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On Jeremiah

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Jeremiah 6:11
(Verse 11) Therefore I am full of the fury of the Lord, I have labored holding it. LXX: And I have fulfilled my wrath, and have endured: and I have not consumed it. According to the Hebrew, it is spoken from the perspective of the Prophet, who foresees the coming wrath of God, and is full of the fury and anger of the Lord, and cannot bear it anymore: nor does he dare to intercede with the Lord for sinners. According to the LXX, however, a new meaning is given, that the Lord himself has fulfilled it by striking the sinful people: and yet he has restrained it, and has not poured it all out, so that the remnants may be saved: which seems to me to be contradictory to itself. For if he completed his fury, how did he manage not to complete it?

Commentary on Jeremiah
Jeremiah 6:12
(Verse 12) Pour (or he pours) on the little one outside, and on the assembly of young men together: for a man will be captured with a woman, an elder with one full of days. And their houses will pass on to others, fields and wives alike. Perhaps the Prophet commands, by the Spirit coming to the Chaldeans, to pour out the fury of the Lord on the little ones, and not spare even the innocent age: or certainly, he narrates what happened to the assembly of young men together, who had taken up arms to resist. For when a man is captured with a wife, they together will feel the sweetest names of captivity: an old man with full days. Therefore, old age is not the final age, but of those who are full of days, whom we call in our language the deposited or the decrepit. It follows, And their houses will pass on to others, with the evil of captivity, along with fields and wives: so that the spouse passes over to the enemies and possession. Whatever we understand literally about Jerusalem, let us refer spiritually to the Church, if it has offended God.

Commentary on Jeremiah
Jeremiah 6:13-14

(Vers. 13 seqq.) For I will stretch out my hand over the inhabitants of the land, declares the Lord. From the least of them to the greatest, they all pursue greed, and from prophet to priest, they all practice deceit. They have healed the wound of my people lightly, saying, 'Peace, peace,' when there is no peace. In Hebrew, it is said, 'I will stretch out my hand against sinners or the inhabitants of the earth,' but in the Septuagint it is always written, 'I will continuously raise up,' which signifies both the one who strikes and the one who is struck. According to what is written: 'Yet his hand is still stretched out, or lifted up' (Isaiah 5:25). But the inhabitants of the earth are always in sin. Therefore, it is frequently said in the Apocalypse: 'Woe to the inhabitant of the earth' (Revelation 8:13). From the least to the greatest, all strive for greed, according to the saying of the Apostle: 'For the love of money is the root of all evil' (1 Timothy 6:10). And from the prophet to the priest, all practice deceit. Some prophesy lies, others perversely interpret the law of God. Fo…

(Vers. 13 seqq.) For I will stretch out my hand over the inhabitants of the land, declares the Lord. From the least of them to the greatest, they all pursue greed, and from prophet to priest, they all practice deceit. They have healed the wound of my people lightly, saying, 'Peace, peace,' when there is no peace. In Hebrew, it is said, 'I will stretch out my hand against sinners or the inhabitants of the earth,' but in the Septuagint it is always written, 'I will continuously raise up,' which signifies both the one who strikes and the one who is struck. According to what is written: 'Yet his hand is still stretched out, or lifted up' (Isaiah 5:25). But the inhabitants of the earth are always in sin. Therefore, it is frequently said in the Apocalypse: 'Woe to the inhabitant of the earth' (Revelation 8:13). From the least to the greatest, all strive for greed, according to the saying of the Apostle: 'For the love of money is the root of all evil' (1 Timothy 6:10). And from the prophet to the priest, all practice deceit. Some prophesy lies, others perversely interpret the law of God. For in another place the Prophet says: 'Inquire of the priests for the law' (Jeremiah 18). And they would declare all the good things they did for my people and pretended to care for the wounds and dishonor of my daughter saying: 'Peace, peace' when there was no peace at all. This should be understood specifically of the priests and teachers who promise prosperity to the wealthy and those they see in the highest honor, and proclaim a merciful God, preparing them more for punishment and anger.

Commentary on Jeremiah
Jeremiah 6:14
Idol temples had fallen before the standard of the cross and the severity of the gospel. Now, on the contrary, lust and gluttony endeavor to overthrow the solid structure of the cross. And so God says by Isaiah, “O my people, they who bless you cause you to wander and trouble the paths of your feet.” Also by Jeremiah, “Flee out of the midst of Babylon, and save everyone his life, and believe not the false prophets who say, ‘Peace, peace,’ and there is no peace.” Who are always repeating, “The temple of the Lord, the temple of the Lord.” “Your prophets have seen for you false and foolish things. They have not laid bare your iniquity that they might call you to repentance. They devour God’s people like bread. They have not called on God.” Jeremiah announced the captivity and was stoned by the people. Hananiah, the son of Azzur, broke the bars of wood for the present but was preparing bars of iron for the future. False prophets always promise pleasant things and please for a time.

Against Jovinianus 2.37
Jeremiah 6:15

(Verse 15.) They are confused because they have committed an abomination; rather, they have not been confused by their confusion, and they have not known how to blush. This should be read with greater precision according to the Hebrew. And when, he says, they have done so much, are they confused? Have they blushed for their sins? Rather, they have increased sin through contempt, and they have not known how to blush. However, here 'nescierunt' is used in place of 'noluerunt': either due to excessive contempt and the vice of accustomed evil, they were not even able to understand. Therefore, they will fall among the fallen: at the time of their visitation they will stumble, says the Lord. For, they say, they have not learned to be ashamed, and they have not only lacked work, but even knowledge and the sense of repentance. Therefore, those who once stood among them will fall, along with those who will fall into their vices, and when the time of their visitation and punishment comes, they will join all the fallen. However, it is a great wickedness, not only not to beware, but also not t…

(Verse 15.) They are confused because they have committed an abomination; rather, they have not been confused by their confusion, and they have not known how to blush. This should be read with greater precision according to the Hebrew. And when, he says, they have done so much, are they confused? Have they blushed for their sins? Rather, they have increased sin through contempt, and they have not known how to blush. However, here 'nescierunt' is used in place of 'noluerunt': either due to excessive contempt and the vice of accustomed evil, they were not even able to understand.

Therefore, they will fall among the fallen: at the time of their visitation they will stumble, says the Lord. For, they say, they have not learned to be ashamed, and they have not only lacked work, but even knowledge and the sense of repentance. Therefore, those who once stood among them will fall, along with those who will fall into their vices, and when the time of their visitation and punishment comes, they will join all the fallen. However, it is a great wickedness, not only not to beware, but also not to want to understand sins, and to have no distinction between good and evil deeds.

Commentary on Jeremiah
Jeremiah 6:16
What are the marks of the person who fears the Lord? What is the stamp of those “who walk in his ways.” There are many ways, and the many ways lead to the one way. Wherefore it says in Jeremiah: “Stand beside the ways of the Lord, and ask for the eternal pathways. Find the one way, and walk it.” Notice that it says, “Stand beside the pathways of the Lord, and ask for the eternal paths of the Lord. Find the one way, and then walk it.” Through many ways, we find the one way. The same thought occurs in the gospel.

HOMILIES ON THE PSALMS 42 (PS 127)
Jeremiah 6:16
When you eat your meals, remember that you must immediately afterwards pray and read. Have a fixed number of lines of Holy Scripture, and render it as your task to your Lord. On no account resign yourself to sleep until you have filled the basket of your breast with a thread of this weaving. After the Holy Scriptures you should read the writings of learned people, of those at any rate whose faith is well known. You need not go into the mire to seek for gold. You have many pearls. Buy the one pearl with these. Stand, as Jeremiah says, in more ways than one so that you may come on the true way that leads to the Father.

LETTER 54.11
Jeremiah 6:16-18

(Versed 16 and following) Thus says the Lord: Stand on the roads and see, and inquire about the ancient paths, which is the good way, and walk in it, and you will find refreshment (or purification) for your souls. And they said: we will not walk (or we will not go). And I appointed watchmen over you, listen to the sound of the trumpet. And they said, we will not listen. Therefore hear (or they have heard) O nations: and know (or know) the congregation (or those who feed the flocks): or according to Symmachus, and know (the testimony that is in them) how much I will do to them. Listen, O earth. If the parable of the Gospel is understood, it will provide understanding of this place: in which a good merchant is said to sell all pearls, in order to buy the most precious pearl for its price (Matth. XIII); which, indeed, through the Patriarchs and Prophets, we come to him who says: I am the way (John XIV). Therefore, we must stand in the prophets, and contemplate and inquire diligently about the ancient or eternal paths, which have been trodden by many holy ones, which are more significant…

(Versed 16 and following) Thus says the Lord: Stand on the roads and see, and inquire about the ancient paths, which is the good way, and walk in it, and you will find refreshment (or purification) for your souls. And they said: we will not walk (or we will not go). And I appointed watchmen over you, listen to the sound of the trumpet. And they said, we will not listen. Therefore hear (or they have heard) O nations: and know (or know) the congregation (or those who feed the flocks): or according to Symmachus, and know (the testimony that is in them) how much I will do to them. Listen, O earth. If the parable of the Gospel is understood, it will provide understanding of this place: in which a good merchant is said to sell all pearls, in order to buy the most precious pearl for its price (Matth. XIII); which, indeed, through the Patriarchs and Prophets, we come to him who says: I am the way (John XIV). Therefore, we must stand in the prophets, and contemplate and inquire diligently about the ancient or eternal paths, which have been trodden by many holy ones, which are more significantly called 'trails' in Greek, which is the good way in the Gospel (Matth. VII), and we must walk in it: and when this way is found, it provides refreshment or purification for the souls of believers. But they replied in opposition, we will not walk in the way of the Gospel: as the Prophet specifically says about the perfidy of the Jews. And immediately he brings forth: And I have set watchmen over you. No doubt that the chorus of the Apostles is indicated, according to Ezekiel: Son of man, I have made you a watchman for the house of Israel (Ezek. III, 17). And I have commanded you to listen to the sound of the trumpet, or the commandments of the Gospel, or the teachings of the Apostles, according to Isaiah: Go up to the high mountain, herald of good news to Zion; lift up your voice with strength, O Jerusalem, herald of good news (Isai. XL, 9). They said: We will not listen; and when invited to the dinner, they did not want to come: therefore it is said: Hear, O nations. This is what the Apostles followed, when they spoke in Lycaonia: It was necessary for you to speak the word of God first: but because you reject it, and judge yourselves unworthy of eternal life: behold, we turn to the nations (Acts 13:46). And know, congregation, not at all Jewish, but of all nations: whether you who shepherd the flocks, bishops and priests and all the ecclesiastical order: or you know the testimony that is in them. For the testimony of God is faithful, providing wisdom to the little ones (Psalm 18:8). To whom the Lord speaks: Do not be afraid, little flock (Luke 12:31). And: Behold, I and the children whom God has given me (Isaiah 8:18). Therefore, know the great things I will do for the unbelieving people. And it is added: Hear, O earth, the whole world is called to listen: just as we read in the beginning of Isaiah: Hear, O heavens, and give ear, O earth (ibid., 1); what the Lord will do for the people of Judah.

Commentary on Jeremiah
Jeremiah 6:19
(Verse 19). Behold, I will bring evil upon this people, the fruit of their thoughts (or turning away): because they have not listened to my words, and have cast aside my law. The evil refers to the punishments and sufferings of those who endure, not upon the nations that are called to the truth of the Gospel, but upon the people who have responded: We will not listen. And they will receive the fruit of their thoughts, or their turning away, as David says: You shall eat the fruit of the labor of your hands (Psalm 127:2). And it is clear because they did not listen to the words of the Lord and rejected His law.

Commentary on Jeremiah
Jeremiah 6:20

(Verse 20) Why do you bring me frankincense from Sheba, and the sweet cane from a distant land? Your burnt offerings are not accepted, and your sacrifices do not please me. That frankincense from Sheba should come is beyond doubt, as Virgil also says: And a hundred altars glow with Sabean incense (Aeneid, Book I). The cane, which is called "Cane" in Hebrew, is translated as "cinnamon" by the Septuagint and Theodotion and the prophetic speech testifies that it comes from a distant land, so that we understand it to be India, from which many spices come by way of the Red Sea. This type of medicinal pigment is called κασία. And the meaning is this: In vain do you mix sweet-smelling pigments in making ointments, as the Law commands, and burn sacrifices, who do not do my will in the Law, as it is written: They have not heard my words, and have cast away my law. But this properly applies to those who offer sacrifices from the spoils and plundering of the poor, and think they can redeem their sins with unjust alms, as the Scripture says: The ransom of a man's soul are his own riches (Prov. 1…

(Verse 20) Why do you bring me frankincense from Sheba, and the sweet cane from a distant land? Your burnt offerings are not accepted, and your sacrifices do not please me. That frankincense from Sheba should come is beyond doubt, as Virgil also says: And a hundred altars glow with Sabean incense (Aeneid, Book I). The cane, which is called "Cane" in Hebrew, is translated as "cinnamon" by the Septuagint and Theodotion and the prophetic speech testifies that it comes from a distant land, so that we understand it to be India, from which many spices come by way of the Red Sea. This type of medicinal pigment is called κασία. And the meaning is this: In vain do you mix sweet-smelling pigments in making ointments, as the Law commands, and burn sacrifices, who do not do my will in the Law, as it is written: They have not heard my words, and have cast away my law. But this properly applies to those who offer sacrifices from the spoils and plundering of the poor, and think they can redeem their sins with unjust alms, as the Scripture says: The ransom of a man's soul are his own riches (Prov. 13:8), which are gathered not from injustice, but from labor and righteousness.

Commentary on Jeremiah
Jeremiah 6:21
(Verse 21) Therefore, thus says the Lord: Behold, I will bring destruction upon this people, and they shall fall into it (whether weakness, and they shall be weakened by it), fathers and sons together, neighbor and friend, and they shall perish. We see all the things that the Lord has threatened against this people come to pass: for every day they fall into their blasphemies, and they have no strength within them, but every weakness is found among them. The sons follow in their fathers' blasphemies; and every day they receive that imprecation: His blood be upon us and upon our children (Matthew 27:25); and not only they themselves, but also their neighbors and friends, and all who follow the Law and the Prophets according to the letter, and not according to the life-giving spirit, shall likewise perish, for all have sinned together.

Commentary on Jeremiah
Jeremiah 6:22-23
(Verse 22, 23.) Thus says the Lord: Behold, a people comes from the land of the north, and a great nation will rise from the ends of the earth. They will take hold of the bow and shield (or javelin); they are cruel (or shameless) and will not show mercy. Their voice will sound like the sea, and they will ride on horses, prepared like a man for battle against you, daughter of Zion. This is specifically prophesied about the Babylonians, who will come against the people of Jerusalem, and the entire order of their armament is described, as well as the attack of the fighters, so that, shaken by the terrifying sound, they may repent and please the most merciful God. Finally, the opportunity to ask arises, as it were, against you, daughter of Zion. We can use this testimony during the time of persecution, when the rage of the devil is stirred up against us, and there is no mercy: and like the most violent waves of the sea, they overwhelm those who resist.

Commentary on Jeremiah
Jeremiah 6:24
(Verse 24.) We have heard his fame: our hands are weak; distress has seized us, like the pain of childbirth. The people responded to the Prophet, or rather, through the Prophet, the Lord has threatened the Babylonians: before they come, they will be overcome with fear, unable to lift their hands, and distress will grip them like the pain of childbirth; in this pain, they affirm that nothing is more severe than what they have experienced.

Commentary on Jeremiah
Jeremiah 6:25
(Verse 25.) Do not go out to the fields, and do not walk on the road, for the sword of the enemy is all around. The Gospel teaches (Matthew 24) that we should not go out into the field or descend from the height of roofs, but rather listen to this: 'Escape to the mountain to be saved' (Genesis 19:17). We are instructed in Isaiah and Micah (Isaiah 2, Micah 4) to run to and climb to this mountain. According to the literal meaning, we are commanded not to go outside or leave the walls, but to protect ourselves with strong fortifications.

Commentary on Jeremiah
Jeremiah 6:26

(Verse 26) Daughter of my people, gird yourself with sackcloth and sprinkle yourself with ashes, mourn for the only begotten (or beloved), make for yourself a bitter lament (or miserable), because the devastator (or misery) will come suddenly upon us (or upon you). For he had said before: Do not go out to the fields and do not walk along the road, for the sword of the enemy, panic is all around; and he had also forbidden flight, he teaches what they should do, namely, to repent, and to have this most firm and secure armor. When we say 'luctum unigeniti', it means 'mourning for the only child', which in Hebrew is written as 'Jaid', which sounds more lonely than 'unigenitum'. If it were 'dilectus' or 'amabilis', as the Septuagint translated it, it would have been written as 'Idid', which God also named Solomon. But there is nothing more painful than losing one's only son (II Reg. XII). Also, the phrase we interpreted as 'the devastator will come suddenly', or 'misery will come upon us', the Septuagint translated as 'upon you', but God has said with much more mercy that whatever is to c…

(Verse 26) Daughter of my people, gird yourself with sackcloth and sprinkle yourself with ashes, mourn for the only begotten (or beloved), make for yourself a bitter lament (or miserable), because the devastator (or misery) will come suddenly upon us (or upon you). For he had said before: Do not go out to the fields and do not walk along the road, for the sword of the enemy, panic is all around; and he had also forbidden flight, he teaches what they should do, namely, to repent, and to have this most firm and secure armor. When we say 'luctum unigeniti', it means 'mourning for the only child', which in Hebrew is written as 'Jaid', which sounds more lonely than 'unigenitum'. If it were 'dilectus' or 'amabilis', as the Septuagint translated it, it would have been written as 'Idid', which God also named Solomon. But there is nothing more painful than losing one's only son (II Reg. XII). Also, the phrase we interpreted as 'the devastator will come suddenly', or 'misery will come upon us', the Septuagint translated as 'upon you', but God has said with much more mercy that whatever is to come upon his people, he also testifies will come upon himself. Vastator properly signifies either Nabuchodonosor or the devil.

Commentary on Jeremiah
Jeremiah 6:27-30

(Verse 27 and following) I have appointed you as a strong tester among my people, and you will know and prove their ways. All these leaders are turning away (or disobedient), walking deceitfully (or perversely). Bronze and iron are all corrupted, the bellows in the fire have failed (which the Greeks more significantly call a 'puffer'), the lead is consumed, the refiner has vainly blown (or the moneylender). For their wickedness is not consumed: call them reprobate silver, for the Lord has rejected them. The prophet is given as a strong proof to an unbelieving people, which is called Mabsar in Hebrew, which either means fortified, according to Aquila, or enclosed and surrounded, according to Symmachus and the Septuagint, like a very strong city, so that it fears no treachery from any people; and when you have proven and understood the way of a sinful people, then you will understand that silver mixed with copper cannot be purged in any way. For just as lead is mixed with metals that are adulterated and corrupted, so that the foreign material can be separated, and if perhaps it has not…

(Verse 27 and following) I have appointed you as a strong tester among my people, and you will know and prove their ways. All these leaders are turning away (or disobedient), walking deceitfully (or perversely). Bronze and iron are all corrupted, the bellows in the fire have failed (which the Greeks more significantly call a 'puffer'), the lead is consumed, the refiner has vainly blown (or the moneylender). For their wickedness is not consumed: call them reprobate silver, for the Lord has rejected them. The prophet is given as a strong proof to an unbelieving people, which is called Mabsar in Hebrew, which either means fortified, according to Aquila, or enclosed and surrounded, according to Symmachus and the Septuagint, like a very strong city, so that it fears no treachery from any people; and when you have proven and understood the way of a sinful people, then you will understand that silver mixed with copper cannot be purged in any way. For just as lead is mixed with metals that are adulterated and corrupted, so that the foreign material can be separated, and if perhaps it has not been purified, all the lead is consumed and reduced to nothing: in the same way, every discourse of teachings and prophetic speech perishes in those who scorn to listen (Psalm 57). Let us speak also about those who, like deaf asps, plug their ears so as not to hear the voices of those who enchant. For the mint worker and the metal smelter have labored in vain: their wickedness has not been consumed. Therefore, they are called not silver, but reprobate silver, because the Lord has rejected them. And the princes are those who turn away from the Lord, who walk perversely and deceitfully.

Commentary on Jeremiah
Jeremiah 7:1-6

He instructs both the people of Judea of that time and us today, who are seen to be constituted as the church. We are not to put our faith in the splendor of its buildings. Nor are we to put faith in its golden ceilings and decorated walls of marble. We are not to say “this is the temple of the Lord, the temple of the Lord, the temple of the Lord.” For the temple of the Lord is there where the true faith dwells, in holy living and the chorus of all the virtues. Then he infers, “If you make your ways straight and if your thoughts do not follow error, and if you will do justice and refrain from evil, nor shed innocent blood or scandalize the little ones. If you do not walk after alien gods, honoring perverse doctrines that you simulate in your own hearts for evil purposes. I will dwell with you in that place that you call the temple of God and in the land that I gave to your ancestors, who were obviously apostles and apostolic men. Or at least I will cause you to dwell there from beginning to end in security.” This can be compared with the virgin who spreads modesty and freely prefers…

He instructs both the people of Judea of that time and us today, who are seen to be constituted as the church. We are not to put our faith in the splendor of its buildings. Nor are we to put faith in its golden ceilings and decorated walls of marble. We are not to say “this is the temple of the Lord, the temple of the Lord, the temple of the Lord.” For the temple of the Lord is there where the true faith dwells, in holy living and the chorus of all the virtues. Then he infers, “If you make your ways straight and if your thoughts do not follow error, and if you will do justice and refrain from evil, nor shed innocent blood or scandalize the little ones. If you do not walk after alien gods, honoring perverse doctrines that you simulate in your own hearts for evil purposes. I will dwell with you in that place that you call the temple of God and in the land that I gave to your ancestors, who were obviously apostles and apostolic men. Or at least I will cause you to dwell there from beginning to end in security.” This can be compared with the virgin who spreads modesty and freely prefers chastity, who has another conscience and knows only that virginal purpose of the apostle that “she be holy in body and in spirit.” For what good is a chaste body to a corrupt spirit that does not have the other virtues that this prophetic word describes?

SIX BOOKS ON JEREMIAH 2:32.2-4
Jeremiah 7:1-6
If heaven and earth must pass away, obviously all things that are earthly must also pass away. Therefore the spots that witnessed the crucifixion and the resurrection profit those only who bear their several crosses, who day by day rise again with Christ and who thus show themselves worthy of an abode so holy. Those who say, “the temple of the Lord, the temple of the Lord,” should give ear to the words of the apostle: “you are the temple of the Lord,” and the Holy Spirit “dwells in you.” Access to the courts of heaven is as easy from Britain as it is from Jerusalem, for “the kingdom of God is within you.”

LETTER 58.3
Jeremiah 7:1-2
(Chapter 7, Verses 1-2) The word that came to Jeremiah from the Lord, saying: Stand in the gate of the house of the Lord, and proclaim (or read) there this word, and say: Hear the word of the Lord, all you people of Judah who enter in through these gates to worship the Lord. This is not found in the LXX edition, but is added from Theodotion's translation from Hebrew. The Prophet is commanded to stand in the gate of the Lord, through which the multitude of the people enters to worship the Lord, so that they may hear what the Lord commands. By which we understand the hardness of the Jewish people, because they regarded the prophets as liars and madmen, while they were compelled by the opportunity and the fame of the place to hear the words of the Lord; and not because the words were from the Lord.

Commentary on Jeremiah
Jeremiah 7:3
(Verse 3.) Thus says the Lord of hosts, the God of Israel: Make (or direct) your ways and your pursuits (or inventions) good, and I will dwell with you in this place (or make you dwell in this place). The most merciful physician desires to heal all those wounded with medicine. For when he says, 'Make (or correct) your ways good,' he shows that they are perverse and have no good in themselves. And because it is natural for each person to love their homeland alone and have nothing sweeter, rewards are promised to the obedient. 'I will dwell with you,' he says, 'to make you secure in your habitation': either I will establish a stable dwelling for you yourselves, according to Symmachus, who says, 'And I will strengthen you in this place.'

Commentary on Jeremiah