God is determined to punish the Jews for their sins. The prophet’s complaint, and God’s promise to him.
Though Moyses and Samuel should pray for this people, yet God hath determined to punish them with plague, warre, famine, and captiuitie, 6. for their impenitencie. 10. The prophet lamenteth that for his preaching the people is become worse, 15. and persecuteth him. 19. but God promiseth to deliuer and to reward him.
1And the Lord said to me: If Moses and Samuel shall stand before me, my soul is not towards this people: cast them out from my sight, and let them go forth.E il Signore mi disse: Quando Mosè, e Samuelle si presentasser dinanzi a me, non si piegherebbe l'anima mia verso di questo popolo: discacciali dal mio cospetto, e se ne vadanoAND our Lord said to me: If Moyses and Samuel shal stand before me, my soule is not toward this people: cast them out from my face, and let them goe forth.Et dixit Dominus ad me: Si steterit Moyses et Samuel coram me, / non est anima mea ad populum istum: / ejice illos a facie mea, et egrediantur. 2And if they shall say unto thee: Whither shall we go forth? thou shalt say to them: Thus saith the Lord: Such as are for death, to death: and such as are for the sword, to the sword: and such as are for famine, to famine: and such as are for captivity, to captivity.Che se ti diranno: Dove anderemo noi? tu dirai loro: Queste cose dice il Signore: Chi alla morte, alla morte; chi alla spada, alla spada; e chi alla fame, alla fame; chi alla schiavitù, (vada) alla schiavitù.And if they shal say vnto thee: Whither shal we goe forth? thou shalt say to them: Thus saith our Lord: They that to death, to death, and they that to sword, to sword: and they that to famine, to famine: and they that to captiuitie, to captiuitie.Quod si dixerint ad te: Quo egrediemur ? / dices ad eos: Hæc dicit Dominus: / Qui ad mortem, ad mortem, / et qui ad gladium, ad gladium, / et qui ad famem, ad famem, / et qui ad captivitatem, ad captivitatem. 3And I will visit them with four kinds, saith the Lord: The sword to kill, and the dogs to tear, and the fowls of the air, and the beasts of the earth, to devour and to destroy.Ed io darò potestà sopra di loro a queste quattro cose (dice il Signore); alla spada, perchè gli uccida; ai cani, perché gli sbranino; agli uccelli dell'aria, e alle bestie della terra, perchè li divorino, e li dispergano.And I wil visite vpon them foure kindes, saith our Lord: The sword to kil, and dogges to teare, & the foules of the ayre, and beasts of the earth to deuoure and to destroy.Et visitabo super eos quatuor species, dicit Dominus: / gladium ad occisionem, / et canes ad lacerandum, / et volatilia cæli et bestias terræ / ad devorandum et dissipandum. 4And I will give them up to the rage of all the kingdoms of the earth: because of Manasses the son of Ezechias the king of Juda, for all that he did in Jerusalem.E farò che siano perseguitati in tutti i regni della terra a cagion di Manasse figliuolo di Ezechia, re di Giuda, me per tutte le cose, ch'ei fece in Gerusalemme;And I wil geue them into rage to al the kingdomes of the earth: because of Manasses the sonne of Ezechias the king of Iuda, for al thinges that he did in Ierusalem.Et dabo eos in fervorem universis regnis terræ, / propter Manassen filium Ezechiæ regis Juda, / super omnibus quæ fecit in Jerusalem.
5For who shall have pity on thee, O Jerusalem? or who shall bemoan thee? or who shall go to pray for thy peace?Imperocché chi avrà misericordia di te, o Gerusalemme? O chi ti compatirà? O chi anderà a pregare per la tua pace?For who shal haue pitie on thee Ierusalem? or who shal be sorie for thee? or who shal goe to pray for thy peace?Quis enim miserebitur tui, Jerusalem, / aut quis contristabitur pro te ? / aut quis ibit ad rogandum pro pace tua ? 6Thou hast forsaken me, saith the Lord, thou art gone backward: and I will stretch out my hand against thee, and I will destroy thee: I am weary of entreating thee.Tu abbandonasti me, dice il Signore, tu ti tirasti indietro; ed io stenderò sopra di te la mia mano, e ti sterminerò: mi stancai a pregarti.Thou hast forsaken me, saith our Lord, thou hast gone backward: and I wil stretch forth my hand vpon thee, and wil kil thee: I am wearie in praying thee.Tu reliquisti me, dicit Dominus; / retrorsum abiisti: / et extendam manum meam super te, et interficiam te: / laboravi rogans. 7And I will scatter them with a fan in the gates of the land: I have killed and destroyed my people, and yet they are not returned from their ways.Or io li dispergerò, come colla pala le paglie, per le porte della terra: ho messo a morte, ed ho disperso il mio popolo; né per tutto questo dalle vie loro si son ritirati.And I wil scatter them with a fanne in the gates of the land: I haue slayne and destroyed my people, & yet they are not returned from their waies.Et dispergam eos ventilabro in portis terræ: / interfeci et disperdidi populum meum, / et tamen a viis suis non sunt reversi. 8Their widows are multiplied unto me above the sand of the sea: I have brought upon them against the mother of the young man a spoiler at noonday: I have cast a terror on a sudden upon the cities.Io ho moltiplicate le vedove più della sabbia del mare: ho mandato contro di loro chi sul bel mezzogiorno uccida alla madre il fanciullo: ho sparso sopra le città un repentino terrore.Their widowes are multiplied vnto me aboue the sand of the sea: I haue brought into them vpon the mother of the youngman a waster at noone day: I haue cast terrour sudenly vpon the cities.Multiplicatæ sunt mihi viduæ ejus super arenam maris: / induxi eis super matrem adolescentis vastatorem meridie: / misi super civitates repente terrorem. 9She that hath borne seven is become weak, her soul hath fainted away: her sun is gone down, while it was yet day: she is confounded, and ashamed: and the residue of them I will give up to the sword in the sight of their enemies, saith the Lord.È avvilita colei, che avea sette figliuoli; l'anima sua vien meno: è tramontato il sole per lei quand'era ancor giorno. Ella è confusa, e vergognosa, perchè i suoi avanzi consegnerò alla spada in faccia de' suoi nemici, dice il Signore.She is weakned that bare seuen, her soule hath fainted: the sunne went downe to her, when it was yet day: she is confounded, and ashamed: and the residue of them I wil geue vnto the sword in the sight of their enemies, saith our Lord.Infirmata est quæ peperit septem; / defecit anima ejus: / occidit ei sol cum adhuc esset dies: / confusa est, et erubuit: / et residuos ejus in gladium dabo / in conspectu inimicorum eorum, ait Dominus.
10Woe is me, my mother: why hast thou borne me a man of strife, a man of contention to all the earth? I have not lent on usury, neither hath any man lent to me on usury: yet all curse me.Ah, madre mia, infelice me! per chè generasti tu me uomo di rissa, uomo di discordia in tutta questa terra? Io non ho dato denaro a interesse, né alcuno ne ha dato a me, e tutti mi maledicono.Woe is me, my mother: why hast thou borne me a man of brawling, a man of discord in al the earth? I haue not lent to vsurie, neither hath anie man lent vnto me to vsurie: al curse me.Væ mihi, mater mea ! quare genuisti me, / virum rixæ, virum discordiæ in universa terra ? / Non fœneravi, nec fœneravit mihi quisquam: / omnes maledicunt mihi. 11The Lord saith to me: Assuredly it shall be well with thy remnant, assuredly I shall help thee in the time of affliction, and in the time of tribulation against the enemy.Il Signore disse: io giuro, che il tuo fine sarà felice, che io ti verrò incontro nel tempo di afflizione, e nel tempo della tribolazione contro il nemico.Our Lord saith: If thy remnant shal not be to good, if I haue not holpen thee in the time of affliction, and in the time of tribulation against the enemie.Dicit Dominus: Si non reliquiæ tuæ in bonum, / si non occurri tibi in tempore afflictionis, / et in tempore tribulationis adversus inimicum. 12Shall iron be allied with the iron from the north, and the brass?Farà egli il ferro lega col ferro di settentrione, e il bronzo col bronzo?Why, shal yron be confederate with the yron from the North, and also brasse?Numquid fœderabitur ferrum ferro ab aquilone, et æs ? 13Thy riches and thy treasures I will give unto spoil for nothing, because of all thy sins, even in all thy borders.Io darò gratis in preda le tue ricchezze, e i tuoi tesori, a cagione di tutti i peccati fatti da te, e di tutti i tuoi termini.Thy riches and thy treasures I wil geue into spoile for naught for al thy sinnes, and in al thy borders.Divitias tuas et thesauros tuos in direptionem dabo gratis, / in omnibus peccatis tuis, et in omnibus terminis tuis. 14And I will bring thy enemies out of a land, which thou knowest not: for a fire is kindled in my rage, it shall burn upon you.E i nemici tuoi farò venir da una terra ignota a te; perocché il fuoco dell'ira mia è acceso, e arderà in vostro danno.And I wil bring thine enemies out of a land, which thou knowest not: because a fire is kindled in my furie, it shal burne vpon you.Et adducam inimicos tuos de terra quam nescis, / quia ignis succensus est in furore meo: / super vos ardebit.
15O Lord, thou knowest, remember me, and visit me, and defend me from them that persecute me, do not defend me in thy patience: know that for thy sake I have suffered reproach.Tu conosci, o Signore, ricorditi di me, e vieni a me, e difendimi da coloro, che mi perseguitano: non prendere la difesa mia colla tua longanimità: sappi, che io ho per amor tuo sofferti obbrobrj.Thou knowest ô Lord, be mindful of me, and visite me, and defend me from them, that persecute me: doe not receiue me in thy patience, know that I haue sustayned reproch for thee.Tu scis, Domine: recordare mei, et visita me, / et tuere me ab his qui persequuntur me. / Noli in patientia tua suscipere me: / scito quoniam sustinui propter te opprobrium. 16Thy words were found, and I did eat them, and thy word was to me a joy and gladness of my heart: for thy name is called upon me, O Lord God of hosts.Io trovai la tua parola, e me ne cibai, e la tua parola fu il gaudio, e la letizia del cuor mio; perchè io ho nome da te, Signore Dio degli eserciti.Thy wordes were found, and I did eate them, and thy word was made to me a ioy & gladnes of my hart: because thy name is inuocated vpon me ô Lord God of hostes.Inventi sunt sermones tui, et comedi eos: / et factum est mihi verbum tuum in gaudium / et in lætitiam cordis mei, / quoniam invocatum est nomen tuum super me, / Domine Deus exercituum. 17I sat not in the assembly of jesters, nor did I make a boast of the presence of thy hand: I sat alone, because thou hast filled me with threats.Io non sono stato a sedere nelle adunanze degli uomini di bel tempo, e non mi gloriai di quello, che fe' la tua mano: solo io mi sedeva, perchè tu di minacce mi riempisti.I sate not in the councel of iesters, and I haue gloried at the face of thy hand: I sate alone, because thou hast filled me with threaning.Non sedi in concilio ludentium, / et gloriatus sum a facie manus tuæ: / solus sedebam, quoniam comminatione replesti me. 18Why is my sorrow become perpetual, and my wound desperate so as to refuse to be healed? it is become to me as the falsehood of deceitful waters that cannot be trusted.Per qual motivo è diventato perpetuo il mio dolore, e non ammette rimedio la piaga mia disperata? Ella è divenuta per me come quelle acque infide, che gabbano.Why is my sorow made perpetual, and my desperate plague refuseth to be cured? it is become vnto me as a lie of vnfaythful waters.Quare factus est dolor meus perpetuus, / et plaga mea desperabilis renuit curari ? / facta est mihi quasi mendacium aquarum infidelium. 19Therefore thus saith the Lord: If thou wilt be converted, I will convert thee, and thou shalt stand before my face; and if thou wilt separate the precious from the vile, thou shalt be as my mouth: they shall be turned to thee, and thou shalt not be turned to them.Per questo così parla il Signore: Se ti convertirai, io ti convertirò, e starai davanti alla mia faccia: e se separerai il prezioso dal vile, tu sarai quasi la mia bocca: ei si volgeranno verso di te, e non tu ad essi ti volgerai.For this cause thus saith our Lord: If thou wilt be conuerted, I wil conuert thee, and thou shalt stand before my face: and if thou wilt seperate the pretious thing from the vile, thou shalt be as my mouth: they shal be turned to thee, & thou shalt not be turned to them.Propter hoc hæc dicit Dominus: / Si converteris, convertam te, / et ante faciem meam stabis: / et si separaveris pretiosum a vili, / quasi os meum eris: / convertentur ipsi ad te, / et tu non converteris ad eos.
20And I will make thee to this people as a strong wall of brass: and they shall fight against thee, and shall not prevail: for I am with thee to save thee, and to deliver thee, saith the Lord.E io farò, che riguardo a questo popolo tu sii un muro di bronzo, forte: eglino ti faran guerra, e non ne potranno più di te, perch'io son teco, affin di salvarti, e liberarti, dice il Signore.And I wil geue thee vnto this people as a brasen wal, strong: and they shal fight against thee, and shal not preuaile: because I am with thee to saue thee, and to deliuer thee, saith our Lord.Et dabo te populo huic in murum æreum fortem: / et bellabunt adversum te, et non prævalebunt, / quia ego tecum sum ut salvem te, et eruam te, dicit Dominus: 21And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the mighty.E ti libererò dal poter dei malvagi, e ti salverò dalla possanza dei forti.And I wil deliuer thee out of the hand of the most wicked, and I wil redeeme thee out of the hand of strong.et liberabo te de manu pessimorum, / et redimam te de manu fortium.
15:1
Worthington
If. The Geneva Bible reads corruptly, "Though Moses...stood," contrary to Hebrew and Greek. (Worthington)
Calmet
And Samuel. These two had shewn a particular love for the people, Exodus xxxii., and 2 Kings xii. (Calmet)
Haydock
Ezechiel (xiv. 4.) specifies Noe[Noah], Daniel, and Job, who were eminent for sanctity. Daniel was still alive. Yet God will not grant their request; and he forbids his prophet to pray for those who were resolved not to repent, Jeremias 14:11. (Haydock)
Worthington
Their punishment was fixed, and God will not remit it at the request either of the living or of the dead. Hence it is evident, that the dead could and did sometimes make intercession, otherwise they would not here be mentioned. To evade this argument, Protestants in the Geneva Bible, suppose God's "meaning to be, that if there were any man living, moved with so great zeal towards the people as were these two, yet he would not grant their request, for so much as he had determined the contrary." Yet surely Jeremias, Daniel, etc., had a similar zeal; and therefore the text speaks of Moses and Samuel in a state of happiness, where their charity is greater than in this life, as St. Jerome, St. Chrysostom (hom. 1. in 1 Thessalonians) and St. Gregory (Mor. 9:12.) explain it. (Worthington)
Calmet
Jeremias had been praying earnestly for the people in the temple. But God answers his request with a severity rarely witnessed in Scripture, ordering him to drive the people out, or to announce that they should be thus treated. (Calmet)
15:2
Worthington
Death. This Hebrew phrase intimates that some should die by sickness, etc. (Worthington)
15:3
Calmet
Kinds of persecutors, the sword, etc. (Calmet)
15:4
Calmet
Rage. Hebrew, "agitation." (Calmet)
Septuagint, "necessities." Protestants, "to be removed into all," etc. (Haydock) This the event verified, Isaias 11:11.
Calmet
Manasses. Though he obtained pardon, the people would not imitate his repentance. A dreadful warning for princes! (Calmet)
St. Jerome
"The people generally perish by the fault of their governors." (St. Jerome)
15:5
Calmet
Peace. All will abhor thee. (Calmet)
St. Jerome
"The creatures cannot be so clement as the Creator." (St. Jerome)
15:6
Calmet
Intreating thee. Hebrew, "of being intreated;" (St. Jerome) or, "of repenting," and suspending the effects of my wrath. (Calmet)
Haydock
Septuagint, "I will no longer spare them." (Haydock)
15:7
Calmet
Will, or "have scattered" the ten tribes, and many of Juda, before the last siege. (Calmet)
15:8
Man, or "a spoiler of the young man," (Haydock) so that the widow shall also be deprived of her children. Hebrew, "the young spoiler," Nabuchodonosor. He shall not come like a night thief, to attack the metropolis.
15:9
Seven: many. It is not common for a mother to lose so numerous a family; yet such shall be the misfortune of Jewish parents. The synagogues shall decrease.
Calmet
Day. Her prosperity shall end on a sudden. (Calmet)
15:10
Haydock
Strife. Jeremias was under continual persecution, (Menochius) yet ceased not to reprimand the wicked. (Haydock)
Cicero
Obsequium amicos, veritas odium parit. (Cicero)
Menochius
Usury. Such people are exposed to contention. (Menochius)
15:11
Haydock
Remnant; posterity, (Calmet) or rather possessions, as the prophet never married, Jeremias 16:2. (Haydock)
Menochius
God assures him that he shall be protected. (Menochius)
Calmet
The Chaldeans treated him with respect, Jeremias 39:2., and 40:1. Sedecias and the people had often recourse to him. Chaldean, "They will come to intreat thee, when the enemy shall straiten them." (Calmet)
15:12
Challoner
Iron. Shall the iron (that is, the strength of Juda) stand against the stronger iron of the north, (that is, of Babylon) or enter into an alliance upon equal footing with it? No, certainly; but it must be broken by it. (Challoner)
Calmet
Iron is not easily united with brass, though Pliny ([Natural History?] 34:4.) mentions a statue of this nature. Neither iron nor brass can stand against steel, which is meant by the iron from the north. The Jews shall not hurt Jeremias, ver. 20., and Jeremias 1:17. (Calmet)
Haydock
Protestants, "shall iron break the northern iron and the steel?" The riches of Juda shall become a prey, ver. 13. (Haydock)
Worthington
Stronger kingdoms easily oppress their weak allies. (Worthington)
15:14
Haydock
Bring. Septuagint, "enslave thee to thy," etc. Chaldean, "thou shalt serve." (Haydock)
Haydock
They have read (Calmet) hahabadti. Hebrew has r instead of d, "I will make thee to pass with thine enemies into a," etc. (Protestants) (Haydock)
15:15
Challoner
Patience. That is, let not thy patience and long suffering, which thou usest towards sinners, keep thee from making haste to my assistance. (Challoner)
Calmet
He is actuated by a zeal for God's glory. (Calmet)
Worthington
He is afraid of his own weakness, and begs to be delivered shortly, Psalm 12:2. (Worthington)
15:16
Eat them. I received them most cordially, (Ezechiel 3:1.; Haydock) as one who is hungry.
Upon me. I was recognized as the prophet of the Lord.
15:17
Calmet
Jesters, who deride religion, (Psalm 1:1.) or sport away their time. (Calmet)
Haydock
Hand, through vanity. Literally, "and I boast of." (Haydock)
Menochius
I rejoiced in suffering, as this prophet. Many (Calmet) supply nor from the former part of the sentence. (Menochius)
Calmet
Threats. I could not refrain from admonishing the people of their ways, (Haydock) which I would not countenance by my presence. (Calmet)
All indeed kept at a distance from me.
15:18
Haydock
Trusted. It is not cured as soon as might be expected. (Haydock)
Haydock
It continually breaks out again, (Menochius) like a bog not properly drained. (Haydock)
Calmet
Hebrew, "Thou art become," etc. Chaldean, "break not thy promise, as," etc., Do not reject me when I stand most in need of redress. (Calmet)
Worthington
My hopes seem (Haydock) vain. (Worthington)
15:19
Menochius
Converted, and cease to fear the people; (Calmet) and confide in my precious words, (Haydock) despising the vile threats of the people. (Menochius)
Mouth; interpreter, Exodus 4:16. Chaldean, "If thou wilt recall the wicked into the way of justice, though shalt fulfill my will." See St. Jerome in Psalm 105:32.
Calmet
To thee. Thus Sedecias and the people acted, Jeremias 21:1., and 42:2. (Calmet)
Worthington
The prophet must not give way to sinners, but they must be reclaimed. (Worthington)
15:21
Calmet
Mighty; Chaldeans. Providence watched over Jeremias, amid all his enemies. (Calmet)
15:12
Shall iron be allied, etc.... Shall the iron, that is, the strength of Juda, stand against the stronger iron of the north, that is, of Babylon: or enter into an alliance upon equal footing with it? No certainly: but it must be broken by it.
15:15
Do not defend me in thy patience.... That is, let not thy patience and longsuffering, which thou usest towards sinners, keep thee from making haste to my assistance.
15:1
1. If Moyses and Samuel shal stand before me.] As before God reueled to this No prayers of others do aauaile for obstinate & impenitent sinners. prophet Ieremie, that the people should assuredly be punished, and therfore prohibited him (ch. 7. v. 16. ch. 11. v. 14. & ch. 14. v. 11.) that he should not pray for them: so here he confirmeth the same determinate sentence of their punishment, saying: If Moyses and Samuel shal stand before me, my soule is not tovvards this people. That is, though not only Ieremie (a zelous holie prophet now liuing) but also Moyses and Samuel (departed from this world long before) shal pray for this people, yet they shal not escape the designed punishment, for their great sinnes. By necessarie consequence of which confirmation, is Sainctes after their death pray for men in this world. also proued, that Moyses and Samuel, after their death, both could and did sometimes pray for the same people. For otherwise the particular mention of these prophetes. were not to the purpose, if they neuer did, nor could pray for them. And wheras the English glosse (in the Geneua Bible) supposeth Gods meaning to be, that if there vvere anie man liuing moued vvith so great zele tovvards the people, as vvere these tvvo, yet he vvould not grant this request, for as much as he had determined the contrarie, it is euident that Ieremie, Ezechiel, Daniel, and This text is vnderstood of Moyses and Samuel them selues. some other prophetes then liuing, had also great zele, very like to the others, and therfore this text speaketh not of others like vnto them; but as S. Ierom (in his commentaries, vpon this place) S. Chrysostom (ho. 1. in 1. Thess. 1.) and S. Gregorie (li. 9. Moral. c. 12.) vnderstand it, of Moyses and Samuel them selues, being in assured happie state, where their former great zele and charitie were now greater, and more perfect then in this life.
The Geneua Bible is corruptly translated contrarie to the Hebrew and Greeke: Though Moyses and Samuel stood before me.
15:2
This Hebrew phrase signifieth, that some shal dye by sicknes, some by the sword, some by famine, some shal be lead into captiuitie, as God hath feuerally ordayned.
Concordance Zach. 11.
15:4
Concordance 4. Reg. 21.
15:9
Concordance Amos. 8.
15:12
There can hardly be concord betwen potent kingdomes.
The weaker is easily afflicted by the stronger.
15:15
The Prophet fearing his ovvne vveaknes prayeth to be deliuered from persecution.
Defer not to deliuer me. As Psal. 12. v 2. 3
15:17
Concordance Psal. 1. & 2•.
15:18
Vaine hopes.
15:19
The people shal yeld to the prophets admonition, not he to their peruersitie.
15:1
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 13.14
… But even if I had much confidence, I am not holier than Moses, or more righteous than Samuel; of whom it is said, that though they had attained to so great virtue, they could not in any way avail to assist the Jews; inasmuch as that people had given themselves over to excessive negligence.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.6
6. For indeed there is nothing equal to this virtue. Wouldest thou learn the power of this virtue? “Though Moses and Samuel stood before Me,” saith God, “my soul would not regard them.”
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.” And why marvellest thou if I hear not thee? “Though Moses himself and Samuel stood before me,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… Yet the time when he obtained it was not at once when he desired it. And for “the thorn” that was given him “in the flesh” ( 2 Cor. xii. 8 ), that is the dangers, he often besought God, and was entirely unsuccessful. And so was Moses, who in the Old Testament prays to see Palestine ( Deut. iii. 26 ), and Jeremiah when he made supplication for the Jews (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… And that you may learn this, hear God saying through the prophet; “If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters.” ( Ezek. xiv. 14, 16 .) Because wickedness prevailed. And again, “Though Moses and Samuel stood.” (
15:5
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
… Or how will you be able to restore the broken peace? Beloved Dracontius, you have caused us grief instead of joy, groaning instead of consolation. For we expected to have you with us as a consolation; and now we behold you in flight, and that you will be convicted in judgment, and when upon your trial will repent it. And ‘Who shall have pity upon thee
15:6
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.13
… Against these the prophet complains to the Lord , saying, Thou hast bruised them, and they have refused to receive discipline ( Jer. v. 3 ). Hence it is that the Lord says, I have slain and destroyed this people, and yet they have not returned from their ways ( Isai. ix. 13 ). Hence He says again, The people hath not returned to Him that smiteth them (
15:7
John Cassian † AD 435 The Conferences of John Cassian 6.11
… men, who are thus reproved by the holy word of the prophet: “I destroyed some of you, as God destroyed Sodom and Gomorrah, and you were as a firebrand plucked out of the burning: yet you returned not to Me, saith the Lord,” and Jeremiah: “I have killed and destroyed thy people, and yet they are not returned from their ways.”
15:9
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
… Jeremiah, too, makes this point still clearer, when he thus speaks concerning Jerusalem: “She that hath born [seven] languisheth; her soul hath become weary; her sun hath gone down while it was yet noon; she hath been confounded, and suffered reproach: the remainder of them will I give to the sword in the sight of their enemies.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.24
… and I will turn your feast-days into grief, and all your songs into lamentation.” Also in Jeremiah: “She is frightened that hath borne children, and her soul hath grown weary. Her sun hath gone down while as yet it was mid-day; she hath been confounded and accursed: I will give the rest of them to the sword in the sight of their enemies.”
15:10
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.19
… As for man his days are as grass, as a flower of the field, so he flourisheth. Well hath inspired David discoursed of our frailty, and again in these words, “Let me know the short ness of my days;” and he defines the days of man as “of a span long.” And what wouldst thou say to Jeremiah, who complains of his mother in sorrow for his birth,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.34
34. Jeremiah also bewails his birth in these words: “Woe is me, my mother! Why hast thou borne me a man of contention in all the earth? I have not benefited others, nor has any one benefited me, my strength hath failed.”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.24
… “The wild boar out of the wood has rooted up my vineyard, and the strange wild beast has devoured it.” I keep silence, but a letter that is not mine speaks against me. I am ignorant of the crime laid against me, yet I am made to confess the crime all through the world.
St Jerome † AD 420 The Letters of St. Jerome 39.2
… Jesus knows it, whom Blæsilla now follows; the holy angels know it, whose company she now enjoys. I was her father in the spirit, her foster-father in affection. Sometimes I say: “Let the day perish wherein I was born,” and again, “Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth.”
15:14
Tertullian † AD 220 The Five Books Against Marcion 4.29
… Whereas He burnt up Sodom and Gomorrah with a tempest of fire. Of Him the psalmist sang, “A fire shall go out before Him, and burn up His enemies round about.” By Hosea He uttered the threat, “I will send a fire upon the cities of Judah;” and
Origen † AD 254 Origen De Principiis iv.1.8
… nay, contrary to all the principles of human and divine law, i.e., contrary to the faith of prophecy, they crucified Him for assuming to Himself the name of Christ. Thereupon the heretics, reading that it is written in the law, “A fire has been kindled in Mine anger;”
Origen † AD 254 Origen De Principiis iv.1-2.8
… seeing none of these things visibly accomplished during the advent of Him who is believed by us to be Christ, they did not accept our Lord Jesus; but, as having called Himself Christ improperly, they crucified Him. And those belonging to heretical sects reading this (statement), “A fire has been kindled in Mine anger;”
15:15
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.103
… for I am called by Thy name, O Lord God of hosts. I sat not in the assembly of the mockers, but was afraid of the presence of Thy hand; I sat alone, because I was filled with bitterness. Why do those who make me sad prevail against me? My wound is grievous; whence shall I be healed? It is become unto me as lying water, that has no faith."
15:17
St Jerome † AD 420 The Letters of St. Jerome 128.2
… Moreover it is with bitter herbs that the passover is eaten, and “with the unleavened bread of sincerity and truth.” He that receives these shall suffer persecution in the world. Wherefore the prophet symbolically sings: “I sat alone because I was filled with bitterness.”
15:18
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.6
6. This matter of profane and adulterous baptism Jeremiah the prophet plainly rebukes, saying, “Why do they who afflict me prevail? My wound is hard; whence shall I be healed? while it has indeed become unto me as deceitful water which has no faithfulness.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 20
… Having first drunk of lying and unfaithful waters, those things have come upon them, which are stated by the Prophet; ‘My wound,’ saith he, ‘is grievous, whence shall I be healed; it hath surely been to me like deceitful waters, in which there is no trust
St Ambrose of Milan † AD 397 On the Mysteries 4
23. Then one was healed, now all are made whole; or more exactly, the Christian people alone, for in some even the water is deceitful.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.15
… For as to what Jeremiah says:—"Why do those who grieve me prevail against me? My wound is stubborn, whence shall I be healed? In its origin it became unto me as lying water, having no certainty,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.33
… And again, he urges that the prophets were afraid of being deceived by false baptism, and that therefore Isaiah said, "Lying water that has not faith,"
15:19
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 10
… for there is hope of the repentance, that they may attain to God. For “cannot he that falls arise again, and he that goes astray return?” Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, “If ye take forth the precious from the vile, ye shall be as my mouth.”
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 7
… and from them to thee first of all has appeared the cause and the occasion of believing. I received this vision as being what was in accordance with the apostolic word, which thus urges all who are endowed with greater virtue, “Be ye skilful money-changers.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.15
… no, nor the whole earth, for thy labours, but He gives thee that which is greater than all the world, the kingdom of heaven; and not only this, but also another thing besides it. And what kind of thing is that? “He who taketh forth the precious from the vile,” saith He, “shall be as my mouth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… if thou speak for thy neighbor’s amendment, thou wilt obtain a tongue like that tongue. And these things God Himself saith; “For he that bringeth out the precious from the vile, shall be as my mouth;”
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… Let us catch them then by our mode of life; and by these souls let us build up the Church, and of these let us amass our wealth. There is nothing to weigh against a soul, not even the whole world. So that although thou give countless treasure unto the poor, thou wilt do no such work as he who converteth one soul. (
St Augustine of Hippo † AD 430 The Confessions 13.20
26. Let the sea also conceive and bring forth your works, and let the waters bring forth the moving creatures that have life. For ye, who “take forth the precious from the vile,”
15:1
1. IF MOSES AND SAMUEL SHALL STAND — as if to say: Do not marvel, O Jeremiah, nor think that you are despised by me because I do not hear you, for the crimes of the people are so great, and their obstinacy in them so great, that I would not hear even Moses or Samuel praying for them. Note: Moses and Samuel are named here before others, because they were most holy, and had the greatest care for the people, and were powerful with God, and were so efficacious in prayer that they could resist His wrath by praying for the people, though ungrateful and rebellious to them. For they were leaders and judges of the people, and mediators between God and the people, and most familiar to God, and loved the people with the most ardent charity, even though rebellious and stubborn toward them. For these two things, namely prayer and charity, especially toward the rebellious and enemies, befit those who preside, and bind God and as it were compel Him to hear their prayers. Thus St. Jerome, Theodoret, St. Thomas, Hugh, Rabanus and Lyra. See St. Gregory, book IX of the Morals, chapters XII and XIII. Hence it is clear that the merits of the Saints are not equal. Secondly, although Vatablus translates: If Moses and Samuel should stand before me, my soul would not be toward this people; yet our text, the Septuagint and the Chaldean better translate: If they shall stand, etc., from which it follows that they can and are accustomed to stand before the Lord to pray for the people. For in Hebrew it is a future tense, which signifies the custom of a thing: If he shall stand, that is if he stands as he is accustomed to stand. Therefore the Saints pray for us even after death, also in limbo, much more in heaven, and they obtain many things for us, as we read that Jeremiah did, II Maccabees, last chapter, 14. For the Saints live in perfect charity both of God and of neighbor, and they praise God and pray, not for themselves, therefore for us. Thus St. Jerome and Chrysostom, homily 4 on the First Epistle to the Thessalonians. Understand this of prayer in general. For in particular, Moses, Samuel and others in limbo did not know what was happening here, unless they learned it by revelation of angels or of God, or of those who descended there after death. The same must be said of souls existing in Purgatory, and therefore we do not read that the living invoked these souls: for this is proper to the new law and to the blessed souls, and is as it were a reward of their happiness. You will say: God here says that He will not hear them, therefore He forbids them to pray. I answer, I deny the consequence, for He does not say He will not hear their prayers because they are worth nothing; but because the crimes of the people were so great that he was unworthy for whom Moses and Samuel would be heard. Just as therefore an angry father is accustomed to say to his son: Do not pray for this worthless servant, for he deserves nothing but blows, and I will beat him with blows: so also God does here. See the words at chapter XI, 14. Morally, learn here that in order for the prayers of any Saint to profit someone, he must at the same time strive and work together with them: for if he persists in wickedness, the prayers of another will profit him little or nothing. On which see St. Chrysostom in the place already cited. My soul is not toward this people, — I will not be appeased toward this people, I will not love it. CAST (I command) THEM (to be cast) OUT FROM MY FACE, — that is from the land of Judea, in whose temple I am present. Thus the Chaldean, St. Thomas, Lyra and Vatablus. Or, 'from my face,' that is from my protection and benevolence. Thus St. Jerome, Rabanus, St. Thomas.
15:2
2. Who to death, — that is to pestilence; for thus death is distinguished from the sword and famine, Ezekiel XIV, 15. Thus commonly with St. Cyprian and Tertullian we call pestilence mortality: for it leads many to death. Now 'who to death,' namely those destined, let them go 'to death: who to the sword,' let them go 'to the sword: who to captivity,' let them go 'to captivity.'
15:3
3. I WILL VISIT (I will bring upon) FOUR KINDS, — that is kinds of punishments, namely pestilence, sword, famine, captivity. In Hebrew it is, I will appoint over them four families or kindreds, that is four nations, as Pagninus and Vatablus translate. Or rather, four kindred carnivorous creatures, namely sword, dogs, birds and beasts, so that they, according to the power given to them by me, may tear and devour them at their will and pleasure, as is evident from what follows. Our text calls these 'four kinds.' Otherwise Sanchez: I will visit, namely as a king on the day of battle his armory, whether namely my arms, the four mentioned above, are sufficiently clean and polished for striking the Jews.
15:4
4. And I will give them over to heat. — The Septuagint: to straits; the Chaldean: to commotion, so that they themselves, burning and seething with straits and terrors of conscience, like Cain trembling, may run hither and thither and wander. Thus Vatablus; for this is the Hebrew saava. Otherwise St. Thomas, Maldonatus, Hugo: 'To heat,' they say, that is to burning hatred, by which all nations will persecute the Jews, as if to say, I will deliver the Jews to the burning fury of all kings. Otherwise also Lyran, as if to say, Thus will I strike them, so that all the earth will burn, that is will be anxious, will seethe, will tremble at such great slaughter of the Jews. BECAUSE OF MANASSES. — For Manasses, king of Judah, most wicked, led the people into idolatry, and constructed altars to the idols of all nations, and as it were erected idolatry as a public standard and example alike, IV Kings XXI, 2. Moreover, although Manasses was converted, and did penance for his crimes, yet this public crime of the people was not expiated by worthy satisfaction, especially because the successors of Manasses imitated his impiety and idolatry, and therefore were punished. Thus the Chaldean and St. Jerome. Add, that a king and kingdom, or people, are politically one: whence the sin of one is also reckoned as that of the other, and is punished in the other.
15:5
5. FOR WHO WILL HAVE PITY ON THEE, JERUSALEM? — The Hebrew and Septuagint: Who will spare thee? as if to say, No prince would spare thee, if thou hadst committed against him those things which thou hast devised against me; therefore it is not fitting that I should dissemble and spare thee. WHO WILL BE SORRY FOR THEE? — No one will have compassion on thee, because all will say thou art justly punished. WHO WILL GO TO PRAY? — namely to God. Thus the Septuagint. Secondly, the Chaldean and Vatablus aptly translate, who will greet thee? as if to pray thee concerning thy peace and salvation, that thou mayest do well and prosper, as if to say, No one will be there to grieve with thee, so as to pray to God concerning thee and thy evils.
15:6
6. I HAVE LABOURED BESEECHING. — For beseeching the Hebrew is hinnachem, which signifies two things, namely to repent and to console. Whence first, R. Kimchi translates, I have laboured to console, that is I can scarcely console myself because of thy impiety and obstinacy. Secondly and better thou mayest translate, I have laboured to repent, that is I have laboured beseeching and inviting thee through the Prophets, that thou shouldest repent, and convert thyself. This sense most fits the Latin version. Thirdly, St. Jerome translates, I have laboured being besought, that is I am wearied by the prayers of others on thy behalf: therefore no one will now dare to pray for thee: for so many prayers having been poured out for thee, I have as it were a hardened head, callous ears, a weary and as it were stupid mind. Fourthly, Maldonatus translates, I have laboured repenting, or, as Sanchez, pitying, as if thou shouldest say: I have often decreed to punish you, but led by repentance and mercy I revoked the sentence, hoping for your amendment; but I obtained nothing, only I wearied myself: for I did this so often, that I can no longer restrain myself or repent, and change my sentence concerning your punishment; for I am wearied by repenting and affected with disgust: wherefore I will revoke my first sentence, and will utterly destroy and kill you. Thus Rabanus, Hugo and Vatablus. Whence the Septuagint translates, I will no longer forgive, and this sense most fitly agrees with the Hebrew hinnachem.
15:7
7. I WILL SCATTER THEM WITH A FAN (that is, as chaff is scattered hither and thither by the wind with a fan, so also will I scatter you) IN THE GATES (that is through the gates of cities, of the whole) EARTH. — For through gates synecdochically are often signified cities. Thus the Chaldean and Vatablus. Secondly and better, he calls the gates of the earth the uttermost parts of the earth, by which one goes out from the earth into the sea, and from the sea into the earth, as if to say, I will scatter you even to the ends of the earth. Thus Maldonatus, St. Thomas, Lyran. Or, as Sanchez, the gates of the earth are the east and west, through which day and night as it were through gates placed at the ends of the earth, enter into it. Others explain it thus, as if to say, I will impoverish them, so that they will be forced to beg at gates and doors. I HAVE SLAIN, etc., MY PEOPLE — by the Chaldeans, in the time of Joakim, or rather by Sennacherib and the Assyrians, in the time of Manasses.
15:8
8. MY WIDOWS ARE MULTIPLIED (that is, by me) — namely the peoples, their husbands having been slain by the Chaldeans. UPON THE SAND OF THE SEA. — It is a hyperbole, as if to say, Very many have been widowed by me and made widows. I HAVE BROUGHT UPON THE MOTHER OF THE YOUNG MAN A SPOILER, — who namely would spoil the young man by death, and consequently would afflict the mother with bereavement and sorrow. And this not secretly, but 'at midday,' that is openly and in broad daylight. Thus St. Jerome, Rabanus, Hugo, St. Thomas. Or conversely, 'spoiler,' who namely slays mothers, as if to say, Just as I made women widows by slaying their husbands, so I made young men orphans by slaying their mothers. Thus Maldonatus. Others interpret 'mother' as the metropolis, or mother city, that is the principal city, namely Jerusalem; this is called the mother of the young man, that is of young men: for it was itself the mother and nurse of the most flourishing youth, as if to say, I will bring against Jerusalem an enemy who in broad daylight will destroy and spoil it together with its flower of youth. Thirdly, the Chaldean and Vatablus interpret 'mother' as the congregation or multitude of young men, that is the strongest men: for the Chaldean spoilers slew these. But the first sense, as it is the plainest, so also is it the most genuine. I HAVE SENT UPON THE CITIES SUDDEN TERROR. — In Hebrew it is: I will cause to fall upon it (Jerusalem and neighboring cities) a city and terrors, that is the terrors of a city, or such as are wont to be in a besieged, seditious and tumultuous city. It is a hendiadys. Vatablus translates: I will overwhelm it suddenly with both enemy and terrors. But in Hebrew ir, city, does not signify enemy: unless you say that ir also signifies a watchman, and by watchman you understand an enemy keeping watch and lying in ambush against Jerusalem.
15:9
9. She that hath borne seven is weakened (changed and bereft of children), — that is, many. Thus the Septuagint. Moreover these things could be understood both of particular mothers and of Jerusalem itself. As if to say, Jerusalem itself, which is as it were the great mother of the Jews, and which had very many sons, that is citizens, will be bereft of them when they are slain: for this is an immense affliction especially of widowed mothers. Whence in histories we read that certain mothers, when they received news that their sons had fallen in battle, fell down lifeless and dead. St. Jerome notes in Isaiah chapter IV and chapter LIV that the number seven is familiar to the Hebrews on account of the Sabbath, just as the number ten on account of the Decalogue, and signifies a multitude. Thus in I Kings II, 5, in the Hebrew it is said: 'Until the barren woman hath borne seven,' that is, many, as our Interpreter translates it, and in Proverbs XXVI, 16: 'The sluggard seemeth to himself wiser than seven (many) men speaking sentences,' and verse 25: 'Seven (many) wickednesses are in his heart;' and Ecclesiastes XI, 2: 'Give a portion to seven, yea and to eight,' as if to say, Give alms to many, indeed to very many more; for when unity is added to the number seven, it signifies a great and unusual multitude. HER SUN IS GONE DOWN, — that is, her prosperity, as if to say, In the midst of the course of prosperity, Jerusalem was overthrown, and the tribe of Judah. Thus St. Jerome, the Chaldean and Vatablus. In like manner, any fruitful mother in Judaea, when she was in the flower of her age and could bear many sons, her husband being slain, as if the sun were setting, remained a widow and barren. Whence the Chaldean translates: Their glory departed, their strength, and meanwhile while they stand they were confounded. Such is that saying of the Poet: Once bright suns shone upon thee. A similar phrase is in Amos chapter VIII, verse 9; Job XXII, 28, and chapter XXIX, 3. Otherwise Theodoret, Hugo, St. Thomas, as if to say, On account of sadness the sun seemed to him to set, and to grow dark at midday. See Canon XXXII. Allegorically, St. Irenaeus, book IV, chapter LXVI, Cyprian, book II Against the Jews, chapter XXIII, and Isidore, On the Passion of Christ, chapter XV, refer this to the universal eclipse of the sun which took place at the death of Christ: for then the sun set, not for Christ, but for Judaea, from which the sun, indignant, turned away its face on account of the deicide committed by it. Morally: The sun sets at midday for young men who hoped for the years of Nestor and in the flower of their age are snatched away by death. Upon these indeed that saying of the poet, akin to our Prophet, rightly applies: Suns can set and return: For us when once the brief light has set, One eternal night must be slept. Mystically, Hugo by the setting of the sun understands the blinding of the Jews, of which Isaiah, chapter LIX, 9: 'We looked for light, and behold darkness; for brightness, and we walked in darkness. We groped as if blind for the wall,' etc. In like manner tropologically the sun sets for a man when he falls into mortal sin: for then he loses Christ the sun of justice, grace and the life of the soul, and falls into horrible darkness, indeed into both present and eternal death. Thus St. Jerome. THE RESIDUE (under Joakim) I WILL GIVE TO THE SWORD, — so that under Sedecias they may be slain by Nabuchodonosor. Thus St. Jerome, Rabanus, Hugo.
15:10
10. WOE IS ME. — This is an exclamation by which the Prophet, from a natural sense of grief, complains that by some fate he was born so as to be hateful and a reproach to all, on account of his threatening prophecies; and he calls himself 'a man of strife and discord,' that is, exposed to all injuries, hatreds and insults, with whom all quarrel and contend. The Syriac translator renders it, a man of judgment, that is, contending in judgment with all; the Arabic, a man reproving. Thus Christ was to the Jews a man of strife, and set for the fall and resurrection of many. So those who wish to reform republics and religions that are deformed and collapsed are men of strife to the dissolute. A Lacedaemonian said in Plutarch: 'How is he a good man who is a friend to the wicked?' and Scipio Africanus said of his rivals: 'Deservedly those who wage war against the fatherland wish me removed first.' Whoever therefore studies the welfare of the republic is a man of strife. Such a man of strife was St. Paul; hence he himself said: 'If I yet pleased men, I should not be the servant of Christ;' and: 'We are reviled, and we bless; we are persecuted, and we suffer it; we are made as the refuse of this world.' Such a man of strife was truly the immortal St. Athanasius, who almost alone challenged and defeated the entire Arian world to combat. Such a man of strife was St. Benedict, who at the beginning of his conversion, when he wished to reduce certain old monks of a more licentious life to discipline by rebuking them, incurred their hatred, so much so that they gave him poison in a cup, which he himself, signing it with the sign of the cross, broke, and leaving the monastery withdrew into solitude. Such men of strife were St. Jerome, St. Chrysostom, St. Gregory of Nazianzus, St. Thomas of Canterbury, and More, and in this age our Holy Father Ignatius, whose presence everywhere stirred up the storms of the impious and demons. Hence he himself, taught by long experience, grieved and feared whenever prosperous reports of the progress of the Society were brought from all sides; for he said: 'Persecutions are the scourge and whetstone of the Society,' by which its virtue ought to be sharpened and illustrated: but if these should fail, he said he feared lest the Society should wither, or perform its duty less rightly and vigorously. For if it should continue to accomplish this, it is necessary that the hatred of many, even of Catholics laboring under envy or other vices, be stirred up against it: just as when a surgeon cuts the leg of a sick man, it is necessary that he suffer pain and be agitated, so that he often rises up against the surgeon himself. Wherefore his followers, especially the zealous and illustrious, ought not to marvel if they are called men of strife and disturbers of the world; but rather rejoice, and persuade themselves that this is a certain mark of their virtue and zeal, and the fruit that will follow from it. I HAVE NOT LENT UPON USURY. — For quarrels often arise from usury either given or received. Theodotion renders it: I did not owe, nor did anyone owe me, that is to say, I have no commerce or business with anyone, so that anyone should have to litigate with me, and yet they curse me everywhere. Thus Theodoret and Lyra. Hence tropologically St. Jerome introduces Christ here complaining, that no one wishes to receive usury from him, that is, the grace and gifts which he himself offers to each. Sanchez adds, that no one wishes to pay and return the usury of goods, which he has received from God so many and so great, namely, thanksgivings, and the use of those things which he ought to expend for the glory of God. Nor to give upon usury, since he himself is so eager and ready to pay usury. But he gives upon usury to God, and makes himself his debtor, 'he that hath mercy on the poor,' Proverbs XIX, 17.
15:11
11. IF NOT THE REMNANTS. — Note: These are the words of God consoling Jeremiah. Secondly, the 'if' is the voice of one swearing; for it must be supplied: May I not be true or God, if I do not effect that the remnants, that is, the remaining and final times, that is, as the Chaldean has it, the end of your life be happy. God did this, when Nebuchadnezzar the enemy sought the friendship of Jeremiah, as if favoring him against Jerusalem, and after it was captured, received Jeremiah kindly, cap. XXXIX, 11, cap. XL, 4. Thus St. Jerome, Rabanus and Hugh. IF NOT I MEET. — That is, if I do not meet you and help you against your enemies. Otherwise the Chaldean, Lyra and R. Solomon translate it, namely, if I do not cause your enemy to meet you, namely Zedekiah, beseeching you to pray for him, that he might escape the hand of the Chaldeans. This is clear from cap. XXI. R. Solomon and others understand this of Nebuzaradan, who presided over Judaea for Nebuchadnezzar, and gave Jeremiah freedom and gifts, while the rest of the Jews were reduced to servitude, as is clear from cap. XL, 4.
15:12
12. SHALL IRON BE JOINED WITH IRON FROM THE NORTH, AND BRASS? — That is, the Jewish iron and weapons will not be able to be joined with the weapons of the Chaldeans, nor my brass; but this, being stronger, will strike down and break that, which the Flemish say: Iron against iron. This proverb teaches that among the obstinate and proud there cannot be a covenant or concord, but there are constant quarrels and disputes. The sense therefore is, as if to say, The Jews are most hardened, as you experience, O Jeremiah, and therefore their friendship will not stand and the covenants made with the Chaldeans will not endure; do not think, O Jeremiah, that your threats against them will be in vain, because truly the Jews will not wish to join themselves to the Chaldeans and submit to them, but will rebel and will wish for war, and therefore they will be destroyed by them, and thus your threats will be fulfilled, and those who pursue you to death will be punished, and those who mock your threats and hold them as fables. Whence Jeremiah seeks vengeance upon them from God, verse 15; although he asks mercy and pardon for a simple people. Thus St. Jerome, St. Thomas, Rabanus, Hugo, Lyran. To this the Syrian and Arabic agree; for they translate: I will cause you to fall into the hands of your enemies, who will come to you from the North, and into a strong evil: because they are like iron and cruel (hard) brass. Hence secondly, R. David, Isidore and Vatablus fittingly explain thus from the Chaldean: Shall King Pharao, who is hard as iron, be joined with Sedeciah strong as iron, so as to fight against Nabuchodonosor, who is like iron most hard, or steel, and comes from the North against Jerusalem? as if to say, No, because the hard will strike against the harder, the obstinate against the more obstinate, the proud against the prouder, and therefore they will be crushed by him, just as steel subdues iron, as if to say, The Jews are hard as iron, therefore they must be subdued by harder metal; for a hard knot a hard wedge is sought. Thirdly, for shall be joined the Hebrew is ieroa, from the root raa with double ain, signifies will crush, will break. Thus Symmachus and Vatablus, as if to say, Shall the Jews and Pharao, who are strong as iron, crush Nabuchodonosor, who is likewise strong as iron, and you, O Jeremiah, who are strong as brass, and prophesy happy things for Nabuchodonosor against Pharao? as if to say, No; rather Nabuchodonosor will crush Pharao and the Jews. Thus Lyran and Vatablus. Fourthly, the Septuagint and Theodotion for the letter resch read dalet, namely for ieroa, read iada, that is, knew, whence they translate: If iron shall be known, and the covering of brass your strength? as if to say, Do not trust and glory, O Jerusalem, in your strength, in iron weapons and brazen coats of mail; because the Chaldean will lay waste and seize all these things. Thus Theodoret, although Delrio, adage 844, attempts to reconcile the Septuagint with Our text and the Chaldean. Fifthly, Sanchez explains, as if to say, Just as with iron, that is with the iron Jewish mind, iron and brass from the North, that is the iron Chaldean minds, cannot be composed and joined together: so neither can the iron Jewish breast, which is hard to your salutary admonitions, be joined with your mind likewise iron, which I have given you, chapter I, verse 18. But here both the note of the similitude and the whole rendering or application of the similitude are to be understood and supplied. The plain sense therefore, as it is most obvious, so it is most full and clearest. Whence also follows: 'Your riches and your treasures I will give to spoil; yours,' namely, O Jerusalem, you who persecute Jeremiah my Prophet. For God turns his discourse and speech to her in this manner.
15:13
13. I WILL GIVE FREELY, — without payment of price. Thus the Hebrew. IN ALL YOUR SINS, — on account of your sins. Thus the Septuagint. AND IN ALL YOUR BORDERS, — that is, throughout all Judea. Secondly, and more fittingly to the preceding, as if to say, On account of all your borders, that is, on account of the idols which you have set up in all your borders and villages, as is evident chapter II, verse 13.
15:14
14. And I will bring. — It can be translated from the Hebrew: I will cause you to pass into a land which you know not, namely Chaldea. Thus Vatablus and Pagninus. Secondly, the Septuagint and Chaldean translate: I will cause you to serve in a land which you know not; for for heebarti, they read heebadti: for dalet and resch are most similar, and differ only by a single angle. BECAUSE A FIRE IS KINDLED IN MY WRATH. — That is, the fire of my wrath is kindled. For thus the Hebrews often put to for the government of the genitive. Or by hypallage, as if to say, My wrath is kindled in fire, that is like fire; 'and it will burn upon you,' that is it will be inflamed for your destruction, it will burn you and yours. Thus Sanchez.
15:15
15. Thou knowest, O Lord (my humiliation and affliction: these are the words of Jeremiah to God; therefore), KEEP ME. — In Hebrew hinnachem, that is, avenge me against those who persecute me, as he adds below. DO NOT IN THY PATIENCE (in Hebrew, do not in the length of thy nose, that is, in thy long-suffering by which thou toleratest the Jews who persecute me, and dost defer vengeance) TAKE ME UP — and my cause and prayer, as if to say, Quickly avenge me, so that they may know that I am a Prophet sent by thee, lest both I and thou bear their reproach any longer. Thus the Chaldean paraphrase, Hugo, Lyra, Dionysius and others. Vatablus translates it: Do not in thy long-suffering, by which thou sufferest my enemies, take me away from the midst: that is, do not let me die before thou hast taken vengeance upon them: give me this consolation, that I may not die unavenged, but may see them pay the deserved penalty before my death.
15:16
16. THY WORDS WERE FOUND (by me), AND I HAVE EATEN THEM (that is, I have eagerly drunk in and received them. Thus Lyra; hence) thy word was made to me a joy, — as if to say, It was sweet to me to hear thy counsels and decrees; but after I suffered such terrible things from the Jews on account of them, they became bitter to me, just as to Ezekiel, cap. III, vers. 14, and to St. John, Apocalypse X, 9, who alludes to this. Otherwise St. Jerome, Rabanus, Hugo, as if to say, I rejoiced in sustaining such and so many evils, from the fact that I obeyed thy word and preached it. The Septuagint for "I have eaten" translates "eat": for they read ochlam instead of ochelem, in the imperative: thus they have it: Eat, or consume them, and thy word shall be to me a joy, as if to say, Fulfill the threats pronounced by me, so that they may know me to be a true Prophet, and then I shall rejoice. Thus Theodoret. BECAUSE THY NAME IS CALLED UPON ME, — because I am called and am called, and truly am thy prophet, as if to say, Because I am certain that I hear thy oracles as a prophet, thou who art God almighty; hence they, being divine, were sweet to me.
15:17
17. I SAT NOT IN THE COUNCIL OF THE MOCKERS. — That is, of impious scoffers, who are accustomed to mock men and God. Or properly, as if to say, When I began to act as a prophet, I abstained from laughter, games and worldly jests: I was serious and breathing compunction. AND I GLORIED. — Repeat by Hebraism the negation "not," as if to say, I did not glory from the face of thy hand, that is, on account of the gift of prophecy which thou didst work in me by the touch of thy hand, cap. I, vers. 9, but I sat alone abandoned by all, because thou didst commit to me a threatening prophecy, and, as it is in Hebrew, full of indignation. Thus the Chaldean paraphrase, Pagninus, Dionysius and Sanchez. Secondly, without the negation, and taking "et" causally for "because," thus explain it: I was not delighted, nor gloried in the "council of mockers," and, that is because, I gloried and was delighted in thee alone, O Lord, in thy discourse, thy oracles. For the hand among the Prophets is a symbol of prophecy and oracles. But the former sense is required by what follows: "Because thou hast filled me with indignation," by indignation he calls the sad and threatening prophecy, which elsewhere he calls a burden, as if to say, This hard and threatening prophecy concerning the destruction of my people has taken from me all matter of rejoicing and glorying, and has filled me with sorrow and horror. Tropologically St. Gregory, IV Moral. XXXV: The hand, he says, of God is that which cast us out sinning from paradise; but the indignation, by which even now threatening us sinners with hell. Therefore "the holy man should cast out from himself all the tumults of temporal desires, and hide himself in great solitude of mind, saying: I sat alone from the face of thy hand: because thou hast filled me with indignation." Thus the holy Hermits sat in the desert, as St. Jerome, Climacus, Palladius, Theodoret, Cassian and others relate. Otherwise the later Hebrews and Vatablus distinguish these things, namely, I sat not in the council of those jesting, that I might exult; but on account of thy hand I dwell alone, because thou hast filled me with indignation. Thus also St. Gregory, IV Moral. cap. XXXV.
15:18
18. MY WOUND IS DESPERATE, — that is, despaired of, incurable, as if to say: Why dost thou abandon me in this affliction as one desperate, and dost not console me? THY HAND IS MADE TO ME (namely, thy hand, of which verse 17 speaks) AS A DECEITFUL FOUNTAIN OF UNFAITHFUL WATERS, — that is, as a spring that is unfaithful and deceitful, which appears to flow perpetually, and yet fails, for example in summer, when men have the greatest need of it; as if to say: I believed, O Lord, that thou wouldst always help me by thy hand and aid, as thou didst promise; and behold in this wound and persecution, when I have the greatest need of aid, thou dost abandon me. Thus the Chaldean, the Septuagint, Pagninus and Vatablus. The Hebrew words are pathetic to the letter. Secondly, Sanchez, as if to say: 'It is made,' that is, it has come to pass (for the Hebrews use the feminine gender for the neuter, which they lack), namely, to abstain myself from the games and council of those playing, of which verse 17 speaks, that I might please thee alone (which I believed would be advantageous, useful and prosperous to me), as deceitful waters, which then abandon the sorrowful farmer when the fields thirst most. Thus indeed now I also, when I am vexed by those whom I have abandoned, am forsaken by thee also, O Lord. Thirdly, Lyra, as if to say: 'It is made to me,' namely, my wound, like unfaithful waters, which in time of drought, when we have the greatest need of them, fail; because the wound is then present to me, when I have the greatest need of consolation. Fourthly, St. Jerome, Rabanus, Hugo, as if to say: The Prophet bearing the type of Christ suffering; this wound does not last, but passes away and fails, like unfaithful waters: but how then does he mourn, and call it desperate? Hence fifthly, St. Augustine, book II Against the Letters of Petilian (who, as a Donatist, wished to prove from this passage that the baptism of the unfaithful and impious is deceitful and vain) chapter CII, and St. Thomas thus explain it, as if to say: The wound, that is, my enemies, are as deceitful and unfaithful waters, so that I cannot trust in them, but ought always to fear evils from them, as long as they remain. I say therefore that this adage pertains to and explains the desperate wound (for the discourse has gone before concerning this), namely, that it is incurable, like a chronic ulcer, which when it appears to be healed and covered over, rots inwardly, and gangrene breaks out again from a deeper source: just as certain deceitful torrents, or pools (which the Flemish call Doolaghen), which when they are thought to have dried up, and can be crossed with dry foot, give way to the one treading, and swallow him up and submerge him: for these are called unfaithful, because when they appear dry and solid, they suddenly bubble up and gush forth anew, like a marsh. Thus Delrio, adage 843.
15:19
19. IF THOU SHALT BE CONVERTED (Maldonatus thinks this is said here to the people, not to Jeremiah: because Jeremiah, he says, had not departed from God, nor did he need to return into His grace: the sense therefore being, as if to say, If, O people, thou shalt be converted from thy sins, I in turn), I WILL CONVERT THEE (that is, I will restore thee into my grace), AND THOU SHALT STAND BEFORE MY FACE,—that is, I will pursue thee with all favor, I will gladly see thee. But that this is said not to the people, but to Jeremiah, is evident from what follows: 'They shall be converted to thee, and I will give thee for a wall of brass.' I say therefore, if thou shalt be converted, is future, and the sense is, as if to say, If thou shalt be converted, O Jeremiah, from thy distrust, pusillanimity and impatience, to firm hope in me and constancy, I will convert and restore thee, so that thou mayest stand firm before my face, and be familiar to me and my most beloved prophet, and I may care for thy salvation. Thus the Chaldean, Vatablus, Origen. Otherwise St. Jerome, Theodoret, Rabanus, Hugo, St. Thomas and Lyran, as if to say, If, O Jeremiah, thou shalt convert this people from their sins, I will convert thee from thy affliction, and thou shalt be most familiar to me. Whence follows: 'If thou shalt separate,' etc. But the former sense is truer, and more genuine. Otherwise also Sanchez, as if to say, If, O Jeremiah, thou shalt be converted to me, as thou hast begun, or, if thou shalt convert thyself from the assembly of triflers and mockers, I will convert thee, namely from those evils and inconveniences, which thou complainest are set against thee: and I will give thee something singular among the Prophets, namely that thou mayest stand continually before my face, so that thou mayest be familiar to me, and I may gladly behold thee, and daily adorn thee with singular gifts. IF THOU SHALT SEPARATE THE PRECIOUS FROM THE VILE.—The Syriac, If thou shalt draw out the weighty from the defective (for example, a weighty and ponderous coin from one that is of lighter weight, and deficient from just weight), or the honest from the depraved. First, the sense is, as if to say, If thou shalt separate my precious word from the threatening words of the Jews, but light, vile and weak, because they themselves are powerless, and will not be able to fulfill their threats, as if to say, If thou shalt strongly and courageously, O Jeremiah, cleave to my word, and shalt despise the threats of the Jews, thou shalt be as my mouth, that is, thou shalt be my prophet and herald most closely joined to me, through whom I shall proclaim and utter my secrets and decrees. This sense is most apt, and responds excellently to the preceding and following. Do therefore, O Jeremiah, as the bees do, which gather flowers, leave herbs, and, as St. Augustine says, tract. 46 in John, 'take the cluster, beware the thorn.' Secondly, 'if thou shalt separate the precious,' that is, patience, constancy and virtue, from thy vile timidity; if thou shalt be constant, not timid: for virtues are precious, especially fortitude and magnanimity; but vices are vile, and especially timid souls and the pusillanimous are vile. To this the exposition of Sanchez can be referred, apt indeed and congruous: 'If thou shalt separate the precious from the vile,' that is, me and my oracles from the games and trifles of those who mock, vers. 17, so that thou mayest turn away from these, as thou dost, and follow and execute those, 'thou shalt be as my mouth,' that is, 'thou shalt stand before my face,' thou shalt receive oracles from me, thou shalt speak my words, and thou shalt be 'as my mouth:' because thou speakest not otherwise than as I would speak, or than as it is prescribed to thee by me. For the mouth is as it were an animated lyre, in which the teeth are as it were strings, the tongue a plectrum, says St. Ambrose, lib. VI Hexam. cap. IX, the soul and spirit of God breathing, which moves and governs the mouth, and in it modulates as it wills. Thirdly, Maldonatus continues to explain these things of the people, as if to say, If, O people, thou shalt make a distinction between true Prophets and false. But I have already said these things are said to Jeremiah. Fourthly, St. Jerome, the Chaldean, Theodoret, Hugo, St. Thomas, Lyran thus explain, as if to say, If, O Jeremiah, thou shalt separate the Jews who are tractable and flexible from the hardened; or rather, if thou shalt take pains, so that from the vile, impious, unbelieving and rebellious, thou mayest make believers, obedient, just, and thus separate them, etc., as it is in Hebrew, draw them from their past and others' still present impiety; thou shalt be cared for by me, dear and joined to me as my mouth (thus we commonly say to him whom we love greatly: I love thee as my eyes, as my heart), which announces and fulfills my will. Whence the Chaldean translates, thou shalt fulfill the will of my word; and St. Jerome, thou shalt be as my law which converts souls; and Theodoret: Thou shalt be, he says, like my word: because as I by my word created all things, so thou by thy word shalt convert the impious to virtue. The Arabic, thou shalt be as the word of my mouth. Otherwise Vatablus and Isidore, thou shalt be as my mouth, that is, they say, whatever thou shalt say, I will so certainly bring to pass, as if I had said it. Chrysostom adds, Oration 3 Against the Jews: The mouth, he says, of those who convert their neighbors, is as it were the mouth of God, that is, such persons are most similar to God and most closely joined to Him, just as the mouth is most similar and most closely joined to man. Secondly, such persons are as it were Christ, and most similar to Christ, who is the mouth and word of the Father: for Christ became man and was crucified for this purpose, that He might convert souls. Finally, hear St. Gregory, Morals XVIII, chapter XXIII: 'If thou shalt separate, he says, the precious from the vile, thou shalt be as it were my mouth: for the present world is vile to God, but the human soul is precious: whoever therefore separates the precious from the vile is called as it were the mouth of the Lord; because through him God utters His words, who, speaking what he can, tears the human soul away from the love of the present age.' For the rational soul is a most precious gem, which is worth more than heaven and earth and the whole world: for it is made to the image of God, and is the highest participation of God, and, as he says, a particle of divine air, and therefore St. Augustine and from him St. Thomas teach that the conversion and justification of the impious is a greater, more difficult and more powerful work than the creation of heaven and earth. Who therefore would not desire to purify and save this gem, even at the cost of his own life? St. Thomas teaches this, II-I, Question CXIII, article 9. Virgil, holding Ennius in his hand and reading him, when asked what he was doing, replied: 'I am gathering gold from dung.' Let him say this who strives to convert a soul: From the dung of the world I gather and separate this gold, this soul, as the precious from the vile. Hence St. John Chrysostom, Oration 3 Against the Jews, volume V, teaches that he who converts a soul offers to God a greater and more pleasing gift than if he built a temple for Him: 'God erected one temple, he says, in Jerusalem, and erected innumerable ones far more venerable. You, he says, are the temple of the living God;' and below: 'For even if someone were to count an immense amount of money, he would not have accomplished anything like what he accomplishes who saves a soul. This is a greater almsgiving than ten thousand talents, than this whole world, as great as it is, spread out everywhere before the eyes: since man is more precious than the whole world; for his sake heaven and earth and sea and sun and stars were created.' THEY THEMSELVES SHALL BE CONVERTED TO THEE. — That is, those Jews themselves who are hostile to thee shall become suppliants to thee and shall be subject to thee, not thou to them; nay, they themselves shall seek thee and thy friendship, that thou mayest counsel them and pray for them. This is clear from chapter XXI; but thou, strengthened by my power, like a wall of brass, shalt not care for them nor seek them. Secondly, the Chaldean paraphrase explains it, as if to say: They themselves shall obey thy words and shall imitate thee, thou shalt not imitate their customs and errors. Tropologically, such ought to be Prelates, pastors and preachers, so that namely with Jeremiah, chapter V, verse 14, they may be like fire, which converts all things into itself and itself is converted into nothing: so that namely they may persevere in their state of virtue and convert the people to their charity and virtue; they themselves, however, shall not be converted to him, that is, they shall not adopt the vices and customs of the people, nor conform themselves to them. Thus St. Monica, praying for her son Augustine the Manichaean, saw an Angel saying to her: 'Where thou art, there he also shall be,' signifying that he would become a Catholic; and so Augustine, hearing this, would mock it and say that this vision portended that she would someday be such as he was, namely a Manichaean, but she replied: 'No, no, for it was not said to me: Where he is, there thou also shalt be; but: Where thou art, there he also shall be,' as St. Augustine relates, book III of the Confessions, chapter XI. Thus our holy Father Ignatius used to say that his followers and other Religious ought to act with seculars in such a way that they would draw them from secular conversations and desires to their own, that is, to religious and divine things; but they themselves should not descend to their secular customs and speech, nor become as it were secularized with them. Wherefore this was his precept: 'Go in to seculars with what is theirs, but go out with what is yours,' as if to say: At first accommodate yourselves to seculars and descend to their conversations, but gradually and gently introduce higher and divine things, and fix them in their hearts. For thus the Apostle says: 'I became all things to all men, that I might save all.' Hence again St. Thomas infers that 'Saints do not rejoice or glory except in the good of virtue, especially in a threefold way: first, in the suffering of tribulations. Romans V: Not only so, but we glory also in tribulations. Secondly, in the conversion of neighbors. II Corinthians VII: I have great confidence in you, I have great glorying for you. Thirdly, in the purity of conscience. II Corinthians chapter I: For our glory is this, the testimony of our conscience.' 'Secondly, Saints glory in God, namely first, in divine love, shown forth through the passion of Christ. Galatians, last chapter: But God forbid that I should glory, save in the cross of our Lord Jesus Christ. Secondly, in divine knowledge. Jeremiah IX: Let him that glorieth glory in this, that he understandeth and knoweth me. Thirdly, in divine imitation. Ecclesiasticus XXXII: It is great glory to follow the Lord; for length of days shall be received from him.' Thus far St. Thomas.
Machine translation from the Latin, not reviewed.
15:1
Hic ponitur finalis et sententialis repulsio orationis prophetae pro populo: et primo ponitur orationis repulsio; secundo ostenditur populi obstinatio, quae, est causa hujus, cap. 17: peccatum Juda scriptum est stylo ferreo in ungue adamantino. Circa primum duo. Primo interdicit prophetae ne pro populo oret; secundo praecipit ut eorum, quasi excommunicatorem, consortium vitet, cap. 16: et factum est verbum. Domini ad me dicens. Circa primum duo. Primo ponitur repulsio orationis prophetae pro populo orantis; secundo quasi desperans de salute populi, pro seipso orationem fundit, ibi, vae mihi, mater mea. Circa primum duo. Primo repellitur oratio; secundo ponitur repulsionis ratio: quis enim miserebitur tui, Jerusalem? Circa primum duo. Primo ponitur repulsio orationis: si steterint Moyses et Samuel, qui efficaces fuerunt in orando, eo quod de populo soliciti et pro inimicis exoraverunt. De Moyse habetur Exod. 22: de Samuele 1 Reg. 12. Anima, affectus; ac si dicat: non est ex defectu orantis quod oratio non exauditur, sed ex defectu populi pro quo oratur. Ezech. 14: et si fuerint tres viri isti in medio ejus, Noe, Daniel et Job, ipsi in justitia sua liberabunt animas suas. Et infra (ibidem): et si fuerint tres viri in medio ejus, non liberabunt filios, neque filias; sed ipsi soli liberabuntur. Secundo repulsio gentis, pro qua orabatur, et primo quantum ad terminum a quo: ejice, ostende ejectos esse, a facie, ut me non videant, et mea praesentia non defendantur. Genes. 4: ecce ejicis me hodie a facie terrae, et a facie tua abscondar, et cetera. Secundo quantum ad terminum ad quem, ponens quadruplex periculum: quod si dixerint ad te, quo egrediemur?
15:2
Dices ad eos (...): qui ad mortem, ad mortem, pestilentiae; quasi dicat: diversi his diversis poenis subjacebunt. Ezech. 5: tertia pars tui peste morietur, et fame consumetur in medio tui; et tertia pars tui in gladio cadet in circuitu tuo; tertiam vero partem tui in omnem ventum dispergam, et gladium evaginabo post eos.
15:3
Et excludit consolationis remedium, sepulturae contra mortuos: et visitabo quatuor species, dictas, scilicet mortem, gladium, famem et captivitatem. Et superaddam canes. Supra 7: erit morticinum populi hujus in cibum volucribus caeli, et bestiis terrae; et non erit qui abigat.
15:4
Et misericordiae quantum ad captivos: et dabo eos in fervorem, idest in fervens odium, propter Manassem, qui multa mala fecit, 4 regum 21. Unde eodem 23: verumtamen non est aversus dominus ab ira furoris sui magni, quo iratus est furor ejus contra Judam, propter irritationes quibus provocaverat eum Manasses. Punitur autem populus pro peccatis regis, tum quia malus pro peccatis populi regnare permittitur. Job 34: qui regnare facit hominum hypocritam propter peccata populi: tum quia populus sequitur peccata regis. Eccl. 10: qualis rector civitatis, tales et inhabitantes in ea. Proverb. 29: princeps qui libenter audit verba mendacii, omnes ministros suos habet impios.
15:5
Hic assignatur repulsionis ratio: et primo ponitur quaestio admirationis; et excluditur primo misericordia judicis: quis miserebitur? Secundo satisfactio alicujus compatientis: aut quis contristabitur? Tertio oratio mediatoris alicujus: aut quis ibit ad rogandum? Ex quo Deus repulit, et in tot peccatis es. Oseae 1: voca nomen ejus absque misericordia: quia non addam ultra misereri domui Israel; sed oblivione obliviscar eorum. Secundo assignat rationem repulsionis: et primo ex ingratitudine, ponens culpam: tu dereliquisti. Isa. 1: dereliquerunt dominum, blasphemaverunt sanctum Israel, abalienati sunt retrorsum.
15:6
Et poenam: et extendam manum meam super te. Isa. 9: in omnibus his non est aversus furor ejus; sed adhuc manus ejus extenta. Secundo ex obstinatione: et primo quia non flectuntur precibus, ponens culpam, laboravi rogans; quasi dicat: toties rogavi ut converteremini; quasi dicat. Laborassem, si possibile fuisset. Isa. 43: servire me fecisti in peccatis tuis, praebuisti mihi laborem in iniquitatibus tuis.
15:7
Et poenam: et disperdam eos ventilabro, exercitu Chaldaeorum, quasi paleas de area, in portis terrae, idest usque ad extrema terrae: porta enim est extrema pars domus, vel civitatis. Luc. 3: cujus ventilabrum in manu ejus, et purgabit aream suam, et congregabit triticum in horreum suum, paleas autem comburet igni inextinguibili. Secundo quia non corriguntur flagellis: et primo ponit duritiam, ponens flagella in generali: interfeci et perdidi, captivando. Supra 2: frustra percussi filios vestros; disciplinam non receperunt.
15:8
Et in speciali quantum ad mulieres, quae sunt magis miserabiles et flebiles in amissione virorum: multiplicatae sunt mihi viduae ejus super arenam, hyperbolice: quasi dicat, innumerabiles. Isa. 9: pupillorum ejus, et viduarum non miserebitur. Et in amissione filii unigeniti: et induxi vastatorem, interfectorem filii, meridie, in quo potentia hostium, qui non ex insidiis, sed aperte pugnant, repente, in quo impotentia ad resistendum, quia non praecaverunt. Isa. 30: subito dum non speratur, veniet contritio ejus, et cetera. Et etiam quantum ad mortem plurium filiorum simul, ponens mortem prolis, infirmata filiis orbata, qui fortitudo sunt matris. 1 Reg. 2: donec sterilis peperit plurimos, et quae multos habebat filios, infirmata est. Et tristitiam matris: defecit anima, propter mentis stuporem.
15:9
Occidit ei sol, laetitiae, propter tristitiae dolorem, quae obscurum facit cor, confusa, intus, erubuit, extra, deficiente hoc in quo gloriabatur. Amos 8: occidet sol meridie, et tenebrescere faciam terram in die luminis. Secundo comminatur poenam, et residuo, scilicet a praedictis flagellis. Deut. 28: tradet te dominus corruentem ante hostes tuos, et per unam viam egredieris contra eos, et per septem fugiet, et dispergeris per omnia regna terrae.
15:12
Hic propheta quasi desperans de populo, orat pro seipso. Et primo ponitur ipsius conquestio, proponens adversariorum discordiam; vae mihi; idest, imminet ex hoc quod natus sum. Rixae, idest propter quem rixa sit, eo quod vitia, et mala praenuntio, discordiae, aliis me impugnantibus, et aliis defendentibus. Hoc etiam in Christo completum est. Job 10: quare de vulva eduxisti me, qui utinam consumptus essem, ne oculus me videret? Excludit discordiae causam, quae maxime solet ex contractibus oriri. Non foeneravi. Omnes maledicunt. Ps. 108: maledicent illi, et tu benedices. Qui insurgunt in me confundantur, servus autem tuus laetabitur. Secundo ponitur domini consolatio: dicit dominus. Et primo quantum ad salutem propriam in promotione sui, et suorum in bonis: si non reliquiae, idest qui adhaerent tibi (non enim habuit filios ut infra 16), in bonum, erunt. Aposiopesis, supplendum, non mihi credatur. Et quantum ad liberationem a malis: si non occurri, paratus ad auxilium. 2 Cor. 1: benedictus Deus, et pater domini nostri Jesu Christi, pater misericordiarum et Deus totius consolationis, qui consolatur nos in omni tribulatione nostra. Secundo quantum ad adversariorum afflictionem, comminans hostem implacabilem. Et primo excludit hostium concordiam, quia cum propheta concordare voluerunt: numquid Judaeorum populus, qui est ferrum, propter duritiam, et aes, propter impatientiam, foederabitur ferro ab Aquilone, idest a Chaldaeis? Quasi dicat, non. Supra 6: aes, et ferrum universi corrupti sunt. Defecit sufflatorium in igne, consumptum est plumbum. Vel tu ferrum, dura praedicans illis, qui sunt ferrum et aes, foederari non potes. Joan. 15: nolite mirari si odit vos mundus: scitote quoniam me priorem vobis odio habuit.
15:13
Secundo excludit confoederationis fiduciam, tum ex muneribus: divitias tuas, et thesauros tuos in direptionem dabo gratis; quasi dicat, nihil tibi proderunt, in omnibus, idest pro omnibus. Nahum 2: diripite argentum, diripite aurum, et non est finis divitiarum ex omnibus vasis desiderabilibus. Tum etiam ex precibus: et adducam, quasi dicat: non poteritis eos rogare, quia non intelligent. Isa. 6: levabit signum in nationibus procul, et sibilabit ad eum de finibus terrae. Tertio assignat causam: quia ignis succensus est.
15:14
Deuter. 32: ignis succensus est in furore meo, et ardebit usque ad Inferni novissima, devorabitque terram cum germine suo, et montium fundamenta comburet.
15:16
Hic ponitur prophetae petitio: et primo ponitur ipsius oratio; secundo domini responsio, ibi, propter hoc, haec dicit dominus. Circa primum tria. Primo ponit divinae consolationis solatium, proponens divinam cognitionem, tu scis, quid patior, et quid feci. Recordare, per effectum misericordiae. Thren. 3: recordare paupertatis et transgressionis meae, absinthii et fellis. Petit consolationem, et visita me, consolando. Job 10: visitatio tua custodivit spiritum meum. Et excludit dilationem: noli in potentia. Eccl. 5: altissimus enim est patiens redditor. Secundo allegat meritum, proponens opprobrium quod pro Deo sustinuit patienter, ponens illatam injuriam; scito, effectu te scire ostende, propter te, dum mandatis tuis obediens, dura populo nuntiabam. Ps. 68: quoniam propter te sustinui opprobrium, operuit confusio faciem meam. Et spiritualem patientis laetitiam: inventi sunt, quasi opere expleti, et comedi, delectatus in eis. Ps. 118: quam dulcia faucibus meis eloquia tua. Super mel ori meo. Ponens etiam causam: quoniam invocatum est nomen tuum super me, dum scilicet dicor propheta domini. Supra 14: nomen tuum invocatum est super nos. Proponit etiam consortium quod vitavit prudenter, ponens solitudinem: non sedi in Concilio ludentium, multo minus iniquorum, ne gravitatem, cordis deponerem, et ut mandatis tuis vacarem. Tob. 3: numquam cum ludentibus miscui me neque cum his qui in levitate ambulant participem me praebui.
15:17
Ponens interiorem exaltationem: et gloriatus sum a facie manus tuae, corrigentis. 2 Cor. 12: libenter gloriabor in infirmitatibus meis. Vel manus consolantis spiritualibus donis. Ponens etiam solitudinis rationem: solus sedebam, quoniam comminatione replesti me, quasi dicat: tot amaritudinibus opprimebar quod non vacabat mihi ludere. Thren. 3: replevit me amaritudine. Tertio miratur inflicti doloris aculeum, ponens dolorem: quare factus est dolor meus perpetuus? Quasi dicat: unde est quod post tantas preces, post tot merita tribulatio non recedit? Infra 30: insanabilis fractura tua, pessima plaga tua. Secundum Judaeos, loquitur in persona Jerusalem.
15:18
Et adjungit consolationem: facta est mihi quasi mendacium aquarum infidelium; quasi dicat: in hoc tamen consolabor, quod cito transiturae sunt hujusmodi angustiae, sicut aquae infideles quae ex pluviis congregantur. Psal. 68: intraverunt aquae usque ad animam meam. Vel hoc dicit propter dolum adversariorum.
15:19
Hic ponitur domini exaudientis responsio. Et primo promittit promotionem in beatis, quantum ad vitae rectitudinem: si converteris, alios ad me a peccatis, convertam te, ab angustiis, stabis, per vitae rectitudinem, vel contemplationis eminentiam. 3 Reg. 17: vivit dominus in cujus conspectu sto. Jac. ult.: qui converti fecerit peccatorem ab errore viae suae, liberabit animam ejus a morte, et operiet multitudinem peccatorum. Et quantum ad praedicationis auctoritatem: et si separaveris pretiosum a vili, distinguendo scilicet opera mala a bonis, os meum, quia per te loquar. Matth. 10: non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in nobis. Secundo quantum ad liberationem a malis: et primo a malis culpae: convertentur ipsi ad te; quasi dicat: ipsi imitabuntur te, et non tu eos. 1 Cor. 4: rogo vos, imitatores mei estote, sicut et ego Christi. Secundo a malis poenae: et primo promittit fortitudinem: et dabo te populo huic in murum aereum fortem.
15:20
Supra 1: dedi te in civitatem munitam, et in columnam ferream, et in murum aeneum super omnem terram, regibus Juda, et principibus ejus, et sacerdotibus, et populo terrae; et bellabunt adversum te, et non praevalebunt: quia ego tecum sum, ait dominus, ut liberem te. Secundo promittit defensionem, et bellabunt. Psal. 22: nam si ambulavero in medio umbrae mortis, non timebo mala, quoniam tu mecum es. Tertio promittit liberationem, et liberabo. Isa. 43: noli timere, quia redemi te, et vocavi te nomine tuo. Notandum, quod sancti gloriantur in bono virtutis. In tribulationum passione. Rom. 5: non solum autem, sed et gloriamur in tribulationibus. In proximorum conversatione. 2 Corinth. 7: multa mihi fiducia est apud vos, multa gloriatio pro vobis. In conscientiae puritate. 2 Cor. 1: gloria nostra haec est, testimonium conscientiae nostrae. Item gloriantur sancti in Deo, in divina dilectione ostensa per passionem. Galat. ult.: mihi absit gloriari nisi in cruce domini nostri Jesu Christi. In divina cognitione. Supra 9: in hoc glorietur, qui gloriatur, scire, et nosse me. In divina imitatione. Eccli. 23: magna gloria est sequi dominum; longitudo enim dierum assumetur ab eo.
15:1
… The northern border of Idumea is the tribe of Judah (Jer. 15, 1, 21), whose southern limit is formed by the line that starts from the Dead Sea, reaches Kadesh-barnea (= 'Ajn Qedeja') and arrives at Wādi el-'Arīš. …
15:19
… 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or writes (Hos. 1, 1-2; Hag. 1, 7; Mal. 1, 1), he is the mouth of God (Jer. 15, 19; Is. 30, 2, in accordance with Ex. 4, 15 ff.; 7, 1). Some symbolic actions describe plastically the divine influence on the prophet-writer, e.g., Ezekiel must devour the book that …
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.