The prophet proclaims the covenant of God: and denounces evils to the obstinate transgressors of it. The conspiracy of the Jews against him, a figure of their conspiracy against Christ.
The Prophet being commanded to preach the obseruation of Gods couenant is not heard. 9. The people folovv their fathers example, adoring idols. 11. and shal therefore be seuerely punished, neither shal their idols, nor prayers of the iust profite them. 15. their malice against Christ is described 20. and the reuenge therof.
1The word that came from the Lord to Jeremias, saying:Parola detta a Gerusalemme dal Signore, che disse:THE word that was made from our Lord to Ieremie, saying:Verbum quod factum est a Domino ad Jeremiam, dicens: 2Hear ye the words of this covenant, and speak to the men of Juda, and to the inhabitants of Jerusalem,Udite le parole di questa alleanza, e ditele agli uomini di Giuda, e agli abitatori di Gerusalemme,Heare ye the wordes of this couenant, and speake to the men of Iuda, and to the inhabitants of Ierusalem,Audite verba pacti hujus, / et loquimini ad viros Juda, / et ad habitatores Jerusalem, 3And thou shalt say to them: Thus saith the Lord the God of Israel: Cursed is the man that shall not hearken to the words of this covenant,Or tu dirai loro: Queste cose dice il Signore Dio d'Israele: Maledetto l'uomo, che non ascolterà le parole di quest'alleanza.and thou shalt say to them: Thus saith our Lord the God of Israel: Cursed is the man that shal not heare the wordes of this couenant,et dices ad eos: Hæc dicit Dominus Deus Israël: / Maledictus vir qui non audierit verba pacti hujus 4Which I commanded your fathers in the day that I brought them out of the land of Egypt, from the iron furnace, saying: Hear ye my voice, and do all things that I command you: and you shall be my people, and I will be your God:La quale io fermai co' padri vostri nel giorno, in cui li trassi dalla terra d'Egitto, dalla fornace di ferro, allorché dissi: Udite la mia voce, e fate tutte le cose, ch'io vi comando, e voi sarete mio popolo, e io sarò vostro Dio,which I commanded your fathers in the day, that I brought them out of the Land of Aegypt, out of the yron fornace, saying: Heare ye my voice, and doe al thinges, that I command you: and you shal be my people, and I wil be your God.quod præcepi patribus vestris, / in die qua eduxi eos de terra Ægypti, / de fornace ferrea, dicens: / Audite vocem meam, et facite omnia quæ præcipio vobis, / et eritis mihi in populum, / et ego ero vobis in Deum: 5That I may accomplish the oath which I swore to your fathers, to give them a land flowing with milk and honey, as it is this day. And I answered and said: Amen, O Lord.Affinchè io faccia rivivere il giuramento, che feci a' padri vostri, che io avrei dato loro una terra, che scorrea latte, e miele, come in oggi si vede. E risposi, e dissi: Così è, o Signore.That I may raise vp the othe, which I sware to your fathers, that I would geue them a land flowing with milke & hunnie, as is this day. And I answered, & said: Amen Lord.ut suscitem juramentum quod juravi patribus vestris, / daturum me eis terram fluentem lacte et melle, / sicut est dies hæc. Et respondi, et dixi: Amen, Domine.
6And the Lord said to me: Proclaim aloud all these words in the cities of Juda, and in the streets of Jerusalem, saying: Hear ye the words of the covenant, and do them:E il Signore mi disse: Ripeti ad alta voce tutte queste parole pelle città di Giuda, e pelle piazze di Gerusalemme, dicendo: Udite le parole di quest'alleanza, e osservatele:And our Lord said to me: Crie aloude al these wordes in the cities of Iuda, and without Ierusalem, saying: Heare ye the wordes of this couenant, and do them:Et dixit Dominus ad me: Vociferare omnia verba hæc in civitatibus Juda, / et foris Jerusalem, dicens: / Audite verba pacti hujus, et facite illa, 7For protesting I conjured your fathers in the day that I brought them out of the land of Egypt even to this day: rising early I conjured them, and said: Hearken ye to my voice:Io esortai fortemente i padri vostri dal dì, in cui li trassi dalla terra d'Egitto fino al dì d'oggi; di buon mattino io li esortava, e diceva: Udite la mia voce:because contesting I did contest your fathers in the day, that I brought them out of the Land of Aegypt euen to this day: arising early I contested, and said: Heare ye my voice:quia contestans contestatus sum patres vestros, / in die qua eduxi eos de terra Ægypti, usque ad diem hanc: / mane consurgens contestatus sum, / et dixi: Audite vocem meam. 8And they obeyed not, nor inclined their ear: but walked every one in the perverseness of his own wicked heart: and I brought upon them all the words of this covenant, which I commanded them to do, but they did them not.E non l'ascoltarono, né porser le loro orecchie; ma andaron dietro ognuno al pravo loro, e cattivo cuore: e mandai sopra di loro tutto quel, che era scritto in quell'alleanza, la quale ordinai loro di osservare, e non l'osservarono.and they heard not, nor inclined their eare: but went euerie one in the peruersitie of his owne wicked hart: & I brought vpon them al the wordes of this couenant, which I commanded them to doe, and they did not.Et non audierunt, nec inclinaverunt aurem suam, / sed abierunt, unusquisque in pravitate cordis sui mali: / et induxi super eos omnia verba pacti hujus / quod præcepi ut facerent, / et non fecerunt. 9And the Lord said to me: A conspiracy is found among the men of Juda, and among the inhabitants of Jerusalem.E il Signore mi disse: Si è scoperta una congiura degli uomini di Giuda, e degli abitatori di Gerusalemme.And our Lord said to me: Conspiracie is found in the men of Iuda, and in the inhabitants of the men of Ierusalem.Et dixit Dominus ad me: Inventa est conjuratio in viris Juda et in habitatoribus Jerusalem.
10They are returned to the former iniquities of their fathers, who refused to hear my words: so these likewise have gone after strange gods, to serve them: the house of Israel, and the house of Juda have made void my covenant, which I made with their fathers.Ei son ritornati alle iniquità antiche de' padri loro, i quali udir non vollero le mie parole: questi adunque ancor essi sono andati dietro agli dei stranieri per adorarli: e la casa di Israele, e la casa di Giuda hanno renduta vana l'alleanza mia contratta da me co' padri loro.They are returned to the former iniquities of their fathers, which would not heare my wordes: and these therfore haue gone after strange goddes, to serue them: the house of Israel, and the house of Iuda hath made voide my couenant, which I made with their fathers.Reversi sunt ad iniquitates patrum suorum priores, / qui noluerunt audire verba mea: / et hi ergo abierunt post deos alienos, ut servirent eis: / irritum fecerunt domus Israël et domus Juda pactum meum / quod pepigi cum patribus eorum. 11Wherefore thus saith the Lord: Behold I will bring in evils upon them, which they shall not be able to escape: and they shall cry to me, and I will not hearken to them.Per la qual cosa così parla il Signore: Ecco che io manderò sopra di essi de' mali, da' quali non potranno uscire: e grideranno verso di me, e io non gli esaudirò.For which thing thus saith our Lord: Behold I wil bring in euils vpon them, out of which they shal not be able to goeforth: and they shal crie to me, and I wil not heare them.Quam ob rem hæc dicit Dominus: / Ecce ego inducam super eos mala / de quibus exire non poterunt: / et clamabunt ad me, et non exaudiam eos. 12And the cities of Juda, and the inhabitants of Jerusalem shall go, and cry to the gods to whom they offer sacrifice, and they shall not save them in the time of their affliction.E anderanno le città di Giuda, e gli abitanti di Gerusalemme, e alzeranno le loro voci verso gli dei, a onor de' quali fan libagioni, e questi non li salveranno nel tempo di loro afflizione.And the cities of Iuda, and the inhabitants of Ierusalem shal goe, and crie to goddes, vnto whom they sacrificed, and they shal not saue them in the time of their affliction.Et ibunt civitates Juda et habitatores Jerusalem, / et clamabunt ad deos quibus libant, / et non salvabunt eos in tempore afflictionis eorum. 13For according to the number of thy cities were thy gods, O Juda: and according to the number of the streets of Jerusalem thou hast set up altars of confusion, altars to offer sacrifice to Baalim.Imperocché i tuoi dei o Giuda, agguagliavano il numero delle tue città; e giusta il numero delle tue strade tu alzasti, o Gerusalemme, altari di confusione, altari per far libagioni a Baal.For according to the number of thy cities were thy goddes ô Iuda: and according to the number of the waies of Ierusalem thou didst set altars of confusion, altars to sacrifice to Baalim.Secundum numerum enim civitatum tuarum / erant dii tui, Juda: / et secundum numerum viarum Jerusalem, / posuisti aras confusionis, / aras ad libandum Baalim.
14Therefore do not thou pray for this people, and do not take up praise and prayer for them: for I will not hear them in the time of their cry to me, in the time of their affliction.Tu adunque non pregare per questo popolo, e non gettar le tue grida, e la tua orazione; perch'io non gli esaudirò nel tempo, in cui grideranno verso di me, nel tempo loro di afflizione.Thou therefore pray not for this people, and take not to thee praise and prayer for them: because I wil no• heare in the time of their crie vnto me, in the time of their affliction.Tu ergo noli orare pro populo hoc, / et ne assumas pro eis laudem et orationem, / quia non exaudiam in tempore clamoris eorum ad me, / in tempore afflictionis eorum. 15What is the meaning that my beloved hath wrought much wickedness in my house? shall the holy flesh take away from thee thy crimes, in which thou hast boasted?E donde avviene, che il mio diletto nella casa mia ha commesse molte scelleratezze? Forse che le carni sagrificate toglieranno da te le tue malizie, delle quali tu hai fatto pompa?What is it that my beloued hath in my house done much wickednes? shal the holie flesh take away from thee thy malices: in which thou hast bosted?Quid est, quod dilectus meus in domo mea fecit scelera multa ? / numquid carnes sanctæ auferent a te malitias tuas, / in quibus gloriata es ? 16The Lord called thy name, a plentiful olive tree, fair, fruitful, and beautiful: at the noise of a word, a great fire was kindled in it, and the branches thereof are burnt.Ulivo fecondo, bello, fruttifero, e vago a vedersi, fu il nome, che diede a te il Signore: al suono di una Parola grande il fuoco si apprese all'ulivo, e o i rami suoi furon tutti abbruciati.The Lord hath called thy name, a plentiful oliue tree, faire, fruiteful, beautiful: at the voice of a word, a great fire flamed vp in it, and the shrubbes thereof are burnt.Olivam uberem, pulchram, fructiferam, speciosam, / vocavit Dominus nomen tuum: / ad vocem loquelæ, grandis exarsit ignis in ea, / et combusta sunt fruteta ejus. 17And the Lord of hosts that planted thee, hath pronounced evil against thee: for the evils of the house of Israel, and of the house of Juda, which they have done to themselves, to provoke me, offering sacrifice to Baalim.E il Signor degli eserciti, che ti piantò, pronunziò sciagure contro di te a motivo de' mali, che fecero a se la casa d'Israele, e la casa di Giuda per muovermi ad ira, facendo libagioni a Baal.And the Lord of hostes that planted thee, hath spoken euil vpon thee: for the euils of the house of Israel, and of the house of Iuda, which they haue done to themselues, to prouoke me, in offering to Baalim.Et Dominus exercituum, qui plantavit te, / locutus est super te malum, / pro malis domus Israël, et domus Juda, / quæ fecerunt sibi ad irritandum me, / libantes Baalim.
18But thou, O Lord, hast shewn me, and I have known: then thou shewedst me their doings.Ma tu, o Signore, mi desti a conoscere, e io compresi: tu mi facesti vedere allora i loro pensamenti.But thou Lord hast shewed me, and I haue knowen: thou hast shewed me their studies.Tu autem, Domine, demonstrasti mihi, et cognovi: / tunc ostendisti mihi studia eorum. 19And I was as a meek lamb, that is carried to be a victim: and I knew not that they had devised counsels against me, saying: Let us put wood on his bread, and cut him off from the land of the living, and let his name be remembered no more.Ed io come agnello mansueto, che è portato ad esser sacrificato: e non avea compreso com' eglino avean macchinato contro di me, dicendo: Venite, diamo a lui il legno in luogo di pane, e sterminiamolo dalla terra de' vivi, e non sia rammentato più il suo nome.And I as a milde lambe, that is caried to a victim: and I knew not that they deuised counsels against me, saying: Let vs cast wood on his bread, and rase him out of the land of the liuing, and let his name be mentioned no more.Et ego quasi agnus mansuetus, / qui portatur ad victimam: / et non cognovi quia cogitaverunt super me consilia, dicentes: / Mittamus lignum in panem ejus, / et eradamus eum de terra viventium, / et nomen ejus non memoretur amplius. 20But thou, O Lord of Sabaoth, who judgest justly, and triest the reins and the hearts, let me see thy revenge on them: for to thee have I revealed my cause.Ma tu, o Signor degli eserciti, che giudichi con giustizia, e penetri gli affetti, e i cuori, fa, ch'io ti vegga fare vendetta di essi: imperocché ho rimessa in te la mia causa.But thou ô Lord of Sabaoth, which iudgest iustly, and prouest the reynes and the hartes, let me see thy reuenge of them: for to thee I haue reueled my cause.Tu autem, Domine Sabaoth, qui judicas juste, / et probas renes et corda, / videam ultionem tuam ex eis: / tibi enim revelavi causam meam. 21Therefore thus saith the Lord to the men of Anathoth, who seek thy life, and say: Thou shalt not prophesy in the name of the Lord, and thou shalt not die in our hands.Per questo così parla il Signore agli abitanti di Anathoth, che cercano la tua vita, e dicono: Non profetare nel nome del Signore, e non morrai pelle mani nostre:Therefore thus saith the Lord to the men of Anathoth, which seeke thy life, and say: Thou shalt not prophecie in the name of our Lord, and thou shalt not die in our handes.Propterea hæc dicit Dominus ad viros Anathoth, / qui quærunt animam tuam, et dicunt: / Non prophetabis in nomine Domini, / et non morieris in manibus nostris: 22Therefore thus saith the Lord of hosts: Behold I will visit upon them: their young men shall die by the sword, their sons and their daughters shall die by famine.Per questo così dice il Signore degli eserciti: Ecco che io li visiterò: i giovani periranno di spada: i loro figliuoli, e le loro figlie morranno di fame.Therefore thus saith the Lord of hostes: Behold I wil visite vpon them: their yong men shal die by the sword, their sonnes and their daughters shal die in famine.propterea hæc dicit Dominus exercituum: / Ecce ego visitabo super eos: / juvenes morientur in gladio; / filii eorum et filiæ eorum morientur in fame.
23And there shall be no remains of them: for I will bring in evil upon the men of Anathoth, the year of their visitation.E non resterà avanzo di essi: imperocché io manderò sciagure sopra gli uomini di Anathoth, anno di visita per essi.And there shal be no remaines of them: for I wil bring in euil vpon the men of Anathoth, the yeare of their visitation.Et reliquiæ non erunt ex eis: / inducam enim malum super viros Anathoth, / annum visitationis eorum.
11:1
Calmet
The, etc. He continues his discourse, (ver. 15.) or rather addresses the people, when Josias renewed the covenant, 2 Paralipomenon 34:29., Leviticus xxvi., and Deuteronomy xxvii. (Calmet)
11:4
Worthington
Fathers. God chooses his people for obedience, not for kindred, etc. (St. Jerome) (Worthington)
11:5
Haydock
Amen. Septuagint, "So be it." (Haydock)
Thou hast fulfilled thy engagements.
11:6
Cities, or to those who come thence to the temple, that all may know.
11:7
Haydock
For. This and the next verse have not been read by Septuagint; (Calmet) but only "and they did not comply." Grabe supplies the rest. (Haydock)
11:8
Calmet
Brought; or "will bring," seems preferable. What does the history of God's people till the captivity exhibit, but scenes of disorder and of succeeding misery? (Calmet)
11:9
St. Jerome
Conspiracy. They are leagued together to do evil, with all earnestness. (St. Jerome)
11:10
To them, for a long time. Yet they must not despair, or have recourse to idols, (ver. 12.) or witches, 1 Kings xxviii.
11:13
Calmet
Confusion. Thus he contemptuously denotes Baalim, Jeremias 3:24. (Calmet)
11:15
Calmet
Beloved, dilectus. Hebrew and Septuagint have the feminine. Chaldean, "people." They presumptuously thought that they would be freed from all their abominations, by partaking of the sacrifices. (Calmet)
Menochius
But the offerings of such are not accepted. (Menochius)
Worthington
The flesh is holy, but is of no service to the obstinate sinner. (Worthington)
11:16
Burnt, by lightning. The olive was a most useful and beautiful tree.
11:18
Theodoret
Shewedst me. He insinuates that something more than what appears must be understood. (Theodoret)
Calmet
All Christians explain what follows of Jesus Christ, (St. Jerome; Worthington) whom Jeremias prefigured in his sufferings. (Calmet)
St. Jerome
"Let us follow the rule which shews that all the prophets did most things for a type of our Lord and Saviour; and what was now done by Jeremias, foreshewed what would happen to our Lord." (St. Jerome)
11:19
Calmet
Meek: pet lamb. The Arabs still keep one in their houses, 2 Kings 12:3. (Bochart 2:46.) (Calmet)
Menochius
Knew. I acted as if I had been ignorant. (Menochius)
Worthington
Yet Christ foretold his sufferings, Matthew 20:18., etc. (Worthington)
St. Jerome
Bread. Christ, the bread of life, was nailed to the disgraceful wood. (St. Jerome; St. Gregory, Mor. 3:12.)
Menochius
They threaten to beat him, (De Dieu) or to mix a poisonous wood with his food. (Calmet) (Menochius)
Du Hamel
Some Jews had corrupted this text in St. Justin's time. (Du Hamel)
11:20
Sabaoth. That is, of hosts or armies; a name frequently given to God, in the Scriptures.
Challoner
Thy revenge. This was rather a prediction of what was to happen, with an approbation of the divine justice, than an imprecation. (Challoner)
He speaks of the impenitent, (St. Jerome) and wishes they may be converted.
11:21
Calmet
Life. What precedes, was spoken concerning the prophet, though it regarded Christ also in a proper but more elevated sense. (Calmet)
11:23
Haydock
Remains. All these priests shall perish, Psalm 36:28. (Haydock)
Worthington
He speaks of the wicked, as a remnant was still left, Jeremias 4., and Isaias 10. (Worthington)
11:20
Sabaoth.... That is, of hosts or armies, a name frequently given to God in the scriptures.—Ibid. Thy revenge.... This was rather a prediction of what was to happen, with an approbation of the divine justice, than an imprecation.
11:4
Not for the priuilegies of kinred (being the children of Abraham, Isaac and Iacob) nor for suffering circumcision nor for the rest of the Sabbath, but for obedience (in keeping the couenant and precepts) our Lord is the God of Israel, and Israel his people S. Ierom.
11:14
Ch. 7. v. 16. ch. 14. v. 11.
11:15
Flesh offered in sacrifice is holie, but profiteth not those that are obstinate in sinne.
11:18
By consent of al Churches (saith S. Ierom) this is spoken of Christ.
11:19
VVho so bore himself, as if he had not knowen when the Iewes condemned him in their councel. For otherwise he knew, and foretold, that he should be betrayed & crucified Mat. 20. v. 18. 19 & ch. 26 v. 2.
11:23
He speaketh only of the wicked for stil some reliques remaine. Isa. 10. Ier. 4. Ro. 9.
11:5
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… And for the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely, and with perfect freedom, wherever he pleased, he preferred above dwelling at home the affliction of the people, and their hard durance in a strange land. (
11:8
St Justin Martyr † AD 165 Dialogue with Trypho 12
… peoples who know not Thee shall escape to Thee, because of thy God, the Holy One of Israel; for He has glorified Thee.’ This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah
Tertullian † AD 220 The Five Books Against Marcion 4.31
… “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.” This is the invitation of God. “But,” says He, “they hearkened not, nor inclined their ear.” This is the refusal of the people. “They departed, and walked every one in the imagination of their evil heart.”
11:11
John Cassian † AD 435 The Conferences of John Cassian 6.6
… And another prophet, knowing that these are profitable to some men, and certainly not through any jealousy of their safety, but with an eye to their good, prays thus: “Add evils to them, O Lord, add evils to the haughty ones of the earth;” and the Lord Himself says “Lo, I will bring evils upon them,”
11:14
Tertullian † AD 220 On Modesty 2
… “And pray not thou unto (me) on behalf of the People, and request not on their behalf in prayer and supplication, since I will not listen to (them) in the time wherein they shall have invoked me, in the time of their affliction.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… As the prophet too said, intimating the selfsame thing, “A brother redeemeth not, shall a man redeem?” No, not although it were Moses, Samuel, Jeremiah. Hear, for example, what God saith unto this last, “Pray not thou for this people, for I will not hear thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
… is forbidden, for, “Pray,” saith He, “for your enemies.” Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, “Pray not thou for this people, because I will not hear thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… But the reason of His not holding to that point was, that this ground of reconciliation might not become an occasion for listlessness. Wherefore to Jeremiah also He said, “Pray not for this people, for I will not hear thee” (
St Jerome † AD 420 The Letters of St. Jerome 82.2
… Even though the wish may win its recompense with God, its futility must still sadden him who cherishes it. When the apostle said, “as much as lieth in you, live peaceably with all men,” he knew quite well that the realisation of peace depends upon the consent of two parties. The prophet truly cries “They say Peace, peace: and yet there is no peace.”
11:15
St Irenaeus of Lyons † AD 202 Against Heresies 4.17.3
… but thou hast stood before Me in thy sins and in thine iniquities.” He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.” “For the fat and the fat flesh shall not take away from thee thine unrighteousness.”
11:18
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.16
… “Lord, give me knowledge, and I shall know it: then I saw their meditations. I was led like a lamb without malice to the slaughter; against me they devised a device, saying, Come, let us cast the tree into His bread, and let us erase His life from the earth, and His name shall no more be a remembrance.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.12
166. Yet if the husbandman’s power allure thee, tell me, prithee, who it was that spake in the prophet, saying: “O Lord, make it known to me, that I may know; then saw I their thoughts. I was led as a harmless lamb to the slaughter and knew it not: they took counsel together against me, saying, Come, let us throw wood into his bread.”
11:19
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 3
… and they shall call his name Immanuel.” And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed.”
St Justin Martyr † AD 165 Dialogue with Trypho 72
… ‘I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.’
Tertullian † AD 220 An Answer to the Jews 10
… that, according to the former prophecy, the Lord thenceforth “might reign from the tree .” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood into his bread , and let us wear him away out of the land of the living; and his name shall no more be remembered.”
Tertullian † AD 220 The Five Books Against Marcion 3.19
… so that, according to our former prophecy, He might thenceforth reign from the tree as Lord. This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”
Tertullian † AD 220 The Five Books Against Marcion 4.40
… He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: “I was like a lamb or an ox that is brought to the slaughter, and I knew not that they devised a device against me, saying, Let us cast the tree upon His bread ,”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… “And my God shall be my strength, and He said to me, This is a great thing for thee to be called My servant, to set up the tribes of Jacob and to turn again the diaspora of Israel. Behold I have set thee for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.” And in Jeremiah too
Origen † AD 254 Origen's Commentary on the Gospel of John 6.35
… For the man “was led like a sheep to the slaughter, and as a lamb, dumb before his shearers,” saying, “I was as like a gentle lamb led to the slaughter.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.21
In Isaiah: “I have spread out my hands all day to a people disobedient and contradicting me, who walk in ways that are not good, but after their own sins.” Also in Jeremiah: “Come, let us cast the tree into His bread, and let us blot out His life from the earth.”
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 34
… For not even this is passed over: it is displayed by the holy men with great plainness. 2. For first Moses predicts it, and that with a loud voice, when he says: “Ye shall see your Life hanging before your eyes, and shall not believe.” 3. And next, the prophets after him witness of this, saying: “But
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.19
… But some one will say to me, “Thou art inventing subtleties; shew me from some prophet the Wood of the Cross; except thou give me a testimony from a prophet, I will not be persuaded. Hear then from Jeremias, and assure thyself; I was like a harmless lamb led to be slaughtered; did I not know it
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 22
… He is led to the cross, and the life of the whole word is suspended on the wood of which it is made. I would point out how this also is confirmed by testimony from the Prophets. You find Jeremiah speaking of it thus, “Come and let us cast wood into His bread, and crush Him out of the land of the living.”
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2. Hear, etc., you, O Jeremiah, and your fellow Prophets.
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4. I BROUGHT THEM OUT, etc., FROM THE IRON FURNACE, that is from the hardest servitude, in which like a furnace of iron they were melted in the burning of bricks in Egypt and afflicted. Thus St. Jerome. For servants and poor and vile men are accustomed to labor, sweat and burn in furnaces where iron is melted, as one can see at Liège and in the Ardennes. Whence Genesis 15:17, this servitude was prefigured to Abraham through a smoking furnace. Tropologically, the same furnace of tribulation is golden to the good and martyrs, as to the three boys in Babylon, Wisdom 3:6; to the wicked it is iron. Thus St. Ambrose in Psalm 118, sermon 20.
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5. That I may raise up. The Chaldean and Vatablus, that I may confirm and preserve. Second and better, that I may raise up, as if I make my covenant with you revive, which now seems to be as if dead. For once God had led their fathers into the land promised by covenant; but because he had cast them out of it on account of sins, and permitted them to be led captive into Babylon, this covenant seemed to be broken and violated: for God had sworn to Abraham that he would give him and his posterity the land of Canaan forever, Genesis 12:7. He says therefore that he will renew this covenant, that is restore them by return into their land, if in turn they keep the covenant, that is its conditions, namely that they worship not idols but God, and observe his law. Thus Maldonatus. AS THIS DAY IS, as this day shows, namely that you possess the land promised by God, flowing with milk and honey, that is most fertile. AND I ANSWERED (I the Prophet) AND SAID: AMEN. The Septuagint, let it be, so that namely I say these things to the men of Judah and Jerusalem, namely that God wishes to renew the covenant with them, and that he be cursed who does not keep the words of his covenant, that is the law which they have covenanted with him to keep. Thus Origen, Lyra and Vatablus.
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6. CRY OUT, etc., OUTSIDE JERUSALEM, outside the city in the fields. Second and better, the Hebrew, Chaldean and Vatablus, cry out in the streets, squares, forums, or outside Jerusalem, so that outside be an ablative of place from the noun forum. Thus a Castro.
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7. TESTIFYING I HAVE TESTIFIED. That is, solemnly and vehemently I have protested, and warned also with witnesses, namely heaven and earth, and yourselves, having called upon and invoked them (as I did through Moses, Deuteronomy cap. 4:26, and cap. 32:1, and through Joshua, cap. 8, verse 32, and often elsewhere), if you should violate the covenant and law, that I would inflict these punishments upon you, so that you cannot complain when I punish you, that you did not know this, that you were not warned. Thus St. Jerome, Rabanus, Hugh and St. Thomas. RISING EARLY. That is vigilantly, with the greatest zeal: for what we do zealously, we do very early in the morning.
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8. In the perversity of his heart. In Hebrew בשרירות bisrirut, that is in the hardness and obstinacy of his heart, which they followed rather than my warnings. AND I BROUGHT UPON THEM THE WORDS OF THE COVENANT, curses and punishments, ascribed to the covenant or to those who violate the covenant, Deuteronomy cap. 27:13 and following. Thus the Chaldean, Theodoret, Hugh and St. Thomas.
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9. A CONSPIRACY WAS FOUND IN THE MEN OF JUDAH, as if to say they betrayed and delivered themselves to idols, defecting from me; not by chance, not by weakness, but by a certain conspiracy and binding together, or conspiracy, as the Septuagint, Aquila, Theodoret translate it, and, as the Chaldean, rebellion made against me, namely under Joakim, says Vatablus, or rather under Manasseh, 4 Kings cap. 23, verse 15. Thus Lyra and a Castro.
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13. According to the number of cities, that is to say, You had as many gods as you had cities, indeed as many as you had streets and squares, that is to say, Not in Jerusalem alone, but in each city of Judea; and in Jerusalem itself not one in one place, but many, namely in all the streets you set up and worshipped individual idols, as it were household gods and tutelary deities. This is what Ezekiel says, chapter XVI, verse 31: "Thou hast built thy brothel (that is, thy idol) in the head of every way." Thus St. Jerome. Secondly and more forcefully, that is to say, Each city adopted individual idols as its own, and different from those of other cities, so that there were as many kinds of idols as there were cities in Judea, as St. Jerome says: "And according to the number of the ways of Jerusalem," that is, from all the surrounding nations to which ways led from Jerusalem, you borrowed idols, and worshipped the gods of all nations. For from Moab you received Chamos; from the Assyrians and Chaldeans Baal, not one but very many; from Egypt golden calves, the Sun, the Moon, etc. Ezekiel expressly reproaches them with this, chapter XVI. Thus we see today that from one heresy, for example that of Luther, three hundred have been born, and each of its cities has its own sect, by which each is divided and separated from the others.
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14. Thou therefore. This is the voice of God to Jeremiah, that is to say, You, O Jeremiah, do not assume praise on behalf of the Jews so impious, that is, as the Chaldean and Septuagint versions have it, supplication, which ought to be begun from the praise of God, His benefits and triumphs, to win God's benevolence. St. Chrysostom notes, homily 14 on the epistle to the Romans, that this is said threateningly to terrify the people, that is to say, Do not weary yourself, O Jeremiah, praying in vain for a people so impious, because I will not hear you, unless namely you overcome and soften this anger of mine by your prayers, as Moses did in a similar case, Exodus XXXII, 10 and 11. God therefore here did not absolutely will, indeed He did not will Jeremiah to cease from prayer for the people; knowing this, Jeremiah continued to pray for them. IN TIME OF AFFLICTION. The Interpreter reads with בעת beet; now they read בעד bead, that is, for his affliction.
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15. What is. God complains of idolatry perpetrated even in the temple. For thus Manasses placed idols in the temple of God and worshipped them, IV Kings XXI. Thus St. Jerome, Theodoret, St. Thomas, Lyran. It can also be translated from the Hebrew thus: What is it that my beloved has done in my house abominations of many, namely of idols or peoples? that is to say, Why has he placed in my temple many idols of many nations, and worshipped them in their various rites? Thus Sanchez. Secondly, Pagninus translates: What is it that my beloved still does in my house, when he has committed many abominations? that is to say, I will cast him out of my house, which he has thus defiled. For thus a husband says to an adulterous wife: What does a wife do in my bed, when she has so many lovers? Thirdly, Hugo and Isidore explain it thus, that is to say, Why does my beloved Jeremiah pray and prophesy so constantly in my temple, in which the people themselves perpetrate such great wickedness? Fourthly, Kimchi and Vatablus thus, that is to say, What reason is there for God (or Christ) my beloved, says Jeremiah, why should He dwell longer in this my temple of Jerusalem, in which the people themselves worship idols? But the first sense of our Interpreter is best, and you can rightly apply it to clerics and monks in a monastery, which is the house of God, living dissolutely. DO THE HOLY MEATS, that is to say, The victims and sacrifices will not take away your wickedness. Thus the Septuagint, St. Jerome, Theodoret and others everywhere. This sense is plain and genuine. Otherwise the Chaldean and Vatablus translate: "The holy meats," that is, sacrifices, and all the worship of God will pass away and be taken from you, because you have offered abominable sacrifices to idols. Thirdly, Pagninus and Vatablus, that is to say, "The holy meats," that is, holy men, that is, priests, will be taken from you and led into captivity. Fourthly, Sanchez: "The holy meats," that is, abominable, which you offered to idols, do not take away stains from you, but rather defile you more; so that there is antiphrasis in the word holy, such as there is in the word sacred, when it is said: "The accursed hunger for gold:" "accursed," that is, abominable. IN WHICH THOU HAST GLORIED. The gender changes, because previously the people was understood, now the city.
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16. A FRUITFUL OLIVE TREE (in Hebrew, a green olive tree) HE CALLED, that is, He made it so that you could justly be called thus, as if to say: You were, O Judah, to the Lord like a green and flowering olive, when you worshipped Him in the greatest peace and abundance of things, happy and blessed and most famous among the nations. Note: The Church and the Saints are compared to olives and olive trees, first, on account of the solidity of virtue. For the wood of the olive tree is not shaken by tempest, nor by decay, nor by age: hence among the ancients it was a symbol of eternity. Hence Elias and Enoch, as candidates for eternity, are called olives, Zacharias IV, 14: "These are, he says, the two sons of the oil of splendor, who stand before the Lord of all the earth;" and Apocalypse cap. XI, 4: "These are the two olives, and the two candlesticks, standing in the sight of the Lord of the earth;" because namely these two, with unbroken spirit, will resist Antichrist, and will yield to no labors, threats or torments. Secondly, on account of fruitfulness, for the olive is most fertile. Hence Psalm LI, 10, it is said: "But I as a fruitful olive in the house of God." Hence also here Jeremiah says: "A fruitful olive, beautiful, fertile, fair, the Lord called your name." Hence the Apostle, Rom. XI, 17, says that the gentiles from a barren wild olive were grafted into the good and fertile olive. Thirdly, on account of the richness of grace, devotion and charity of the Saints, which gives richness, that is, value, to good works. Hence it is said in Isaiah V, 1: "The vineyard was made for my beloved in the horn of the son of oil." Where Symmachus translates, in the horn in the midst of olives; the Septuagint, in the horn in a rich or fertile place. Where Isaiah designates the strength and power of the vineyard, that is, the Church, by the horn; the richness and grace by oil. Fourthly, as the leaves of olives never fall away, but always remain green: so in illustrious Saints the beauty of good works never perishes, but their virtue always remains green. Hosea XIV, 6: "I will be as the dew, Israel shall spring up as the lily, and his root shall go down like Lebanon, and his beauty shall be as the olive." Where St. Jerome: "When the Lord, he says, has sprinkled us with the dew of His grace, we shall spring up, nay we shall flower as the lily, and we shall send down our roots like the trees of Lebanon, which as much as they rise upward into the air with their top, so much do they plunge their root downward into the depths, so that they are shaken by no tempest." Fifthly, on account of peace; for the olive is a symbol of peace. Hence the dove bringing to Noah a branch of olive signified the end of the flood, and peace of the earth and of men with God; for the Saints are peaceful with all. Wherefore, as the gentiles relate, or rather fabricate, when Neptune and Minerva contended about dignity, and Neptune alleged that he was the inventor of water, a most useful thing; but Minerva on her part brought forward that she had invented the fruitful olive plant; the case fell to Neptune, and judgment was rendered in favor of Minerva: because by the olive tree was signified fertility, and on account of it, peace, than which they said nothing was more pleasant, nothing more useful, nothing more suited to a tranquil, joyful and blessed life. Sixthly, on account of mercy: for the olive signifies this. For the proper virtue of the Saints is mercy. Hence Solomon made two Cherubim from olive wood, and placed them in the oracle, III Kings VI, 31, to signify that mercy leads to heaven, and places itself in heaven. Seventhly, on account of the appearance, brightness and splendor of virtue. Ecclesiasticus XXIV, 19: "As a fair olive in the fields, and as a plane tree exalted by the water." Finally, the olive with small and pale leaves, but with abundant fruit, indicates that the Saints flee honor and ostentation, but are nourished within by the solid fruit of virtue. For the olive teaches symbolically that the fruit is to be preferred to the leaves, the advantages of pomp to splendor. For who would not prefer a slender olive, outwardly despised, to any great plane tree or oak luxuriant with leaves? There exists an elegant emblem on this matter in Phaedrus, lib. III: Once, he says, the Gods chose what trees they wished to have under their protection. The oak pleased Jupiter, and the myrtle Venus, the laurel Phoebus, the pine Cybele, the tall poplar Hercules. Minerva wondering why they chose barren ones, asked the reason. Jupiter said the cause: Lest we seem to sell fruit for honor. But by Hercules, he will tell what anyone wishes, the olive is more pleasing to us on account of its fruit. Then thus the father of the gods and sower of men: O daughter! you are rightly called wise by all, unless what we do is useful, glory is foolish. Wise Minerva therefore, demanding the fruitful olive for herself, teaches that all leafy pageantry of glory is vain, unless it is made fertile by the fruits of substantial usefulness. ON THE WORD. The Seventy, deriving the Hebrew המולה hamula from מול mul, that is to circumcise, translate it as "to your circumcision" or "to your division," namely that by which you made a schism under Rehoboam from Judah, O Israel, into these disasters you have fallen. But our interpreter and all others more correctly derive hamula from המל hamal, that is to speak, as if to say: On account of your idolatry, a great voice will be raised up against you, that is a terrible command of God like thunder. For the voice of God is soft and gentle, by which He called you "a fair olive tree," and promised you joyful and favorable things: but the voice of God is great and horrible, by which He threatens, and which is followed by devastation and destruction, just as after thunder follow lightning and thunderbolts. Thus Sanchez. Again, a great voice, that is the command and mandate of Nebuchadnezzar, and the cry of the Chaldeans, who will kindle fire in you and destroy your city with burning. Thus Lyra, St. Thomas and Vatablus. For the Hebrew hamula signifies a cry, a noise, a tumult, such as that of soldiers in camps and in the assault of a city, especially when citizens still resist from houses and towers. Then indeed soldiers cry out: Fire, fire, and set houses ablaze, as we have seen done at Antwerp and elsewhere. Note: The great voice can be referred both to the speech and to the fire (and then the sense is plain, a great fire broke out), for there is various punctuation here. Thirdly, St. Jerome, Rabanus, Hugh and St. Thomas say "to the voice of great speech," that is, you will be burned on account of your boasting and blasphemous pride. Fourthly, "to the voice of great speech," that is to the fame by which they spoke of the Jews, as if all nations entered into friendship and commerce with them as with the most fortunate republic, and hence, from commerce namely with idolatrous nations, the fire of idolatry broke out, which Judea learned from them, which consumed and devastated all things. Thus tropologically, says St. Gregory, homily 21 on Ezekiel, from favor and love of praise, a flame of pride is kindled in the heart, which consumes all things. "For a great voice of speech is the favor of the flatterer," who devours all things well done and said, when they are done from love, not of God, but of praise. Whence it is written in Proverbs 27: "He that blesseth his neighbor with a loud voice, rising in the night, shall be like him that curseth." ITS FRUITS. He persists in the metaphor of the olive, to which he compared Jerusalem. For just as fire consumes the olive with all its branches, so the Chaldeans with fire devastated the city with the temple, palaces and streets.
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17. HE HATH SPOKEN EVIL AGAINST THEE. He has decreed to punish you, destroy and devastate you.
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18. But thou. Rabanus, St. Jerome, Theodoret and others take these things literally of Christ: but it is clear from what follows and what precedes, especially verses 14 and 21, that these things are said literally of Jeremiah, who complains of the snares and death prepared for him by his fellow citizens of Anathoth, because he prophesied so freely to them and threatened destruction. Allegorically, it is certain from the consensus of the Church that these things are said of Christ under the person of Jeremiah, and that on account of Christ these things happened to Jeremiah and were written, and this is what St. Jerome means. Whence he concludes thus: "So that we may be freed from all the trouble of interpretation, let us follow this rule, that all the Prophets have done many things in the type of Christ, and whatever was fulfilled according to the present time in Jeremiah, this is prophesied for the future concerning the Lord." Thus also Theodoret, Rabanus, St. Thomas, Lyra and Vatablus.
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19. And I as a lamb meek. In Hebrew אלוף alluph, that is, associated, meek; Chaldean, chosen; Septuagint, innocent; Syriac, simple; Arabic, wandering, or raving; but incongruously. It can sixth be turned: I as a lamb leader, or guide of the flock, so that Christ is signified, who all martyrs preceded by his example, and animated them by his passion to eagerly seek death for God, says Viegas in Apocalypse XII, page 516. Seventh, Vatablus, Pagninus and Kimchi translate: As a lamb and as an ox is led to the victim; so also I. Jeremiah therefore was pure and meek as a lamb, and was a type of the true lamb, who taketh away the sins of the world, namely Christ, who was the leader of the flock of the Church, and for it was immolated, as Isaiah teacheth, chapter LIII, 7. Hence Christ was a lamb slain from the foundation of the world, prefigured. First, in the sacrifice of Abel, who offered the firstlings of sheep, that is, lambs, to the Lord, and therefore pleasing to God, he himself as an innocent lamb became a victim to God, when slain by the parricide Cain, he was the first virgin and martyr of the world. Second, in the ram or male lamb, which Abraham substituted for Isaac and immolated, Genesis XXII, 12. For thus in Christ's passion, the divinity being substituted for the Jews and torturers, the humanity suffered and was immolated. Third, in the paschal lamb, concerning which I have spoken at length in Exodus XII. For indeed "Our Pasch is immolated, Christ. The lamb redeemed the sheep, Christ innocent reconciled sinners to the Father." Fourth, in the continual sacrifice. For daily the Hebrews, by the law of Exodus XXIII, 38, immolated to God both morning and evening a lamb: and this is the morning and evening sacrifice, which David often offereth and repeateth in the Psalms and the Prophets. Thus Origen, Cyril and Euthymius, in John chapter I, 29. Fifth, in other sheep and lambs, which by the law were to be offered on every feast. Sixth, because by Isaiah, chapter LIII, 7, and Jeremiah here Christ is compared to a lamb. Hence John the Baptist demonstrating Christ to the Jews, or the Messiah promised to them: "Behold," saith he, "the lamb of God, behold he who taketh away the sin of the world." Where note: Christ is called "the lamb of God," because by God, that is, by God's command and God's will, for the redemption of men he was immolated, as is called the sacrifice of Abraham, which Abraham offered to God, say Theophylactus, Euthymius and Maldonatus. Or because he himself was offered and immolated to God: or "of God" that is, divine on account of the divinity, which was in him: or, as Clement of Alexandria, book I Paedagogus V, and from him Toletus, because for us he became a child, and an infant of the Father. For we call children lambs. The words of Clement are: "Because Scripture calleth children and infants lambs. God who is the Word, who for us became man, who wished to be made like unto us in all things, called the lamb of God, the Son of God, the infant of the Father," as if to say, Christ is the lamb of God, that is the Son of God. For a lamb denoteth a son, as in Genesis XLIX, the whelp of a lion is said so as to signify mystically the Son of God, which many of the ancients have noted: thus here he calleth not a sheep, not an ox, but a lamb, so that he might signify this man to be the Son of God, not the Father, not the Holy Ghost. Moreover, "the infant of the Father," is said improperly by Clement: for Christ, equal to the Father, and coeternal with him, is not rightly called the infant of the Father, inasmuch as he is God. For inasmuch as he is man, it can rightly be said of him. John the Baptist is followed by John the Evangelist, who calleth Christ repeatedly a lamb, and wonderfully delighteth in the word of lamb, so much so that in the Apocalypse he nameth him a lamb twenty-seven times, as may be seen in the Concordances of the Bibles. Hence also St. Peter, beholding Christ's innocence, saith that we have been redeemed "with the precious blood as it were of a lamb unspotted, Christ." On account of these therefore figures and prophecies of the lamb concerning Christ, it was an ancient custom to depict Christ in the form of a lamb, which the precursor pointeth out with his finger, as the Sixth Synod held in Trullo teacheth, Canon LXXXII, where it also commandeth this custom to be retained, and addeth the reason: "That through him, saith (the Lamb) the humiliation of the Word being understood in mind, we may also be led to the remembrance of his conversation in the flesh, and of his passion, and of his saving death, and of the redemption of the world which was made by him." And the Roman and Latin Church hath always retained this use, although the Greeks on account of the calumnies of the Iconoclasts sometimes forbade Christ to be painted in any form other than human. For indeed in Rome and also in other Latin Churches, "in ancient cemeteries and sepulchers one can see Christ depicted and carved in mosaic work as a lamb," and also from sacred wax the customary images of lambs are made in the Roman Order collected by Gelasius (as the more constant opinion holds) from the ancient use of that Church: these things are held: In the same Sunday after the white vestments, that is in the Octave of Easter, within the Roman city waxen lambs are given by the Archdeacon in church after Mass and the communion of the people, etc. This antiquity indeed preserved in the Roman Church, never afterwards interrupted, has persisted to this day," says Cardinal Baronius, in the year of Christ 692, page 914. Note here the use of blessed waxen lambs, as if customary and ancient. It is probable from Gelasius, who lived before 1100 years, namely in the year of Christ 500. Namely the baptized, when they laid aside the white garment received in baptism on Sunday in Albis, in its place received this waxen lamb blessed by the Pontiff, so that they might be reminded to have continually before their eyes and to preserve the lamb Christ and His innocence received in baptism. Whence Pope Sergius, in the year of Christ 701, "decreed that at the time of the Lord's body, Lamb of God, who takest away the sins of the world, have mercy on us, should be sung by the Clergy and people," says Anastasius the Librarian and from him Baronius. Thus indeed the Church wished to set continually before us the idea, memory, love, worship and innocence of this lamb. Finally tropologically through this image of the lamb, Christ shows how meekness is to be sought and possessed by Him blessedly, and how it itself is strong and invincible. Namely Christ, as the primordial Lamb of God, loves lambs, loves ewes, loves innocent sheep, loves virgins, loves martyrs, loves soldiers; and through meekness He makes them victors over enemies, superior to all torments, to all temptations. This therefore is the secret which Christ teaches us through the lamb, namely that meekness and patience are the shields of the faithful in defensive war, water and weapons in offensive war invincible, by which all adversities and all adversaries are overcome, indeed subjugated. For meekness not only conquers enemies, nor only overcomes anger, envy, impatience; but also all concupiscence, as Cassian and the ancient ascetics teach; indeed Truth itself clearly pronounces: "Blessed are the meek, for they shall possess the earth," Matthew chapter V, 4. I KNEW NOT, namely, before Thou, O Lord, didst reveal it to me, that is to say: I did not think they would be so wicked and so hostile to me as to destine me to death. Thus allegorically, Christ knew not, as man, without the revelation of the Father He knew not the snares of the Jews; secondly and rather, He knew not, that is He dissembled, as if He knew not their snares; thirdly, He knew not, that is led to death saying nothing, just as if He knew not where they were leading Him; as a lamb, when led to slaughter, does not cry out, does not flee, because it knows not where it goes; otherwise Christ was not ignorant where He was being led, indeed He had foretold His passion and cross beforehand, Matthew XX, 18 and 19. Thus Hugo, Maldonatus and others. Learn, O Christian, and imitate this example of the immaculate lamb, this mirror gaze upon continually, and express in your conduct. Thus did all those zealous for Christian perfection, and from it they learned to bear injuries, blows and words with silent and meek spirit. Hear examples from the Lives of the Fathers, book VII, chapter VIII. A certain monk there was who the more anyone insulted or provoked him, the more he had recourse to patience, saying: "These are they who provide us occasion for our perfection; but those who beatify us, deceive us and subvert the path of our feet." Another did not reprove the one who injured him, but himself, saying: "Because on account of my sins these things happen to me." A third, if anyone had detracted from him, sent him gifts. A fourth, Zacharias trampling upon his cloak, said: "Unless someone be thus trampled upon, he cannot be a monk." A fifth, St. Antony predicted to Ammon: "You have much to advance in the way of God." And leading him out of his cell: "Go," he said, "and insult this stone, and strike it unceasingly;" which when he had done, St. Antony asked him, "if the stone had answered him anything?" But he said: "No;" to whom the Saint: "Thus also you will come to such a measure, that you will consider no injury done to yourself." A sixth, book V, chapter VII On fortitude, overcame all injuries and tribulations, giving thanks to God in them: and so much so that "God," he says, "seeing his patience, took away all war of temptation from him." A seventh, in the same place: "The virtue," he says, "of a monk appears in temptations." Octave of St. Syncletica: "In temptation," she says, "say: The Lord hath chastened me with chastisement, and hath not delivered me unto death. If thou art iron, by the fire applied to thee thou shalt lose thy rust; if thou art gold, by fire thou shalt be proved more worthy. Remember this: We have passed through fire and water; it remains that which follows, that we may be brought into refreshment. Thou hast obtained the first, await the second, doing those things which are of virtue." Such a lamb was St. Ignatius in life and in death. His voice in life was: "I desire meekness, by which all the force of the prince of this world is weakened." But his voice in death: "I am the wheat of Christ, to be ground by the teeth of beasts." LET US PUT WOOD IN HIS BREAD. In Hebrew, let us corrupt, destroy, cut down the wood, that is the tree, in the bread, that is with his bread, that is with his foods and fruit, says R. Kimchi, as if to say, Let us kill Jeremiah, that he himself may perish, and with him his most sorrowful prophecy, as if Jeremiah were a tree to be cut down: bread, that is his fruit, is his doctrine, preaching and threats, whence follows: "Let us cut him off (as a tree) from the land of the living." This exposition agrees well enough with the Hebrew; but it disagrees with our version, to which the Septuagint and the Chaldean agree. Secondly, the Chaldean, St. Thomas, Hugh, Lyra, Pagninus and Vatablus, by transposition of words, translate "let us corrupt the wood in his bread" as "let us corrupt his bread with wood," namely poisoned and deadly wood, as if to say, Let us infect his bread and food with poison and poisoned wood, and thus kill him with poison: whence by this wood they understand the yew, whose wood, leaves, berries and flowers Theophrastus, Pliny (lib. XVI, cap. X), Dioscorides, Galen and others teach to be lethal: so much so, says Pliny, that those who sleep beneath it die. Whence Virgil: Plant not the yew too near the dwellings. Indeed, from this Maldonatus, Calepinus and others think poison is called toxicum from the yew, as if taxicum; but others more rightly derive toxicon from τόξον, that is arrow; and this is what Pliny says: "There are also those who say that taxica, so called, are poisons, which we now call toxica, with which arrows are dipped so that they may be poisoned." Dioscorides attributes this poison of the yew to the excessive cold of the yew, like hemlock. Better Matthiolus, in lib. VI of Dioscorides, cap. XII, attributes it to excessive heat, because the yew has bitter bark and leaves, sweet and acrid berries, is always green, causes deadly fevers and flux of the belly, finally small birds that have eaten the leaves of the yew become black, all of which are signs of excessive heat, as if to say, Let us infect, cut down and fell Jeremiah's bread and food with the yew. But because wood is not usually put in food, but poison; which in Hebrew is called ראש ros, and because all the Fathers understand this passage of the wood of the cross; hence Thirdly and most fittingly, "let us put wood in his bread," that is, in place of bread, let us feed him with wood, that is with a staff or cross, let us crucify him. Thus it is commonly said: I shall feed thee with a staff, that is I shall beat thee with a staff, thou shalt taste blows, thou shalt eat fists. Or, if thou translate it, let us corrupt the wood in his bread, explain it by transposition; let us corrupt his bread into wood, that is let us pervert his bread, and put it into wood, so that instead of bread he may eat wood, that is staffs or a cross; whence the Syriac translates, let us corrupt the wood in his bread, or, let us deprave his bread with wood. More clearly the Arabic: let his flesh be corrupted by a beam, and his strength, or his giant-like force, by wood. Thus indeed most fittingly here Jeremiah prophesies the cross of Christ, as St. Jerome and Theodoret teach here, and Justin, Against Trypho; Tertullian, lib. Against the Jews, cap. X; Cyprian, lib. II Against the Jews, cap. XV; Ambrose in the Title of Psalm XXXV; Gregory, lib. III of Morals, cap. XII, and others throughout. Fourthly, Tertullian, lib. III Against Marcion, cap. XIX, and Lactantius, lib. IV of the Institutes, cap. XVIII, by transposition of words thus explain: "Let us put bread," that is the body of Christ, which is to us bread in the Eucharist, "into the wood of the cross;" or, as Abbot Joachim here: "Let us put wood in his bread," that is the cross in the flesh of Christ, blasphemy in doctrine, detraction in life, scandal in religion, so that no one may believe in him and his doctrine, whom he may see to be crucified; thus also St. Thomas, Andrew, Capella and Maldonatus. Note: These are the words of Tertullian: "This wood (of the cross) Jeremiah also suggests to you, preaching and saying to the Jews: Come, let us put wood in his bread, namely in his body. For thus God also revealed in your Gospel, calling bread his body: so that from this you may now understand that he gave to bread the figure of his body, whose body afterwards in bread the Prophet had prefigured, the Lord himself later interpreting this Sacrament." Which words the Calvinists impiously and perversely twist against the truth of the body of Christ in the Eucharist, when they manifestly establish the same; for Tertullian says that by bread in Jeremiah is understood the body of Christ, which was fixed to the wood of the cross, and he adds that Christ himself thus explained the prophecy of Jeremiah, when he said of the Eucharistic bread: "This is my body which shall be delivered for you," that is, shall be crucified. Where it is clear that by bread in Jeremiah here is not understood material bread, which signifies the body of Christ (as the Calvinists wish); for thus it would follow that bread was crucified, not the body of Christ. What therefore Tertullian says, "so that from this you may now understand that he gave to bread the figure of his body;" he assigns the figure to bread, as is evident from the words, not to the body, and Calvin is forced to confess this with Claude Sainctes in Apology Against Beza, page 139. The sense therefore of Tertullian is, as if to say: Christ in the Eucharist gave his body under the figure and species of bread, so that he might conform himself to the prophecy of Jeremiah and explain it. For Jeremiah by a figure called the body of Christ bread, saying: "Let us put wood in his bread," that is in the body of Christ; this figure which is in the word bread, Christ explained and interpreted, when he hid his body in the Eucharist under the figure and species of bread (not of a melon, or some other thing) and said: "This is," not bread, but "my body." That this is the sense of Tertullian is most clearly taught by Pamelius in book IV Against Marcion, chapter XL, number 662; indeed the Magdeburg Centuriators themselves openly profess that the figure in Tertullian does not fall upon the word body but upon the word bread.
11:20
20. BUT THOU, O LORD OF HOSTS (O Lord of armies, O Lord most mighty), WHO JUDGEST JUSTLY, AND TRIEST THE REINS AND HEARTS, who searchest out and penetrtest and seest through the affections and thoughts of each one, likewise the volitions and intellections; for the reins are the seat of affections and concupiscence, as the heart is of thoughts: and because the will is the source of rational affections, the intellect of thoughts and counsels: hence rightly by reins you may understand the will and appetite, by heart the intellect. The Platonists felt the same. From whom Proclus, in the book On Soul and Demon, teaches that nature and experience attest to each one that God knows the hidden things of hearts. For each one, he says, while he is tormented by hidden sorrow, pain, fear, love, temptation, affliction, invokes God, as if his witness and inspector, and begs from him aid and deliverance. Tertullian proves the same thing by the same reasoning in the book On the Soul. For this testimony of the soul is connate with it, implanted in it by God, who is the first truth. From this place St. Augustine, in Sentences, number 21, rightly infers that those who judge of the secret intention of their neighbor usurp the judgment of God, and sin by rash judgment: "Of hidden things," he says, "judgment is made rashly, and it is unjust to reprove him whose good works alone are seen, from suspicion, since of those things which are man's the judgment belongs to God alone; because he is just and a true inspector." LET ME SEE (grant that I may see) THY VENGEANCE, that is proceeding from thee; secondly, "thine," because I have revealed my cause to thee, that is I reveal, commit, and transfer to thee, I resign to thee all my right and all the injury done to me: therefore avenge not so much my injuries as thine own injuries inflicted by the citizens of Anathoth but my enemies; and I desire this from zeal for justice for the example of others, not from hatred or desire for revenge, as David also desired in Psalm XCIII, 2. Most excellently St. Augustine, in Sentences, Sentence 245: "It is from benevolence," he says, "not from malice, when the just man rejoices that vengeance has proceeded against the wicked; because the destruction of the sinner does not please him, whom he wished to be corrected; but the justice of God, by which he knows that many can be converted."
11:21
21. THUS SAITH THE LORD, thus do I say, for the Lord here speaks of himself in the third person, as if to say: Because thou, O Jeremiah, hast revealed to me and commended thy cause to me, I will do what thou askest of me, and I will take vengeance on the citizens of Anathoth thy enemies. THOU SHALT NOT PROPHESY (do not prophesy) IN THE NAME OF THE LORD (but in the name of Baal, as we do; or rather, do not prophesy in the name of the Lord, namely that such great calamities are impending upon us), AND THOU SHALT NOT DIE, we shall not kill thee: speak to us pleasing things, and we shall spare thee.
11:23
23. THERE SHALL BE NO REMNANT OF THEM, I will destroy all the offspring and posterity of the citizens of Anathoth. He speaks only of the wicked and criminal ones, who persecuted Jeremiah unto death: for otherwise God promised, in chapter IV, verse 27, that he would not make a complete consumption. IN THE YEAR OF VISITATION, in the year of punishment and destruction.
Machine translation from the Latin, not reviewed.
11:3
Hic ostendit populi dignitatem ex hoc quod cum Deo pacto inito foederati erant: et primo ponit pactum, et transgredientibus comminatur poenam; secundo disputat de punientis justitia, cap. 12: justus quidem tu es, domine. Circa primum duo. Primo proponit confoederationem; secundo foederis transgressionem, ibi, quia contestans contestatus sum. Circa primum duo. Primo inducitur propheta ad annuntiandum, audite tu, et qui tecum sunt: boni sunt, et ita quasi privilegiati. Et dices ad eos. De hoc pacto Ezech. 16: operui ignominiam tuam, et juravi tibi, et ingressus sum pactum tecum, ait dominus Deus, et facta es mihi. Secundo inducitur populus ad observandum: et primo proponit rationes duas, quarum primam sumit a poena transgredientium, maledictus vir. Deut. 27: maledictus vir qui non permanserit in sermonibus legis hujus, nec eos opere perfecerit.
11:4
Et assignat justitiam: in die qua eduxi eos de terra Aegypti; quasi dicat: justum est puniri illos qui post tot beneficia ingrati sunt: fornace, propter afflictionem, ferrea, propter duram dominationem. Deut. 4: vos autem tulit dominus, et eduxit de fornace ferrea Aegypti, ut haberet populum hereditarium, sicut est in praesenti die. Et ponit pacti formam: dicens, in quo aliquid petit, scilicet obedientiam: audite, et aliquid promittit, scilicet divinae familiaritatis gloriam: et eritis mihi in populum, et ego ero vobis in Deum.
11:7
Supra 7: hoc verbum praecepi eis dicens: audite vocem meam, et ero vobis Deus, et vos eritis mihi populus et cetera. Secundam rationem sumit ex praemio observantium: ut suscitem, quia jam quasi periit captivitate imminente, lacte, propter abundantiam animalium, melle, propter abundantiam terrae nascentium. Vel hyperbolice in his duobus abundantia omnium bonorum designatur. Deut. 6: multipliceris amplius, sicut pollicitus est dominus Deus patrum tuorum tibi terram lacte, et melle manantem. Secundo ponitur prophetae assensio: respondi, amen; idest, vere fecisti quod promisisti; vel fiat hoc quod promittis. Deut. 27: et dicet omnis populus, amen. Tertio inducitur conclusio, ut scilicet observent: et dixit dominus. Isa. 40: exalta in fortitudine vocem tuam.
Hic ostendit quomodo pactum transgressi sunt: et primo peccando in Deum; secundo peccando in prophetam, ibi, tu autem, domine, demonstrasti mihi, et cognovi. Circa primum duo. Primo proponit culpam; secundo comminatur poenam, ibi, quamobrem haec dicit dominus. Circa primum tria. Primo ostenditur diligens admonitio, tum ex juratione, contestans, quasi adjurans; tum ex temporis continuitate, in die qua eduxi, tum ex temporis opportunitate, mane consurgens, quando homo magis paratus est ad intelligendum. Supra 7: et locutus sum ad vos mane consurgens, et loquens. Secundo ponitur inobedientis populi transgressio: et non audierunt. Isa. 56: omnes in viam suam declinaverunt, unusquisque ad avaritiam suam, a summo usque ad novissimum.
11:8
Tertio ponitur culpae aggravatio ex obstinatione: et induxi super eos: quia nec per poenas, nec per beneficia, quae in pacto legis continebantur eis indicto correcti sunt. Prov. 1: quia vocavi, et renuistis; extendi manum meam, et non fuit qui aspiceret; despexistis omne consilium meum, et increpationes meas neglexistis: ego quoque in interitu vestro ridebo et subsannabo, cum vobis id quod timebatis advenerit. Ex conjuratione: inventa est conjuratio; quasi dicat: omnes communiter peccant, ac si ad hoc conjurassent: est enim conjuratio, consensus juramento firmatus ad aliquid faciendum. Isa. 8: omnia quae loquitur populus iste conjuratio est. Et ex consuetudine, reversi sunt. Oseae 7: reversi sunt ut essent absque jugo, facti sunt quasi arcus dolosus.
11:10
Quarto inducitur conclusio: irritum fecerunt. Oseae 6: ipsi autem sicut Adam transgressi sunt pactum, ipsi praevaricati sunt in me. Prov. 2: reliquit ducem pubertatis suae, et pacti Dei sui oblita est.
11:11
Hic contra incorrigibilem culpam comminatur inevasibilem poenam: et primo ponitur poena, ecce ego. Isa. 24: qui explicuerit se de fovea, tenebitur laqueo. Secundo excludit evasionis remedia: et primo quod non juvabuntur orationibus propriis fusis ad Deum: clamabunt ad me, et non exaudiam eos. Proverb. 1: invocabunt me, et non exaudiam.
11:12
Et fusis ad idola: et ibunt civitates Juda. Isa. 45: nescierunt qui levant signum sculpturae suae, et rogant dominum non salvantem.
11:13
Et adjungit idolorum multitudinem: secundum numerum enim civitatum tuarum erant dii tui, Juda. Ezech. 16: fecisti prostibulum in cunctis plateis, ad omnem caput viae aedificasti signum prostitutionis tuae. Supra 2 idem.
11:14
Neque etiam orationibus alienis: tu ergo noli orare pro populo hoc, et ne assumas pro eis laudem, ut me quasi misericordem laudans, ad misericordiam provoces. 1 Reg. 16: usquequo tu luges Saul, cum ego projecerim eum, ne regnet super Israel? Supra 7 idem. Secundo quod non juvabuntur sacrificiorum oblationibus, assignans reprobationis rationem: quid est quod dilectus? Scilicet populus Juda, in domo, in templo colens ibi idola. Ezech. 8: fili hominis, putas ne vides tu quod isti faciunt, abominationes magnas, quas domus Israel facit hic, ut procul recedant a sanctuario meo?
11:15
Et ponit sacrificiorum reprobationem: numquid carnes? Scilicet animalium immolatorum. Heb. 10: impossibile est sanguine hircorum et taurorum auferri peccata. Tertio ostendit quod non juvabuntur propriis viribus: et circa hoc duo.
11:16
Primo commemorat pristinam gloriam: olivam uberem, quantum ad abundantiam ramorum, in quo signatur multitudo populi, pulchram, quantum ad virorem coloris, in quo prosperitas florens, et virtus animi virens, fructiferam, quantum ad copiam fructuum, in quo abundantia bonorum operum, et magnorum, speciosa, quantum ad compositionem partium, in quo designatur ordinatio debita populi. Vocavit, ut talis fama undique de te exiret. Oseae 14: erit quasi oliva gloria ejus, et odor ejus ut Libani. Secundo praedicit futuram poenam, primo proponens ipsam poenam: ad vocem loquelae, idest ad imperium Nabuchodonosor, vinea, idest domus Israel, exarsit in ea ignis, ad litteram, fructeta, scilicet homines, et ea quae ad eos pertinebant. Vel loquelae grandis, quia ex tali vocatione grandia de te sensisti, et ideo poenam meruisti. Is. 27: in praelio gradiar super eam, succendam eam pariter.
11:17
Secundo punientis potentiam, dominus exercituum. 1 Reg. 2: dominus mortificat et vivificat, deducit ad Inferos et reducit, et cetera. Tertio ponit causam, pro malis. Deut. 32: ipsi me provocaverunt in eo qui non erat Deus, et irritaverunt in vanitatibus suis; et ego provocabo eos in eo qui non est populus, et in gente stulta irritabo illos.
11:19
Hic ostendit quomodo transgressi sunt peccando in ipsum prophetam: et hoc quidem quod dicitur, ad litteram convenit Jeremiae, qui in odium populi venit, propter mala quae praedicebat; sed persecutio Jeremiae figurabat passionem Christi, sicut dicit illa Glossa. Videtur autem hoc superiori sententiae contraire, in qua quae dicta sunt, personae Christi aptavimus non Jeremiae, et cetera. Sed omnes prophetae in typum salvatoris pleraque gesserunt, et quod in praesenti in Jeremia completum est, hoc in futurum de domino prophetavit. Circa hoc ergo tria. Primo enim propheta proponit culpam adversariorum: et primo communis culpae revelationem: demonstrasti, interiori revelatione, ostendisti, exterioribus signis, studia, machinationes eorum contra me. Isa. 8: in forti manu sua erudivit me, ne irem in via populi hujus et cetera. Et proponit revelationis necessitatem, quia per se cogitationem scire non poterat, nec suspicari propter suam innocentiam, quae talia non merebatur. Et ego quasi agnus, et non cognovi. Christus etiam secundum hominem in via cognitionem illam accepit a Deo, qua omnia scivit per gratiam unionis, sicut alii accipiunt ea quae sciunt per gratiam revelationis. Isa. 53: quasi agnus coram tondente se obmutescet, et non aperiet os suum. 1 Cor. 2: quis enim scit hominum quae sunt hominis, nisi spiritus hominis qui est in ipso? Ps. 93: dominus scit cogitationes hominum, quoniam vanae sunt. Mittamus lignum, idest taxum, ut sic venenatus moriatur, eradamus, ita quod nulla memoria ipsius remaneat, sicut in tabula rasa praecedentis Scripturae. Mystice mittamus lignum, idest corpus Christi in lignum crucis: vel lignum in panem, idest per lignum crucis scandalum doctrinae ejus suscitemus, quae panis est. Isa. 53: quia abscissus est de terra. Secundo propheta petit vindictam, allegans auctoritatem et potentiam per quam potest: tu autem, domine Sabaoth, idest exercituum: justitiam per quam vult, qui judicas juste, scientiam per quam scit, et probas renes, idest affectiones, corda, idest cogitationes, videam ultionem tuam ex eis, ex persona Christi, qui scilicet obstinati sunt: pro aliis enim orat. Luc. 23: pater, ignosce illis, quia nesciunt quid faciunt. Thren. 3: vidisti, domine, iniquitatem illorum adversum me, judica judicium meum.
11:20
Et assignat causam: tibi enim revelavi, non quasi nescienti, sed totam causam meam in te ponens. Ps. 54: jacta cogitatum tuum in domino; et ipse te enutriet. Tertio dominus comminatur poenam: et primo resumit malitiam: propterea haec dicit dominus ad viros Anathoth, qui quaerunt animam tuam, ad interficiendum. Ps. 37: vim faciebant qui quaerebant animam meam.
11:21
Et addit causam hujus malitiae: et dicunt: non prophetabis; quasi, sic solum mortem evadere poteris, si prophetare cesses. Isa. 30: qui dicunt videntibus, nolite videre.
11:22
Secundo comminatur poenam, primo praedicens visitationem: propterea haec dicit dominus. Ps. 88: visitabo in virga iniquitates eorum, et in verberibus peccata eorum. Secundo poenae determinationem: juvenes eorum. Infra 15: qui ad gladium, ad gladium, qui ad famem, ad famem, et cetera.
11:23
Tertio punientis potestatem: inducam enim malum, ego scilicet qui possum. Infra 17: indue super eos diem afflictionis, et duplici contritione contere eos. Mystice per viros Anathoth, qui interpretatur obedientia, significantur viri Jerusalem, qui quondam domino obedientes, Christum postea persecuti sunt. Nota, quod sanctus dicitur oliva propter pinguedinem, in quo devotio. Rom. 11: socius radicis, et pinguedinis olivae factus es. Propter olei nitorem, in quo contemplatio. Zach. 4: isti sunt duo filii olei, qui assistunt dominatori universae terrae. 3 Reg. 6: fecit in oraculo duos Cherubim de lignis olivarum, decem cubitorem altitudinis. Propter foliorum virorem, in quo virtus mentis. Gen. 8: reversa est columba ad vesperam, portans ramum olivae virentibus foliis in ore suo. Propter fertilitatem, in quo abundantia bonorum operum. Ps. 31: ego autem sicut oliva fructifera in domo Dei, speravi in misericordia Dei in aeternum, et in saeculum saeculi. Propter pulchritudinem, in quo sanctorum gloria. Eccli. 24: quasi oliva speciosa in campis, et quasi platanus exaltata sum juxta aquas. Oseae 14: erit quasi oliva gloria ejus, et odor ejus ut Libani.
11:5
… Frequent is the adverbial use of a. as the assent of the hearer (yes, certainly) to what the speaker says, joined moreover, for the most part, to the wish that this very thing may come to pass (cf. 1 Kings 1:36; Jer. 11:5; 28:6). The a. thus takes on the value of a religious acclamation (Deut. 27:15-26; cf. Num. 5:22), especially in the exercise of worship (1 Chron. 16:36; Neh. 5:13; 8:6). In this sense …
11:9
… The prophets therefore, combating these deviations, set forth the essence of the Sinaitic covenant, announce its consequences, and give its ultimate purpose: a) Judah, for the honor and the justice of Yahweh, must be destroyed (Ez. 7; 14, 12-21; 15; 16; etc.; Jer. 8, 4-12; 11, 9-17; 16, 10-17; etc.); b) in order to realize his designs (Is. 48, 9 ff.; Ez. 20, 22-44; 36, 21-32), Yahweh however does not annihilate it; he reserves a "remnant," which he will purify …
11:18
… 21:18; 1 Chron. 6:45 [Heb. 60]). It was the birthplace of two companions of David, Abiezer (2 Sam. 23:27; 1 Chron. 11:28; 27:12) and Jehu (1 Chron. 12:3), and of the prophet Jeremiah (Jer. 1:1), who, however, had much to suffer from his fellow townsmen (Jer. 11:18-23). The high priest Abiathar was confined there by Solomon (1 Kings 2:26). About 4 km. northeast of Jerusalem (Flavius Josephus, Ant. Jud., X, 7, 3; Eusebius - St. Jerome, Onomast., …
11:19
The just man, simple and upright, who does not suspect snares and betrayals, persecuted by cunning enemies, is "like a harmless lamb (bébhes) dragged to the slaughter" (Ier. 11, 19). The image characterizes the suffering and most patient "servant of Jahweh," "a lamb (seh) led to the slaughter and silent" (Is. 53, 7).
11:20
… Actus meos viderunt oculi tui» (cf. also Pss. 7, 43, 103, 146 etc.; and furthermore: Prov. 3:19; Wis. 9:2; 14:2; Jer. 11:20; 23:24; 32:19). From the New Testament it suffices to recall Rom. 11:33: «O altitudo divitiarum sapientiae et scientiae Dei». …
… In the Vulgate it is transcribed once (Jer. 11:20). It is read in the New Testament (Rom. 9:29; Jas. 5:4) and was therefore received into the liturgy.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.