I shall forget them utterly (Hos 1:6).

Second, he gives the reason for their rejection:

and first, from their ingratitude, he speaks of their guilt: you have left me. They have abandoned the Lord, they have blasphemed the Holy One of Israel, they have turned away backwards (Isa 1:4). And the punishment: and I shall stretch out my hand upon you. For all these things his anger is turned not back; but his hand is yet outstretched (Isa 9:12).

Second, from their stubbornness:

first, because they have not been turned back by his entreaties, he speaks of their guilt: I am weary of entreating you; it is as though he were saying, “I have implored you so often to turn back”; or, “I would have labored, if it had been possible.” You have made me to serve in your sins; you have wearied me with your iniquities (Isa 43:23).

And the punishment: and I shall scatter them with a winnowing-fork, by the army of the Chaldeans, as straw from the threshing floor, in the gates of the land, that is, to the ends of the earth: for a gate is the outermost part of a house or city. Whose winnowing-fork is in his hand, and he shall cleanse his threshing floor, and gather his wheat and his barley into his barn, but the straw shall he burn with unquenchable flame (Luke 3:17).

Second, because they are not corrected by chastisements:

first, he speaks of their hardness, and of their chastisement in general: I have slain, and I have destroyed, by leading them captive. In vain have I struck your children; they have not received correction (Jer 2:30).

And in particular, with regard to the women, who are more wretched and doleful at the loss of their husbands: their widows are multiplied to me more than the sand of the sea, hyperbolically—it is as though he were saying, “They were innumerable.” Upon her orphans, and her widows he shall not have mercy (Isa 9:17). And at the loss of an only-begotten son: I have brought upon them a spoiler, a slayer of the son, at midday, in which one sees the power of the enemies, who do not fight from ambuscades, but openly; suddenly, from which is shown their powerlessness to resist, because they have not taken heed. Her destruction shall come suddenly, when it is not expected (Isa 30:13).

And also with regard to the death of many sons at the same time, he speaks of the death of a child: is made weak, deprived of her sons, who are the strength of a mother. Until the barren mother bears many sons, and she who has many is made weak (1 Sam 2:5). And the sadness of the mother: her soul fails, because of the shock. The sun, of joy, has set upon her, because of the grief of her sorrow, which darkens the heart; she is put to shame, within; she has blushed, without, lacking that in which she once gloried. The sun will set at midday, and I shall make the land to grow dark in the day of light (Amos 8:9).

Second, he threatens punishment: and those who remain, after the above-mentioned chastisements. The Lord shall make you to fall before your enemies, and you shall go out one way against them, and flee seven ways from them, and you shall be scattered through all the kingdoms of the earth (Deut 28:25).

Jeremiah prays for himself

15:10 Woe to me, O my mother! Why did you give birth to me, a man of contention, a man of discord in the whole land? I have not lent on usury, nor has anyone lent to me on usury; all curse me.

15:11 The Lord says: it shall surely be well with your remnant, and I shall surely help you in the time of affliction, and in the time of trouble against the enemy.

15:12 Shall iron be allied with the iron of the north, and with bronze?

15:13 I shall give your riches and your treasures freely for spoil for all your sins and in all your borders.

15:14 And I will bring your enemies from a land you know not, for a fire is kindled in my wrath; and it shall burn upon you.

94. Here, the prophet prays for himself, as though despairing of the people.

First, he gives his own lament, and then sets forth the discord of the enemy: woe to me, that is, this hangs over me because I was born. Of contention, that is, because of whom there is contention, because I foretell unfavorable and evil things; of discord, because some attack me, and others defend me. This was also fulfilled in Christ. Why have you brought me forth from the womb? If only I had perished, that no eye might see me (Job 10:18). He excludes the cause of the discord, which most often is wont to arise from contracts. I have not lent on usury. All curse. They curse him, and you bless. Let those who rise against me be put to shame, but your servant shall rejoice (Ps 108:28).

Second, he speaks of the consolation of the Lord: the Lord says.

First, with regard to his own safety in the advancement of himself and his relatives in goods: with your remnant, that is, with those who cleave to you—for he did not have any children, as is shown below (Jer 16:2); it shall surely be well, that is, they will be well. This is aposiopesis,¹ so one must supply: “I am not believed.” And with regard to deliverance from evils: I shall surely help—I am prepared to help. Blessed be the God, and Father of our Lord Jesus Christ, the father of mercies, and the God of all consolation, who consoles us in all our tribulation (2 Cor 1:3–4).

Second, with regard to the affliction of the enemy, he threatens an implacable enemy.

First, he excludes a concord with the enemy, because they wished to unite with the prophet: shall, the people of Judah, who are the iron, because of their hardness, and bronze, because of want of endurance, be allied with the iron of the north, that is, with the Chaldeans? It is as though he were saying, “No.” Bronze and iron, all have been corrupted. The bellows have failed; the lead is consumed in fire (Jer 6:28–29). Alternatively, you are the iron, preaching hard things to them, who are iron and bronze, and you cannot be allied with them. Do not wonder if the world hates you; know that they hated me before you (John 15:18).

Second, he excludes confidence in an alliance, whether by gifts: I shall give your riches and your treasures freely for spoil; it is as though he were saying, “Nothing shall help you,” in all, that is, for all. Take the silver, take the gold, and there is no end of riches from every goodly vessel (Nah 2:9).

Or whether by entreaty: and I will bring; it is as though he were saying, “You shall not be able to ask them, because they will not understand.” He will raise a signal to the distant nations, and whistle to him from the ends of the earth (Isa 5:26).

Third, he gives the reason: for a fire is kindled. A fire is kindled in my wrath, and it shall burn to the very depths of hell, and devour the earth with its bud, and burn the foundations of the mountains (Deut 32:22).

Jeremiah’s petition

15:15 You know, O Lord; remember me, and visit me, and defend me from those that persecute me. Do not take me away in your forbearance; know that I have borne reproach for your sake.

15:16 Your words were found, and I ate them; and your word has become the joy and gladness of my heart, for your name is called upon me, O Lord God of hosts.

15:17 I have not sat in the council of jesters, and I have gloried because of the presence of your hand; I sat alone, for you have filled me with threats.

15:18 Why has my sorrow become continual, and why has my incurable wound refused to be healed? It has become to me as the falsehood of treacherous waters.

95. Here the petition of the prophet is given:

first, his own prayer;

second, the response of the Lord, at because of this the Lord spoke these things (Jer 15:19).

Concerning the first point, there are three things.

First, he sets down the comfort of divine consolation: you know, what I suffer and what I have done. Remember, by the effect of mercy. Remember my poverty and my transgression, wormwood and bile (Lam 3:19). He seeks comfort: and visit me, with consolation. Your consolation has kept my spirit (Job 10:12). He excludes deferral: do not take me away in your forbearance. For the most high repays with patience (Wis 5:4).

Second, he mentions his merit, setting forth the reproach which he has endured patiently for God, and he speaks of the injustice done him: know, show that you know by effect; for your sake, while I obeyed your commands and announced hard things to the people. For your sake I have borne reproach, shame has covered my face (Ps 68:8).

And of his experience of spiritual joy: your words were found, finished, as it were, and I ate, delighted in them. How sweet are your words to my throat; they are sweeter than honey to my mouth (Ps 118:03). He also gives the reason: for your name is called upon me, when I am called a prophet of the Lord. Your name is called upon us (Jer 14:9).

He also sets forth the society which he prudently avoided, mentioning his solitude: I have not sat in the council of jesters, much less of the wicked, lest I should lay aside my heaviness of heart and be free of your commands. I have never associated myself with jesters, nor made myself a companion of those who walk in levity (Tob 3:17). He speaks of his interior exaltation: and I have gloried because of the presence of your correcting hand. Gladly will I glory in my infirmities (2 Cor 12:9). Alternatively, the hand of him who consoles with spiritual gifts. He also gives the reason for his solitude: I sat alone, for you have filled me with threats; it is as though he were saying, “I have been weighed down by so many bitter things, that I have had no time to play.” He has filled me with bitterness (Lam 3:15).

Third, he wonders at the sting of the pain inflicted, and speaks of the pain: why has my sorrow become continual? It is as though he were saying, “How is it that this trouble has not receded after such prayers and so many merits?” Below: your breach is incurable, your wound very grievous (Jer 30:12). According to the Jews, he speaks in the person of Jerusalem. He adjoins the consolation: it has become to me as the falsehood of treacherous waters; it is as though he were saying, “Nevertheless, in this I will be consoled, because distress of this kind will pass swiftly, as treacherous waters which are gathered together from the rains.” The waters have entered unto my soul (Ps 68:1). Alternatively, he says this because of the fraud of his adversaries.

God’s promise to Jeremiah

5:19 Because of this the Lord spoke these things: if you will turn, I will turn you, and you will stand before my face; and if you will separate what is precious from what is base, you shall be as my mouth, and they shall be turned to you, and you shall not be turned to them.

5:20 And I shall make you as a strong brazen wall before this people; and they shall wage war against you, and they shall not prevail, because I am with you to save you, and I will rescue you, says the Lord.

5:21 And I will free you from the hand of wicked men, and I will redeem you from the hand of the mighty.

96. Here is set down the response of the Lord who heard him.

First, he promises advancement in beatitude, with regard to uprightness of life: if you will turn, others to me from their sins, I will turn you, from your difficulties; you will stand, by your uprightness of life, or pre-eminence in contemplation. As the Lord lives, in whose sight I stand (1 Kgs 17:1). He who makes the sinner to turn from the error of his way will free his soul from death, and will cover a multitude of sins (Jas 5:20). And with regard to the authority of his prediction: and if you will separate what is precious from what is base, by distinguishing good works from bad; my mouth, because I will speak through you. For it is not you who speak, but the Spirit of your Father who speaks in you (Matt 10:20).

Second, with regard to deliverance from evil:

first, from the evils of guilt: they shall be turned to you; it is as though he were saying, “They will imitate you, and not you them.” I beseech you, be imitators of me, as I am of Christ (1 Cor 4:16).

Second, from the evils of punishment:

first, he promises fortitude: and I shall make you as a strong brazen wall before this people. Above: I have surely set you today as a fortified city, and as an iron pillar, and as a brazen wall over all the land, for the kings of Judah and her princes, for her priests and for the people of the land. And they shall wage war with you, but will not prevail, for I am with you says the Lord (Jer 1:18–19).

Second, he promises protection: and they shall wage war. For if I should walk in the midst of the shadow of death, I will not fear evil things, because you are with me (Ps 23:4).

Third, he promises liberation: and I will free. Do not fear, for I have redeemed you; I have called you by your name (Isa 43:1).

Collations

It is to be noted that the saints glory (Jer 15:17) in the good of virtue. In the suffering of tribulations: not only so, however, but we also glory in tribulations (Rom 5:3); in the fellowship of their neighbors: I have much confidence in you, and much of which to glory because of you (2 Cor 7:4); in the purity of their conscience: for our glory is this, the witness of our conscience (2 Cor 1:12). The saints also glory in God, in the divine love shown by the passion: may I not glory but in the cross of our Lord Jesus Christ (Gal 6:14); in divine knowledge: let him who glories, glory in this, that he understands, and knows me (Jer 9:24); in divine imitation: it is a great glory to follow the Lord; for length of days will be received from him (Sir 23:38).

Jeremiah separated from the people

Jeremiah set apart from Israelites

16:1 And the word of the Lord came to me, saying:

16:2 you shall not take a wife, neither will you have sons and daughters in this place.

16:3 For thus says the Lord concerning the sons and daughters who are begotten in this place, and concerning their mothers, and concerning their fathers, of whom they were born in this land:

16:4 they shall die by the death of diseases; and they shall not be mourned, and they shall not be buried; they shall be like dung upon the face of the earth, and they shall be consumed by the sword and by famine; and their bodies shall be as food for the birds of the sky, and the beasts of the earth.

16:5 For thus says the Lord: you shall not enter a house of feasting, neither go to mourn, neither console them, because I have taken away my peace from this people, says the Lord, my mercy and my compassion.

16:6 And the great and the small shall die in this land; and they shall not be buried, neither shall they be mourned, and they shall not cut themselves, nor be made bald for them.

16:7 And they shall not break bread among them for the grieving to console him for his dead, and they shall give them a cup to drink to console them for their father and their mother.

16:8 And you shall not enter the house of feasting, that you may sit with them and eat and drink.

16:9 Because thus says the Lord of hosts, the God of Israel: behold, I will take from this place, in your eyes, and in your days, the voice of joy, and the voice of gladness, the voice of the bridegroom and the voice of the bride.

97. Here, the Lord forbids the prophet from association with the condemned people.

First, he gives the sentence.

Second, he gives the cause, at and when you tell (Jer 16:10).

Concerning the first idea, there are two points.

First, he forbids association by marriage, and issues the command: you shall not take a wife. Are you free from a wife? Do not seek a wife (1 Cor 7:27).

And he gives the reason: from the universality of those who are punished, for no age or gender will be spared: for thus says the Lord concerning the sons and daughters. Below: I will break in pieces the man and the woman among you, and I will break in pieces the old man and the boy among you, and I will break in pieces the young man and the virgin among you (Jer 51:22).

From the diversity of punishments: he threatens death from an interior cause: by the death of diseases, plague and protracted illnesses. And he adjoins a fitting burial: they shall not be mourned. For this reason, many among you are sick and feeble, and many sleep (1 Cor 11:30). Below: they shall not be mourned, and they shall not be gathered together, neither shall they be buried; they shall lie as dung upon the face of the earth (Jer 25:33). From an external cause: by the sword, from the scoffing of the enemy, and by famine, from the lack of necessary things. And he adjoins a fitting burial: and their bodies shall be as food for the birds of the sky. Above: they will be cast out in the streets because of famine and the sword, and there will be none to bury them, they and their wives, their sons and daughters (Jer 14:16).

Second, he forbids association by social gathering: for thus says the Lord.

First, he forbids gatherings of sadness—because they tend to occur so as to provide consolation when there has been a death—where the prohibition is given: you shall not enter, neither as a mourner, nor as one who consoles.

Second, he gives the reason: from the removal of peace: because I have taken away my peace, which I used to maintain with them, but I have become angry with them; or the peace which they had for one another and for others, with me as its source. There is no peace for the wicked, says the Lord (Isa 48:22).

From the threat of death: they shall die. The small and the great are there; and there the slave is free from his master (Job 3:19). From the cessation of the due funeral rites, because they will lack the indulgence of burial: they shall not be buried. Above: they shall not be gathered up, neither shall they be buried; they shall be as dung upon the face of the earth (Jer 8:2). The mourning even of the family: neither shall they be mourned, and they shall not cut themselves, causing injury, which is forbidden to the Jews. You shall not cut yourselves, nor make a bald spot for the dead (Deut 14:1). But Job, who, having shorn his head, fell on the ground (Job 1:20), did not sin, because he was a gentile.

They will even lack the gathering of relations, which generally takes place among grieving relatives: and they shall not break. Give strong drink to the sorrowful, and wine to those who are bitter of spirit. Let them drink, and forget their poverty, and remember their grief no more (Prov 31:6–7).

Second, he forbids a gathering of joy.

First, the prohibition is given: and you shall not enter the house of feasting, neither for fellowship nor for eating. If he who is called a brother among you is a fornicator, covetous, a worshiper of idols, or foul-mouthed, or rapacious, do not even take food with such a one (1 Cor 5:11).

Second, the reason is given: because thus says the Lord. The joy of our heart has failed, our dancing is turned into mourning (Lam 5:15). The same is said below (Jer 25:10).

Punishments for idolatry

16:10 And when you tell all these words to this people, and they say to you, ‘Why has the Lord spoken all this great evil concerning us? What is our iniquity, and what is our sin, that we have sinned against the Lord our God?’

16:11 You shall say to them: because your fathers have abandoned me, says the Lord, and went after strange gods, and served them, and worshiped them, and forsook me, and did not keep my law.

16:12 But you have done worse than your fathers; for behold, each one walks after the depravity of his own evil heart, that he may not hear me.

16:13 I also shall drive you out from this land to a land which you know not, neither you nor your fathers; and there you will serve strange gods, day and night, who will not give you rest.

16:14 Therefore, behold, the days are coming, says the Lord, when it shall no more be said: as the Lord lives, who led the children of Israel out of the land of Egypt,

16:15 but: as the Lord lives, who led the children of Israel out of the land of the north, and from all the lands to which I have driven them; and I will lead them back to their own land, which I gave to their fathers.

16:16 Behold, I shall send many fishers, says the Lord, and they shall fish them; and after these things, I will send many hunters to them, and they shall hunt them from every mountain, and from every hill, and from the caves of the rocks.

16:17 Because my eyes are upon all their ways; and they are not hidden from my face, and their iniquity was not hidden from my eyes.

16:18 And I will first pay them back double for their iniquities and for their sins, because they have polluted my land with the corpses of their idols, and have filled my inheritance with their abominations.

16:19 O Lord, my fortitude, and my strength, and my refuge in the day of trouble, to you shall the nations come from the ends of the earth, and they shall say, ‘Truly our fathers possessed a lie, a vanity which did not profit them.

16:20 Shall man make gods for himself? And they are not gods.’

16:21 Therefore, behold, I shall show to them this once; I shall show them my hand, and my power, and they shall know that my name is the Lord.

98. Here, he gives the cause of the aforementioned punishment.

First, he poses the question: why has the Lord spoken all this great evil concerning us? Such is the way of the adulterous woman, who eats, and wipes her mouth and says: I have done no wrong (Prov 30:20).

Second, the Lord’s response is given: you shall say to them.

First, he places the fault in the transgression of their fathers: because they have abandoned. Above: they have abandoned me, the source of living water, and they have dug for them cisterns, even broken cisterns, which are not able to hold water (Jer 2:13).

In the imitation of the children, lest they should be able to excuse themselves by what is said: the fathers have eaten the bitter grape, and the teeth of the children were set on edge (Ezek 18:2). But you have done worse. Fulfill the measure of your fathers (Matt 23:32).

Second, he threatens punishment:

first, he gives the threat of punishment with regard to captivity: I also shall drive you out; and with regard to slavery: you will serve strange gods, by serving their worshipers. Judah has gone away because of affliction and abundance of harsh labor; he has dwelt among the nations, and has not found rest (Lam 1:3). In those nations also, you shall not rest, neither will there be any rest for the sole of your foot (Deut 28:65).

Second, he promises consolation, giving an oath as the sign: therefore, behold, the days are coming; it is as though he were saying, “You shall think of this as a greater kindness than when you were freed from Egypt; and forgetting the former, as it were, you will always remember the latter.” You shall not remember what came before, and shall not consider former things (Isa 43:18). The same is said below (Jer 23:8).

And explaining the kindness: and I will lead them back. I shall surely take you from the nations, and I will gather you from all lands; and I will lead you back to your own land (Ezek 36:24).

Third, he speaks of the nature of the captivity: behold, I.

First, he describes the captivity of the Babylonians: fishers, namely, the Chaldeans, who have caught them, as though living in a sea of prosperity and pleasure. You shall make men like the fish of the sea, and like the creeping things which have no leader (Hab 1:3). And of the Romans: and after these things, I will send hunters, namely, the Romans, who hunted them like beasts for the cruelty of their murder. My enemies have taken me in the chase, like a bird without cause (Lam 3:52).

Second, he gives the reason for the captivity, and speaks of his awareness of their guilt: because my eyes are upon all their ways. All the ways of men lie open to his eyes; the Lord is a weigher of spirits (Prov 16:2).

And the threat of punishment: and I will first pay them back, that is, before the aforementioned consolation, double, certainly with regard to their worship of idols; because of what follows: because they have polluted; and with regard to the perversion of morals: and have filled my inheritance with their abominations. The earth is stained with blood, and polluted with their works (Ps 105:38).

Third, he speaks of the usefulness of the captivity, namely, the conversion of the nations; either those who came back to Jerusalem with the Jews under Zerubbabel, or those who were converted to the faith of Christ: because a blindness in part has befallen Israel, until the fullness of the nations should enter, and so all Israel should be saved (Rom 11:25).

Concerning which he makes three points.

First is set down the exultation of the prophet, signified in the confession of divine praise: O Lord, my fortitude, to conquer others, my strength, to persevere, my refuge, should I fail. I will love you, O Lord my strength, the Lord is my support and my refuge (Ps 17:18).

Second is set down the conversion of the nations: to you shall the nations come. Sing to the Lord a new song, his praise from the ends of the earth (Isa 42:10). The shame of sin: truly a lie, idolatry, which deceitfully claims divinity and falsely offers help. Above: surely the hills were deceitful, the multitude of the mountains (Jer 3:23).

And the refutation of their original error: shall man make gods for himself? And they are not gods. For how shall man make God like himself? (Wis 15:16).

Third, he speaks of the resultant good of their conversion: therefore, that is, so that the nations may be converted, to them, to the Jews, this once; it is as though he were saying, “I shall not withhold any longer” my hand of correction. Alternatively, to them, the nations, my hand, Christ. The Lord who carries out judgment will be known, the sinner is taken in the works of his own hands (Ps 9:17). Also: send forth your hand from on high and rescue me, free me from the mighty waters, from the hand of strange children (Ps 143:7).¹

Collations

It must be noted that the word hand (Jer 16:21) is used in various senses; of divine providence: in his hand are both we, and our words, and all wisdom, and the skill of the knowledge of works (Wis 7:16); of divine liberality: when you open your hand, all things are filled with goodness (Ps 103:28); of divine protection: he protected me under the shelter of his hand (Isa 49:2); of divine liberation: he strikes, and his hands will heal (Job 5:18): of divine operation: glorify your hand and right arm (Sir 36:7); also of divine condemnation, it is a fearful thing to fall into the hands of the living God (Heb 10:31).

Causes of Israel’s obstinance

Curses and blessings

17:1 The sin of Judah is written with an iron pen, and a nail of diamond,¹ it is graven upon the breadth of their heart, and on the horns of their altars.

17:2 When their sons shall remember their altars, and their groves, and their leafy trees, upon the high mountains,

17:3 those sacrificing in the field; I will give your strength, and all your treasures as plunder; and your high places for sin in all your borders.¹

17:4 And you will be left stripped of your inheritance, which I gave to you, and I will make you serve your enemies in a land you know not, for you have kindled a fire in my wrath, and it shall burn forever.

17:5 Thus says the Lord: cursed is the man who puts his trust in man, and makes flesh his arm, and his heart departs from the Lord.

17:6 For he shall be like a tamarisk in the desert, and shall not see when good comes, but he shall dwell in a dry place in the desert, in saltiness where none may dwell.

17:7 Blessed is the man who trusts in the Lord, and the Lord will be his confidence.

17:8 And he shall be like a tree which is planted above the waters, which sends forth its roots to the moisture, and shall not fear when the heat comes; and his leaf will be green, and in the time of dryness he will not be troubled, nor shall he cease to put forth fruit at any time.

17:9 The heart of man is wicked, and inscrutable; who shall know it?

17:10 I the Lord examine the heart, and test the reins; it is I who give to each one according to his way, and according to the fruits of his doings.

99. Here, he shows explicitly the stubbornness of the people, which is the cause of their rejection.

Whence, he first shows their obstinate malice;

second, the punishment consummated, at thus says the Lord (Jer 19:1).

Regarding the first, there are two points.

In the first are given the causes of their stubbornness;

second, the obstinacy itself is proven through experience, at the word which came to Jeremiah from the Lord (Jer 18:1).

The first is divided into two parts.

In the first, he sets down the causes of their obstinacy;

in the second, he calls them back to the practice of their original religion, at thus says the Lord (Jer 17:19).

Concerning the first, there are two points.

First, he touches upon one cause, namely, the disposition for iniquity: speaking of their guilt, he gives an example of it: the sin of Judah, of the two tribes, is written, that is, so deeply impressed upon their disposition, particularly to idolatry, that it is impressed, like writing made with an iron pen, with a nail, that is, of diamond, which is a stone polished after the manner of a nail. They have set their heart like diamond, that they may not hear the law and the words which the Lord of hosts has sent in his Holy Spirit through the hand of his former prophets (Zech 7:12). Alternatively, sin, that is, the sentence for sin. And he speaks of their disposition to sin: it is graven, that is, deeply, upon the breadth, that is, upon the heart enlarged in its disposition to sin; for this reason, a heart so enlarged is in place of a diamond, and the horns of their altars, that is, of the idols, are in place of the iron pen. For God had commanded that four horns should protrude from the altar, from which the grating would hang (Exod 27:2–4), and they had done likewise on the altars to the idols. Ephraim has multiplied altars unto himself to sin, altars have been made for him to sin (Hos 8:11).

He also gives the sign of this inclination in subsequent offspring: when their sons, who retain this inclination, in a variety of places, shall remember their altars, which will be built in their cities. Above: and under every leafy tree you have lain as a harlot (Jer 2:20).

He adjoins the punishment, namely, the plundering of goods which pertain to the necessities of life; strength, that is, the possessions because of which you thought yourself to be strong, such as the place of battle, and the military encampments. Above: I shall give your riches and your treasures freely for spoil for all your sins and in all your borders (Jer 15:13). That is, when your malice has become so complete that sons should imitate their fathers, worshiping idols in every place, then I will give your strength, and all your treasures as plunder. And the goods which pertain to the practice of idolatry: your high places, in which they would worship idols. Behold, I shall bring the sword upon you, and I shall destroy your high places, and pull down your altars, and your images shall be broken, and I shall cast your slain before your idols (Ezek 6:3–4).

He also threatens captivity: you will be left stripped, O Jerusalem, from your inheritance, from a people subject to you. Alternatively, you will be left stripped, O nation, from the land, while you will go into captivity. How she sits alone, the city filled with people; the mistress of the nations has become like a widow, the chief of the provinces has been made tributary (Lam 1:1). Slavery is also threatened: and I will make you serve your enemies. You shall serve your enemy, whom the Lord will send to you, in hunger, and thirst, and nakedness, and in utter want; and he shall put a yoke of iron upon your neck, until he destroys you (Deut 28:48). And he touches on the next cause of punishment, namely, divine wrath, which is the will to punish: for you have kindled a fire. A fire is kindled in my wrath, and it shall burn to the very depths of hell (Deut 32:22).

Second, he touches on another cause, namely, their confidence in their own impunity: cursed is the man who puts his trust in man. They were assuring themselves of their impunity for three reasons.

First, because of the power of their friends, namely, the Egyptians; and this he takes away first.

Second, because of their abundant wealth, and this, at as the partridge has hatched what she did not lay (Jer 17:11).

Third, because of their disbelief in God’s threats; and this at, behold, they themselves say unto me, where is the word of the Lord? (Jer 17:15).

Concerning the first, there are two points.

First, he speaks of the distinction between those who trust in the Lord and those who in men;

second, he introduces the author of the distinction, at the heart of man is wicked (Jer 17:9).

Concerning the first idea, there are two points.

First, he speaks of the curse upon those who trust in human assistance, where he gives the curse: cursed, as one who is “abandoned to evil.”¹ And makes flesh his arm, that is, his strength, in which the irrationality of hope is set down, because human frailty is signified by the flesh. And his heart departs from the Lord, by which is shown the reason for the curse; for it is permitted to trust in man under God, but not in such a way that God is forsaken. And this is said because of the Jews who, having spurned God, put their hope in the Egyptians. Woe to you who go down to Egypt for help, hoping in horses, and having confidence in chariots, because they are many, and in horsemen, because they are mighty; and have not trusted in the Holy One of Israel, and have not sought the Lord (Isa 31:1). Put not your trust in princes, in the sons of men, in whom there is no salvation (Ps 145:3).

And he gives a simile for the curse: for he shall be like a tamarisk, which are little valued. Simmachus: like an unfruitful tree in the wilderness. He shall not see—before their liberation from captivity, almost all of them died. But he shall dwell, by which is shown the horror for the place of their captivity, not because it was bad in itself, but for those who are oppressed with bondage; in a dry place in the desert, which is not tilled, but has a dry air, which makes the trees unfruitful; in saltiness, with regard to the dryness of the land, because of the evaporation of moisture by the sun. He has set rivers in the desert, and a spring of waters in the dry place (Ps 106:33).

Second, he speaks of the blessing of those who trust in God’s help.

First, he gives the blessing: blessed is the man who trusts in the Lord, and the Lord will be his confidence, so that God is the reason for trusting in whomever he trusts. For his anger burns for a moment, blessed are all who trust in him (Ps 2:13). Blessed are all who wait upon him (Isa 30:18).

Second, he gives a simile drawn from a tree:

first, with regard to the firmness of the roots: and he shall be like a tree, in which is illustrated the firmness of divine protection. And he shall be like a tree which is planted by the streams of water, which gives forth its fruit in its due season (Ps 1:3).

Second, with regard to the greenness of the leaves: and his leaf will be green, by which is signified temporal prosperity, and spiritual verdure. The just will sprout like a green leaf (Prov 11:28).

Third, with regard to the richness of the fruit, by which is signified an abundance of good works: nor shall he cease to put forth fruit at any time. Each month it brings forth its fruit (Rev 22:2).

And because the Jews could say that it is not possible for there to be a difference of rewards because of the variety of thoughts; therefore, as a result, he introduces the author of this distinction.

First, he poses the question at hand: the heart of man is wicked, that is, entangled with many evil things. Counsel is as deep water in the heart of a man, but a wise man will draw it out (Prov 20:5).

Second, he gives the response, and he offers two factors which make the distinction in judgment sufficient—namely, knowledge: I the Lord examine the heart, with regard to its thoughts, the reins, with regard to the emotions. And he that searches the hearts knows what the spirit desires, because he asks for the saints according to God (Rom 8:27). And justice: I who give to each one according to his way, with regard to the disposition of the heart; fruit, with regard to external works. Say to the just man that it is well, for he shall eat the fruit of his own doings (Isa 3:10).

Folly of riches

17:11 As the partridge has hatched what she did not lay, so he who has gotten riches and not by judgment; he shall leave them in the midst of his days, and at the last he shall be a fool.

17:12 A high and glorious throne from the beginning is the place of our sanctification.¹

17:13 You are the expectation of Israel, O Lord, all who forsake you shall be put to shame; those who depart from you shall be inscribed in the land, for they have abandoned the Lord, the source of living waters.

17:14 Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my praise.

100. Here, he touches on the second, from which the hope of immunity arose, namely, an abundance of riches.

First, he speaks of the confidence of the wicked which is placed in their wealth, under the similitude of the partridge, which steals the eggs of other birds, sits on them, and finally is abandoned by the chicks; in this he is speaking of the unjust congregation: as the partridge has hatched. And he explains: so he who has gotten riches and not by judgment. Woe to him who multiplies what is not his own. How long will he load himself with dense clay? (Hab 2:6). And the loss of them: he shall leave them in the midst of his days because he will die in his youth; alternatively, because he will lose them to the plundering Chaldeans while he is still alive. At the last, that is, at the divine judgment, or at his death, when riches shall be found to have profited him nothing, he shall be a fool, that is, he will appear to be a fool. And he will leave his riches to others, and their graves shall be their houses forever (Ps 48:11). He knows the deceiver, and him who is deceived (Job 12:16).

Second, he speaks of the hope of the just, which is in the worship of God: glorious throne, that is, the expectation and the confidence of the people of Israel is the temple, the ark, and the mercy seat, by which is understood the worship of God, which is called, a high and glorious throne; for there the glory of the Lord would appear in revelations from the beginning of the giving of the Law: the place of our sanctification, that is, in which we are sanctified, or which you have sanctified before us, and for us. Above: the throne of your glory; remember, and do not break your covenant with us (Jer 14:21).

To this he adjoins the punishment of those who turn away from this confidence when he speaks of the punishment: O Lord, all who forsake you shall be put to shame; those who depart from you in the land, of their captivity, shall be inscribed, as citizens remaining there forever; or with those who know earthly things, or they shall descend into earthly corruption, concerning which Psalm 48:12 speaks: they have called their names in their lands. And he gives the reason: for they have abandoned the Lord, the source of living waters. Above: they have abandoned me (Jer 2:13).

Third, he extends his petition to him who is his hope: heal me, from the wounds of sin and from the distress which surrounds me; save me, by preserving me among the good; my praise, whom I praise, or because of whom I am praised. I have said: O Lord, have mercy on me, heal my soul, for I have sinned against you (Ps 40:5).

Disbelief in God’s threats

17:15 Behold, they themselves say unto me, ‘Where is the word of the Lord? Let it come.’

17:16 And I am not troubled following you, my shepherd; and I have not desired the day of man, you know; what has come forth from my lips was right in your sight.

17:17 Be not a terror to me; you are my hope in the day of affliction.

17:18 Let those who persecute me be put to shame, but let me not be confounded; let them fear, but let me not be afraid; bring upon them the day of affliction, and destroy them with a double destruction.

101. This is the third reason that gave rise to their belief in their own immunity, inasmuch as they did not believe God’s threats; concerning this, there are three points.

First, he speaks of the insolence of the those who did not believe: where is the word? It is as though he were saying, “They will not come.” You who say, let him make haste, and let his work come quickly, that we may see, and let the counsel of the Holy One of Israel come, and we will know it (Isa 5:19). Woe to them who desire the day of the Lord. For what good is it to you? (Amos 5:18).

Second is given the excuse of the prophet with regard to his constancy of mind: and I am not troubled, because of their contradiction, following, fulfilling what you commanded me; the day, the present life, because I am prepared even to die; alternatively, present prosperity and glory. But I account it very little that I should be judged by you, or by man’s day (2 Cor 4:3). And with regard to the truth of his preaching: you know . . . what was right in your sight, although not in theirs. My witness is in heaven (Job 16:20).

Third, his own petition is given.

And first, he seeks safety: be not a terror to me; it is as though he were saying, “I fear only your indignation.” Let him take his rod from me, and let not his fear terrify me (Job 9:34). Do not fear those who kill the body, but rather fear him who is able to destroy the soul and the body in Gehennah (Matt 10:28).

Second, he asks that those who did not believe may suffer torment in their hearts, and that they may be put to shame because of their guilt. Let those who persecute me be put to shame. Let them be confounded, and put to shame, who seek my soul to take it away (Ps 39:15). And the fear of punishment: let them fear. Terror to those who work evil (Prov 10:29). For though wickedness is fearful, it is given for the condemnation of all (Wis 17:10). And in the body: bring upon them the day of affliction, in life; destroy, by death, with a double, with the sword and famine, or in soul and body.

Inobservance of the Sabbath

17:19 Thus says the Lord unto me: go and stand in the gate of the sons of the people, through which the kings of Judah come in, and go out, and in all the gates of Jerusalem.

17:20 And you shall say to them: hear the word of the Lord, O kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter through these gates.

17:21 Thus says the Lord: guard your souls, and carry no burdens on the Sabbath day, nor bring them through the gates of Jerusalem.

17:22 And do not cast out burdens from your houses on the Sabbath day, and do no work; sanctify the Sabbath day, as I commanded your fathers.

17:23 And they did not listen, neither did they incline their ear; but they hardened their neck, lest they should hear me, and receive reproof.

17:24 And it shall be, if you hearken unto me, says the Lord, that you bring no burdens through the gates of this city on the Sabbath day, and if you will sanctify the Sabbath day, that you do no work in it,

17:25 that kings and princes shall enter through the gates of this city, who sit upon the throne of David, and who mount chariots and horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited forever.

17:26 And they shall come from the cities of Judah, and from round about Jerusalem, and from the land of Benjamin, and from the fields, and from the hill country, and from the south, carrying holocausts, and victims, and sacrifice and frankincense, and they shall bring their offering into the house of the Lord.

17:27 But if you will not hearken unto me, that you sanctify the Sabbath day, and you carry no burden, and bring them not through the gates of Jerusalem on the Sabbath day, I shall kindle a fire in her gates, and it shall devour the houses of Jerusalem, and it shall not be extinguished.

102. Here, he calls them back to the practice of their original religion with regard to the commandment concerning the observance of the Sabbath, which is the lightest, so that their obstinacy may the more be shown; and concerning this, he makes two points.

First, he determines the place of his preaching: in the gate, so that they should be forced to listen against their will, as it were. Be instant in season, and out of season, reprove, entreat, rebuke (2 Tim 4:2). Of the sons, for they themselves are not my people, but the sons of the peoples. Through which . . . come in, for the specific gate itself was next to the royal palace, through which the kings would enter the city. Above: stand in the gate of the house of the Lord, and preach there this word (Jer 7:2).

Second, he gives the substance of the preaching: and you shall say to them: and concerning this, he does three things.

First, he gives the command, seeking an audience: hear. And now, understand, O kings, be instructed, you who judge the earth (Ps 2:10).

He makes known the command: thus says the Lord: guard, from sin; carry outside the city burdens of merchandise and servile work (Jer 17:22), pertaining either to their slavery to sin, or to the punishment of slavery, because they were required to abstain even from those things which were not sins; we are not obliged to abstain from all these things, but according to the commandment of the Church which regulates this matter.

Sanctify, so that you are free for good works. Remember to sanctify the Sabbath day (Exod 20:8). I saw in Judah those who tread the winepress on the Sabbath, who carried sheaves, and who loaded wine and grapes and figs and every burden upon their asses, and who brought them into Jerusalem on the Sabbath day. And I charged them (Neh 13:15).

And he speaks of their contempt for the commandment: and they did not listen. Above: but they did not listen, and they did not incline their ear; but they went away in their own desires, and in the depravity of their evil hearts (Jer 7:24).

Second, he promises a reward to those who obey: and it shall be, if you hearken with regard to three things in which the city will be glorious:

namely, in the dignity of the king; and with regard to this: shall enter. I shall restore your judges as they were before, and your counselors as of old (Isa 1:26).

In the multitude of the people; and with regard to this, and this city shall be inhabited. No more shall you be called forsaken, and your land shall no more be called desolate (Isa 62:4).

And with regard to the ceremonies of the temple: and they shall come from the cities of Judah, and from round about Jerusalem, and from the land of Benjamin, and from the fields, and from the hill country, and from the south, even from Egypt. They shall be offered on my acceptable altar, and I will glorify the house of my majesty (Isa 60:7).

Third, he threatens burning to the defiant: but if you will not hearken . . . I shall kindle a fire in her gates, because the Chaldeans upon entering the gates set fire to the city. They shall be burned, both together, and there shall be none who may extinguish it (Isa 1:31).

Collations

Note that the saints put forth fruit (Jer 17:8) through the contemplation of wisdom: come to her as he who ploughs, and he who sows, and wait for her good fruits (Sir 6:19); through the fervor of charity: let my beloved come to his garden, that he may eat the fruit of his apple trees (Song 5:1); through the profession of praise: through him we offer perpetually to God the sacrifice of praise, that is the fruit of lips confessing his name (Heb 13:15); by doing what is meritorious: for the Lord will give his goodness, and our land will give her fruit (Ps 84:13); through the conversion of one’s neighbors: that you should go and bear fruit, and that your fruit should abide (John 15:16).

It is also to be noted that some follow (Jer 17:16) Christ through the integrity of the flesh: for they are virgins, and they follow the Lamb wherever he goes (Rev 14:4); through the intention of the heart: I follow if by any means I may apprehend (Phil 3:12); through the suffering of tribulation: Christ has suffered for us leaving you an example, that you should follow his steps (1 Pet 2:21); through the keeping of the commandments: my foot has followed his steps, I have kept his way, and have not turned aside from it (Job 23:11). It is a great glory to follow the Lord; for length of days shall be received from him (Wis 23:38).

The potter’s clay

Clay in the hands of the potter

18:1 The word which came to Jeremiah from the Lord, saying:

18:2 arise, and go down into the house of the potter, and there you will hear my words.

18:3 And I went down to the house of the potter, and behold he was making his work upon the wheel.

18:4 And the vessel which he was making from the clay with his hands was marred; and turning he made another vessel as it was pleasing in his eyes to make it.

18:5 And the word of the Lord came to me saying:

18:6 cannot I do with you, O house of Israel, as this potter? says the Lord. Behold, as clay in the hands of the potter, are you in my hand, O house of Israel.

103. Here, he shows the obstinacy of the people themselves as though through experience:

first, because they spurn his preaching;

second, because they persecute the preacher, at and they said, ‘Come, and let us devise devices against Jeremiah’ (Jer 18:18).

Concerning the first, there are two points.

First is given the preaching which calls them back to repentance;

second, the desperation of those who spurned it, at and they said, ‘We have no hope; we shall go after our own thoughts’ (Jer 18:12).

Concerning the first, there are two things.

First, the Lord designates the place of revelation to the prophet: into the house of the potter, so that the prophecy should be drawn from a likeness to his work, by which is signified that the words of the Lord are revealed to the one who descends to consider his own weakness. His speech is with the simple (Prov 3:32).

I went down—I went to the lower part of the city where craftsmen of this sort stayed.

Second, the revealed word is given.

First, he gives the simile;

second, he draws the lesson from the simile, at I shall speak suddenly against a nation (Jer 18:7).

Concerning the first, there are two points.

First, the action of the potter is noted, from which the simile is drawn when he speaks of the vessel’s destruction: and behold he was making his work upon the wheel. The potter sitting at his work, and turning the wheel with his feet, who is always carefully set to his task, and innumerable is all his work (Sir 38:32).

And the restoration of the destroyed vessel: and turning he made another vessel. The potter pressing a mass of earth, laboriously crafts each vessel for our use, and from the same clay makes vessels which are for clean use, and in like manner those which are the opposite (Wis 15:7).

Second, he gives the application of the simile: and the word of the Lord came to me.

First, the question is posed: cannot I do with you, O house of Israel, as this potter? And now, O Lord, you are our father, and we are the clay; and you are our maker, and we are all the work of your hands (Isa 64:8).

Second, the response: behold, as clay. In his hand are both we, and our words, and all wisdom, and the skill of the knowledge of works (Wis 7:16).

God’s craft of cities and nations

18:7 I shall speak suddenly against a nation and against a kingdom, that I may uproot, and destroy, and ruin it.

18:8 If that nation will repent of its evil, which I have spoken against it, then I also shall repent of the evil which I have thought to do against it.

18:9 And at once I shall speak concerning the nation and the kingdom that I should build, and plant it.

18:10 If it does evil in my eyes, and does not hear my voice, then I will repent of the good which I have said I would do for it.

18:11 Now, therefore, speak to the men of Judah, and to the inhabitants of Jerusalem, saying: thus says the Lord: behold, I fashion an evil against you, and I think a thought against you; let each one turn from his wicked way, and direct your ways and your endeavors.

104. Here, he draws the lesson from the above-mentioned simile.

But it is objected that what is said here is opposed to what is written in Numbers 23:9: God is not as a man that he should lie, neither as the son of man that he should be changed. But one cannot tell a future that does not come to pass without lying, neither can one repent without changing. Therefore, etc.

To which one must say that according to Jerome, in the Gloss on Matthew 1, prophecy is twofold, namely that which pertains to predestination in those things which do not depend upon free will but only upon the disposition of God, which is immutable; and therefore, it is necessary for this to come to pass by all means. The other pertains to foreknowledge of those things which also are not subject to free will, but proceed from God insofar as God knows the outcome of every matter. And thus even a divine sentence is not changed, the change having been made in man but not in God. And therefore, repentance is understood not as a changing of the divine disposition but as a deferral of the divine sentence in accordance with lower causes. And therefore he says, suddenly, and, at once, speaking of God after the manner of a man; for someone is said to speak suddenly when he speaks without premeditation. Now this is fitting when one has regard only to the present, consideration of the future having been omitted.

Therefore, concerning this, he makes two points.

First, he speaks of the revocability of the divine sentence against the wicked when he gives the pronouncement of sentence: that I may uproot, by taking away all strength. Above: I have established you this day over nations and over kingdoms, so that you may root up and pull down, lay waste and scatter, build and plant (Jer 1:10).

And the revocation of the sentence: if that nation will repent of its evil . . . I also shall repent. My heart turned within me, likewise my repentance was stirred up (Hos 11:8).

And he gives the proclamation of the sentence for the good: and suddenly. If you shall return to the Almighty, you shall be built, and you will put your iniquity far from your tent (Job 22:23).

And the revocation, if he does evil: if the righteous man turns himself from his righteousness, and does iniquity according to all the abominations which the wicked man is accustomed to do, shall he live? All his righteousness which he had done will not be remembered; in the rebellion wherein he rebelled, and in the sin wherein he sinned, in them shall he die (Ezek 18:24).

Second, he introduces an idea.

First, he speaks of the punishment which has been devised: now, therefore, speak to the men of Judah . . . thus says the Lord: behold, I fashion, like a potter, an evil, punishments. I the Lord am he who makes peace, and creates evil (Isa 45:7).

Second, he concludes with repentance: let each one turn from his wicked way, and direct, make straight, your ways, works; endeavors, thoughts. Turn from your wicked ways (Ezek 33:11).

Despair of sinners