As the clay in the hand of the potter, so is Israel in God’s hand. He pardoneth penitents, and punisheth the obstinate. They conspire against Jeremias, for which he denounceth to them the miseries that hang over them.
As clay in the hand of a potter, so is Israel in Gods hand. 8. He pardoneth penitents, 10. and punisheth the obstinate. 18. They conspire against Ieremie, for which he denounceth miseries hanging ouer them.
1The word that came to Jeremias from the Lord, saying:Parola detta a Geremia dal Signore, che disse:THE word that was made to Ieremie from our Lord, saying:Verbum quod factum est ad Jeremiam a Domino, dicens: 2Arise, and go down into the potter’s house, and there thou shalt hear my words.Sorgi, e va a casa del vasaio, ed ivi udirai le mie parole.Arise and goe downe into the potters house, and there thou shalt heare my wordes.Surge, et descende in domum figuli, et ibi audies verba mea. 3And I went down into the potter’s house, and behold he was doing a work on the wheel.Ed io andai a casa del vasaio, ed egli lavorava alla ruota.And I went downe into the potters house, and behold he made a worke vpon the wheele.Et descendi in domum figuli, et ecce ipse faciebat opus super rotam. 4And the vessel was broken which he was making of clay with his hands: and turning he made another vessel, as it seemed good in his eyes to make it.E il vaso, ch'egli faceva di creta, si sciolse nelle sue mani: e subitamente fece di quello un altro vaso della forma, che a lui parve.And the vessel was broken which he made of clay with his handes: and turning he made it an other vessel, as it pleased in his eies to make it.Et dissipatum est vas quod ipse faciebat e luto manibus suis: conversusque fecit illud vas alterum, sicut placuerat in oculis ejus ut faceret. 5Then the word of the Lord came to me, saying:E il Signore parlommi, dicendo:And the word of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 6Cannot I do with you, as this potter, O house of Israel, saith the Lord? behold as clay is in the hand of the potter, so are you in my hand, O house of Israel.Non potrò io forse fare a voi, casa d'Israele, come ha fatto questo vasaio, dice il Signore? Siccome la terra è in mano del vasaio, così voi, casa d'Israele, nella mano mia.Why, shal I not be able to doe vnto you, as this potter, ô house of Israel? Behold, saith our Lord, as clay in the hand of the potter, so are you in my hand, ô house of Israel.Numquid sicut figulus iste, / non potero vobis facere, domus Israël ? ait Dominus: / ecce sicut lutum in manu figuli, / sic vos in manu mea, domus Israël. 7I will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it.Io repentinamente minaccerò una nazione, ed un regno di sradicarlo, distruggerlo, ed annichilarlo.I wil sodenly speake against nation, and against kingdom, to roote out, and destroy, and wast it.Repente loquar adversum gentem et adversus regnum, / ut eradicem, et destruam, et disperdam illud:
8If that nation against which I have spoken, shall repent of their evil, I also will repent of the evil that I have thought to do to them.Se quella nazione farà penitenza del suo male, che io le rimproverai, mi ripentirò io pure del mal, che pensava di farle.If that nation shal repent them of their euil, against whom I haue spoken: I also wil repent me of the euil, that I haue thought to doe to it.si pœnitentiam egerit gens illa a malo suo / quod locutus sum adversus eam, / agam et ego pœnitentiam super malo / quod cogitavi ut facerem ei. 9And I will suddenly speak of a nation and of a kingdom, to build up and plant it.Repentinamente ancora parlerò io di felicitare, e fondare una nazione, od un regno.And I wil sodenly speake of nation and of kingdom, to build and plant it.Et subito loquar de gente et de regno, / ut ædificem et plantem illud. 10If it shall do evil in my sight, that it obey not my voice: I will repent of the good that I have spoken to do unto it.Se questa farà il male sugli occhi miei, e non udirà la mia voce, io mi ripentirò del bene, che avea detto di farle.If it shal do euil in mine eies, that it heare not my voice: I wil repent me of the good that I haue spoken to do vnto it.Si fecerit malum in oculis meis, / ut non audiat vocem meam, / pœnitentiam agam super bono quod locutus sum ut facerem ei. 11Now therefore tell the men of Juda, and the inhabitants of Jerusalem, saying: Thus saith the Lord: Behold I frame evil against you, and devise a device against you: let every man of you return from his evil way, and make ye your ways and your doings good.Tu dunque adesso dì agli uomini di Giuda, e agli abitatori di Gerusalemme: Queste cose dice il Signore: Ecco, che io vo formando per voi un male, ed ho de' pensieri contro di voi: si converta ognuno di voi dalla sua mala vita, raddirizzate le vostre vie, e le vostre inclinazioni.Now therefore tel the man of Iuda, and the inhabitantes of Ierusalem, saying: Thus saith our Lord: Behold I forge euil against you, and deuise a deuice against you: let euerie man returne from his euil way, and direct ye your waies and your studies.Nunc ergo dic viro Juda, et habitatoribus Jerusalem, dicens: / Hæc dicit Dominus: / Ecce ego fingo contra vos malum, / et cogito contra vos cogitationem: / revertatur unusquisque a via sua mala, / et dirigite vias vestras et studia vestra. 12And they said; We have no hopes: for we will go after our own thoughts, and we will do every one according to the perverseness of his evil heart.Quelli hanno detto: Non abbiam più speranza: perocché anderem seguendo i nostri pensieri, e farem ciascheduno quel, che gli suggerisce la depravazione del cattivo suo cuore.Who said: We are desperate: for we wil goe after our cogitations, and we wil do euerie one the peruersitie of his euil hart.Qui dixerunt: Desperavimus: / post cogitationes enim nostras ibimus, / et unusquisque pravitatem cordis sui mali faciemus.
13Therefore thus saith the Lord: Ask among the nations: Who hath heard such horrible things, as the virgin of Israel hath done to excess?Quindi il Signore parla così: Domandate alle nazioni: chi mai udì cose tali, e sì orrende, quali purtroppo ha fatte la vergine d'Israele?Therefore thus saith our Lord: Aske the Nations: Who hath heard such horrible thinges, as the virgine of Israel hath done exceedingly?Ideo hæc dicit Dominus: / Interrogate gentes: / Quis audivit talia horribilia, / quæ fecit nimis virgo Israël ? 14Shall the snow of Libanus fail from the rock of the field? or can the cold waters that gush out and run down, be taken away?Può ella mancare la neve del Libano nei massi della pianura? o può ella esaurirsi la scaturigine di fresca acqua corrente?Why shal the snow of Libanus faile from the rocke of the field? or can the cold waters gushing forth and runing downe, be drawen out?Numquid deficiet de petra agri nix Libani ? / aut evelli possunt aquæ erumpentes frigidæ, et defluentes ? 15Because my people have forgotten me, sacrificing in vain, and stumbling in their ways, in ancient paths, to walk by them in a way not trodden:Ma il popolo mio si è scordato di me, facendo libagioni alla vanità, e trovando inciampo nelle sue vie, nelle vie antiche, facendo per esse non piano, né facil viaggio.Because my people hath forgotten me, sacrificing in vaine, and stumbling in their waies, in the pathes of the world, that they might walke by them in a way not trodden:Quia oblitus est mei populus meus, / frustra libantes, / et impingentes in viis suis, / in semitis sæculi, / ut ambularent per eas in itinere non trito, 16That their land might be given up to desolation, and to a perpetual hissing: every one that shall pass by it, shall be astonished, and wag his head.Per ridurre la loro terra in desolazione, ed in ischerno sempiterno: il passaggiero, che la vedrà, rimarrà stupefatto, e scuoterà la sua testa.that their land might be made into desolation, and into an euerlasting hisse: euerie one that shal passe by it, shal be astonied, and wagge his head.ut fieret terra eorum in desolationem, / et in sibilum sempiternum: / omnis qui præterierit per eam obstupescet, / et movebit caput suum. 17As a burning wind will I scatter them before the enemy: I will shew them the back, and not the face, in the day of their destruction.Qual vento ardente io gli spergerò davanti al nemico: volgerò loro le spalle, e non la faccia nel dì della lor perdizione.As the burning winde wil I disperse them before the enemie: the backe, and not the face wil I shew them in the day of their perdition.Sicut ventus urens dispergam eos coram inimico: / dorsum, et non faciem, ostendam eis in die perditionis eorum.
18And they said: Come, and let us invent devices against Jeremias: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: come, and let us strike him with the tongue, and let us give no heed to all his words.Ma quegli dissero: Venite; pensiam seriamente contro Geremia: perocché non resterà senza legge il sacerdote, senza consiglio il sapiente, senza parola il profeta: venite, trafiggiamolo colla lingua, e non badiamo a tutti, i suoi sermoni.And they said: Come, and let vs finde deuises against Ieremie: for the law shal not perish from the priest, nor counsel from the wise, nor the word from the prophet: come, and let vs strike him with the tongue, and let vs not attend to al his wordes.Et dixerunt: Venite, et cogitemus contra Jeremiam cogitationes: / non enim peribit lex a sacerdote, / neque consilium a sapiente, / nec sermo a propheta: / venite, et percutiamus eum lingua, / et non attendamus ad universos sermones ejus. 19Give heed to me, O Lord, and hear the voice of my adversaries.Volgi, o Signore, lo sguardo verbo di me, e ascolta le voci de' miei avversari.Attend ô Lord vnto me, and heare the voice of mine aduersaries.Attende, Domine, ad me, / et audi vocem adversariorum meorum. 20Shall evil be rendered for good, because they have digged a pit for my soul? Remember that I have stood in thy sight, to speak good for them, and to turn away thy indignation from them.Così adunque rendesi mal per bene, dappoiché costoro hanno scavata una fossa per la mia vita? Ricordati com'io mi presentava al tuo cospetto per parlarti a loro favore, e per allontanare da essi il tuo sdegno.Why, is euil rendred for good, because they haue digged a pitte for my soule? Remember that I haue stood in the sight, to speake good for them, and to returne away their indignation from them.Numquid redditur pro bono malum, / quia foderunt foveam animæ meæ ? / Recordare quod steterim in conspectu tuo / ut loquerer pro eis bonum, / et averterem indignationem tuam ab eis. 21Therefore deliver up their children to famine, and bring them into the hands of the sword: let their wives be bereaved of children and widows: and let their husbands be slain by death: let their young men be stabbed with the sword in battle.Per questo abbandona tu i loro figli alla fame, e rimettili in balia della spada: le loro mogli si restino senza figli, e i loro mariti sian messi a morte: la gioventù sia trafitta dalla spada nella battaglia.Therefore geue their children into famine, and lead them into the handes of the sword: let their wiues be made without children, & widowes: and let the husbands be killed by death: let their youngmen be pearced through with the sword in battel.Propterea da filios eorum in famem, / et deduc eos in manus gladii: / fiant uxores eorum absque liberis, et viduæ: / et viri earum interficiantur morte: / juvenes eorum confodiantur gladio in prælio:
22Let a cry be heard out of their houses: for thou shalt bring the robber upon them suddenly: because they have digged a pit to take me, and have hid snares for my feet.Le case loro rimbombino di clamori. Imperocché tu manderai sopra di loro improvvisamente il ladrone, perchè eglino han cavata la fossa per prendermi, ed han teso lacciuoli a' miei piedi.Let a crie be heard out of their houses, for thou shalt bring the robber vpon them sodenly: because they haue digged a pitte to take me, and haue hid snares for my feete.audiatur clamor de domibus eorum: / adduces enim super eos latronem repente, / quia foderunt foveam ut caperent me, / et laqueos absconderunt pedibus meis. 23But thou, O Lord, knowest all their counsel against me unto death: forgive not their iniquity, and let not their sin be blotted out from thy sight: let them be overthrown before thy eyes, in the time of thy wrath do thou destroy them.Ma a te, o Signore, noti sono tutti i loro mortali disegni contro di me. Non perdonare alle loro iniquità, non si cancelli dinanzi a te il loro peccato; rovinino per terra al tuo cospetto, nel tempo del tuo furare consumali.But thou ô Lord knowest al their counsel against me vnto death: be not propicious to their iniquitie, & let not their sinne be cleane put out from thy face: let them be made falling in thy sight, in the time of thy furie deale with them.Tu autem, Domine, scis omne consilium eorum / adversum me in mortem: / ne propitieris iniquitati eorum, / et peccatum eorum a facie tua non deleatur: / fiant corruentes in conspectu tuo; / in tempore furoris tui abutere eis.
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Potter's. Thus God would shew his dominion over all, Romans 9:21.
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Calmet
Wheel. Hebrew, "stones." Septuagint, "seats;" or "wheel." (Chaldean) (Exodus 1:16.) See Ecclesiasticus 38:32. (Calmet)
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St. Jerome
Broken. So Providence ordered it. (St. Jerome)
Calmet
How should this idea humble man! (Calmet)
Worthington
A potter may mould afresh the clay as long as it is soft, but God can change the hardest heart. (Worthington)
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St. Jerome
Shall repent, having free-will, though prevented by grace. (St. Jerome)
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Haydock
Hopes. Jeremias 2:25. Septuagint, "we are valiant men." (Haydock)
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Calmet
Virgin. The disorders of Israel are thus enhanced. (Calmet)
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Haydock
Snow. It continues on Libanus seven or eight months, (La Roque quoted. Univ. Hist. 2:p. 363) or all the year; (Tacitus, Hist. 5:6.) and hence the mountain is justly denominated "white," as the Alps and Albion are from albon. (Bochart; Parkhurst, p. 155.) (Haydock)
Haydock
Away. Yet my people abandon me, to serve idols! Hebrew may have many other senses to the same purpose. Septuagint, "Shall the mountain springs fail, or snow from Libanus? Shall a stream forcibly driven by the wind, turn aside?" (Haydock)
The laws of nature are observed by inanimate things, and shall my people be so foolish as to follow mere vanity.
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Ancient; followed by the patriarchs, Jeremias 6:16.
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Head, through contempt (Calmet) and pity, Lamentations 2:15.
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Calmet
Burning. Hebrew kadim, "eastern," (Haydock) coming from Desert Arabia, Exodus 10:13. (Calmet)
St. Jerome
Back. Thus the Lord now treats the synagogue. (St. Jerome)
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Prophet. Jeremias will not cease to upbraid us with our transgressions; or we have guides as good as him, and we shall not be left destitute, as he would intimate.
Worthington
Tongue, detraction; or make him suffer for what he says. In all the transactions of this prophet, Christ was foreshewn; (Calmet) and here, particularly, the Jews demand the crucifixion. (St. Jerome) (Worthington)
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Challoner
Remember, etc. This is spoken in the person of Christ, persecuted by the Jews, and prophetically denouncing the evils that should fall upon them in punishment of their crimes. (Challoner)
Haydock
Jeremias had prayed earnestly for the people, Jeremias 14:17. (Haydock)
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Therefore. He foretells of the event, and approves of the chastisement of the impenitent, (Calmet) whose "impurity might be a bad precedent for others.["] (St. Jerome) See Jeremias 17:18.
18:22
Haydock
For. Protestants, "when." (Haydock)
Calmet
Robber. So Nabuchodonosor and all professional conquerors are styled. (Calmet)
18:23
Haydock
Destroy. Hebrew, "with them." Use them as vessels of ignominy: abutere. (Haydock)
18:20
Remember, etc.... This is spoken in the person of Christ, persecuted by the Jews, and prophetically denouncing the evils that should fall upon them in punishment of their crimes.
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A potter can make a nevv vessel of the same clay being misformed in casting, so it be yet fresh, & moyst; but God can also reforme man being hardned in hart, as if he made a new potte of an old one, broken into peeces or deformed.
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Alluding to his owne persecution the prophet here speaketh expresly of Christ, as S. Ierom sheweth it verified when the Iewes crucified Christ, crying Crucifie him, crucifie him.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
Ver. 20, 2l . “Shall the thing formed say to Him that formed it, Why hast Thou made me thus? Hath not the potter (Read
St John Chrysostom † AD 407 Commentary on Galatians 3
… xlix. 15 .) and again, “Shall the clay say to him that fashioneth it, What makest thou?” ( Isa. xlv. 9 .) and in Hosea, He represents a husband set at nought by his wife. ( Hos. ii. 5 , f) This use of human examples frequently occurs in types also, as when the prophet takes the girdle, ( Jer. xiii. 1–9 .) and goes down to the potter’s house (
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 3.5
And here I may adduce the prophet Jeremiah as a trustworthy and lucid witness, who speaks thus: “Then I went down to the potter’s house; and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.”
St Methodius † AD 311 From the Discourse on the Resurrection, Part I 1
… and, behold, he wrought a work upon the stones. And the vessel which he made in his hands was broken; and again he made another vessel, as it pleased him to make it. And the word of the Lord came to me, saying, Cannot I do to you as this potter, O house of Israel? Behold, as the clay of the potter are ye in my hands.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 33
… Stephen also saw Jesus standing on the right hand of the Father, and the hand of Moses became snowy white, and was afterwards restored to its original colour. There was still a hand, though the two states were different. The potter in
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Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 29
… Whence also the Apostle says, “Who hath raised us up together and made us sit together in the heavenly places.” For He was the potter, Who, as the Prophet Jeremiah teaches, “took up again with His hands, and formed anew, as it seemed good to Him, the vessel which had fallen from His hands and was broken in pieces.”
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St John Chrysostom † AD 407 Instructions to Catechumens 1.4
… and brings him to it saying, “If this potter has taken up and remodelled his vessel which has fallen, shall I not much rather be able to restore you when you have fallen?”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 5.16
… What then is this law? “I shall speak a sentence,” saith He, “concerning a nation or a kingdom, to pluck up, and to pull down, and to destroy it; and it shall be, that if they repent of their evil, I will also repent of the wrath which I said I would do unto them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
… if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them.”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. And they said, there is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.”
St Jerome † AD 420 Against the Pelagians 3.6
… but God inasmuch as He is God, foreknew what Adam would do of his own free choice. You may as well accuse God of falsehood because He said by the mouth of Jonah: “Yet three days, and Nineveh shall be overthrown.” But God will reply by the mouth of Jeremiah,
John Cassian † AD 435 The Conferences of John Cassian 17.25
… If it shall do evil in My sight, that it obey not My voice: I will repent of the good that I thought to do to it.” To Ezekiel also: “Leave out not a word, if so be they will hearken and be converted every one from his evil way: that I may repent Me of the evil that I thought to do to them for the wickedness of their doings.”
Pseudo-Cyprian Exhortation to Repentance 1
… And I will speak the decree upon the nation or the people, that I should rebuild it and plant it; and they will do evil before me, that they should not hearken to my voice, and I will repent of the good things which I spoke of doing to them.”
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Tertullian † AD 220 The Five Books Against Marcion 2.24
… There is. We say, in short, that evil in the present case means, not what may be attributed to the Creator’s nature as an evil being, but what may be attributed to His power as a judge. In accordance with which He declared, “I create evil,” and, “I frame evil against you;”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Pontianus 2
… And of them the Lord, speaking by the prophet Jeremiah, says: “I will utter my judgments against them touching all their wickedness.” “Wherefore I will yet plead with you, saith the Lord; and with your children’s children will I plead.” “Behold, I frame evil against you, and devise a device against you.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.10
… You made light of the stroke, and treated me with less reason and attention than the beasts who were struck. I withheld from you the rain; one piece was rained upon, and the piece whereupon it rained not withered, and ye said “We will brave it.”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Therefore let every one of you turn from his evil way, and make your desires better. And they said, We will be comforted, because we will go after your inventions, and every one of us will do the sins which please his own heart.”
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St Basil the Great † AD 379 The Letters 46.3
3. Who would not grieve over such things and say, “How is the faithful city become an harlot?” How would not the Lord Himself say to some of those who are now walking in the spirit of Jeremiah, “Hast thou seen what the virgin of Israel has done to me?”
St Ambrose of Milan † AD 397 Concerning Virgins 1.5
… He is, then, the Virgin Who was espoused, the Virgin Who bare us, Who fed us with her own milk, of whom we read: “How great things hath the virgin of Jerusalem done! The teats shall not fail from the rock, nor snow from Lebanon, nor the water which is borne by the strong wind.”
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John Cassian † AD 435 The Conferences of John Cassian 24.24
… For “there are thorns and thistles in wrong ways, but he that feareth the Lord shall keep himself from them.” Of such also the Lord says elsewhere by the prophet: “My people have forgotten, sacrificing in vain, and stumbling in their ways, in ancient paths, to walk in them in a way not trodden.”
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2. Go down. — To go down here and elsewhere often means the same as to go; although it can also be taken properly here: for the workshops of potters, because they needed water, were in a valley; hence to one going to them, it was necessary to go down: for they were near the valley of Hinnom, or Topheth. This is what is said in chapter xix: "Go forth to the valley of the son of Hinnom, which is by the entrance of the gate of the potters," that is, of the potters' workshop, or of potters, as Lyra, Hugh, Dionysius and others explain it. Tropologically God commands that we often go down with Jeremiah to the house of the potter, that we may see the origin of ourselves, and of Adam from adamah, that is, from clay, from clay; therefore let us humble ourselves under the hand of God, as our potter. Truly St. Gregory, book VIII of the Morals, xxii: "Because," he says, "once we have taken up a proud spirit, behold we daily carry flowing clay."
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4. He made it another vessel, — as if to say, the potter had formed a vessel from the same clay, but had not yet baked it in the fire. This vessel was broken by chance in the potter's hands and scattered into its clay parts, which the potter taking up again, soon made from them another vessel which pleased him: for if this vessel had been pottery, or baked in the fire, the potter could not have joined together the fragments, and make another vessel from them.
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6. Behold, as clay in the hand of the potter, so are you in my hand, — that is to say, As an earthen vessel is in the hand of the potter, so that he may break it and make from it another vessel, or first restore it: so also I you, O Jews, destined by me for destruction, if you repent, I will reform, I will change my purpose, and will convert your calamity into happiness; so that from vessels of dishonor, that is inglorious and unhappy ones, you may become vessels unto honor, that is honorable and happy ones. Thus Theodoret. Paul explains it somewhat differently, saying: As the potter restores a broken vessel: so I will bring you back from captivity, as if broken, and will restore your commonwealth, if you come to your senses. For God will change his purpose, if you change your mind. Note: This comparison is not in all respects similar; for clay does not have a mind, nor free will, as man has: and therefore it is not in the clay, but in man's hand that the power and vice, salvation and damnation of him lies; yet in such a way that God through his grace is more the cause of his virtue and salvation than man is. The likeness therefore is only in what I have said. For the matter here is not of the soul, but of the body; namely of captivity and liberty, of adverse and prosperous things, of death and life, that is to say, I alone can free you from captivity, and deliver you into captivity; I can mortify, and vivify; lead down to hell, and bring back, I Kings II, 6. Tropologically, clay is man, because he was made from slime, so that with fear and humility he may submit himself to God: in whose hand is our state, life, steps, virtue, salvation, and all our good, so that it may depend on him, and return itself to him, whose hand and power it cannot escape. Secondly, as clay is only clay, but from the hand of the potter receives this or that form; so man of himself is powerless, formless and rude like prime matter; but from God he has it that he is rich, noble, wise, happy, gracious: and God divides these gifts of his to each as he wills, Ecclesiasticus xxxiii, 10; Romans ix, 21. See the sayings there. Thirdly, each one ought to be content with his lot: for as clay cannot say to the potter, Why have you made me thus? so neither can we to God: Why have you made us poor, ignoble, rude; but them rich, noble, ingenious, etc.? Finally, those are perfect and blessed who resign themselves wholly to God, and allow themselves to be bent, ruled, shaped and reshaped by him like clay. Anagogically, by this symbol are signified death and resurrection, says St. Hilary, in Psalm II, 9. For God as a potter refashions in the resurrection the vessel of our body collapsed and broken in death. Thus also Cyprian, or rather Rufinus in the Exposition of the Creed, takes this of the resurrection of Christ dead.
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8. And I also will repent, — that is I will retract and revoke the sentence pronounced against you. Ἀνθρωποπαθῶς.
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11. Say to the man Juda, — say to the men of Juda, say to Juda. The singular is put for the plural. Behold I frame, — I form as a potter, that is I devise and prepare, against you evil, "not that it is evil in itself, but that it appears to be evil to those suffering," says St. Jerome, namely affliction and destruction. Thus Isaiah says, cap. XLV, 7: "I am the Lord forming the light, and creating darkness, making peace, and creating evil" of punishment, not of guilt. Truly St. Gregory, lib. III Moral. cap. vii: "Those things," he says, "which have no subsistence by their own nature are not created by the Lord; but the Lord indicates that evils are created by him, when things well made he forms into a scourge for us acting badly, so that those very things both by the pain with which they strike are evil to the delinquent, and by the nature in which they exist, are good. Whence also poison is death to man, life to the serpent." And St. Basil, tract. That God is not the author of evils: "Evil," he says, "is one thing according to our sense (namely evil of punishment), another by nature itself. Evil by nature arises from us, injustice, envy, slaughter," etc.
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12. We have despaired (in Hebrew נואש noas, that is it is despaired; Vatable, it is spat out; the Chaldean, we have turned away from the worship of you; the Septuagint according to Theodoret, we are hardened, namely in evil), that is to say, It is done, we cannot abandon our accustomed pleasures, habits and sins; on account of difficulty, habit, weariness and negligence, we cannot return to the fear of God and the observance of the law, that is to say, It is certain to us and determined, not to do: because) after our thoughts we will go, — that is we will accomplish the evils which we have destined in our mind.
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13. Who has heard such horrible things? — who has heard any nation doing שערורית scaarurit, that is so foul and horrible a turpitude, as Israel has done, once a virgin, now a harlot.
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14. Shall the snow of Lebanon fail from the rock of the field? (By the rock of the field he calls the cliffs of Lebanon, flat like a field and plain, as if to say: From these the snow shall not fail): or can the waters bursting forth cold and flowing away be torn away (that is, exhausted and fail)? Because my people have forgotten me. — The sense is: When other creatures observe the order of nature, my people alone have forgotten me, as if to say: The snows ought sooner to fail from the rocky Lebanon, and the streams flowing from the mountains ought sooner to dry up, than my people should forget me, on account of the continual benefits which flow from me upon them. How therefore can it be that they have forgotten me, namely by pouring libations to idols, and abandoning the "paths of old," that is, from of old, and formerly trodden by the holy Patriarchs, so as to follow their own new ways, that is, pathless and new idols? Thus St. Jerome, Theodoret, and the Chaldean Paraphrase. In a similar manner Virgil says: Before the light stags shall feed in the air, And the seas shall leave naked fishes on the shore, Than that his countenance shall fade from my breast. Again, thus you may rightly expound it: Can the snowy waters flowing of their own accord and melting from Lebanon be rejected by the field situated at the foot of the mountain, parched and thirsting: can thirst itself and necessity, and the deprivation of rain, and dryness itself abandon or refuse to admit the water flowing in of its own accord? Certainly not: and yet my people have forgotten me, and exclude this continual influx of me from their mind and will. For as Lebanon perpetually melts and gushes forth cold waters from its snows: so I am a fountain of living water, which abundantly refreshes both body and soul, according to that passage in the Song of Songs IV, 15: "A fountain of living waters, which flow with violence from Libanus." Which St. Ambrose, in the book On Virgins, near the middle, expounds mystically thus: "What manner of virgin is this (the Church), who is irrigated by the fountains of the Trinity, from whom waters flow from the rock, the breasts fail not, honey is poured forth. The rock therefore is Christ, therefore from Christ the breasts fail not, brightness from God, a river from the Spirit: this is the Trinity which irrigates His Church, namely the Father, the Son and the Holy Spirit." Where Ambrose thinks the Trinity is signified by these words, as if to say: The breasts shall not fail from the rock, that is, from Christ; nor the snow from Lebanon, that is, brightness from God the Father; nor the mighty water from the wind, that is, the river of zeal and graces from the Holy Spirit. These breasts Christ especially exhibits to us in the Eucharist. Hear St. Chrysostom, homily 60 to the People: "Who," says he, "is the shepherd who feeds his sheep with his own blood? and why do I say shepherd? many mothers are there who after the pains of childbirth entrust their children to other nurses: but He did not suffer this, but Himself feeds us with His own blood, and in all things joins us to Himself." Whence he infers: "Do you not see with what eagerness little ones take the nipples, and with what force they press their lips to the breasts: let us approach with such alacrity also to this table; nay rather with far greater eagerness let us draw, as nursing infants, the grace of the Holy Spirit, and let our only sorrow be to be deprived of this food." Secondly, Lyra, Pagninus and Vatablus translate: Shall anyone leave from the rock of the field the snow of Lebanon? that is, shall anyone leave the cold and clear water from the snow of Lebanon, flowing through and over the rocks, so as to seek broken cisterns? as my people did, leaving me the living fountain, and pouring libations to the Baals, as was said in chapter II, 13; for he alludes to that passage there, and refreshes what was said there. This parable therefore signifies two absurdities: first, to seek from afar what you have near; second, to seek evil abroad, when you have good at home. For thus the Jews, leaving God the best whom they had at home, sought the gods of the worst of the gentiles: just as if a husband, leaving the best of wives, should pursue the most foul harlots. Thirdly, the Septuagint for שדה, that is, field, read שדים sadaim, that is, breasts, and translate: Shall the breasts fail from the rock, or, as Theodoret reads, dripping breasts: because perennial waters flow from the rocks, as milk flows from breasts: the fountains therefore are as it were the breasts of the earth, and, as Philo, in the book On the Creation of the World, says, as it were the breasts by which the earth suckles and feeds both its plants, and men and animals: or has the snow of Lebanon declined, or the mighty water which is borne by the wind? as if Theodoret says: "Fountains gush forth without ceasing; Lebanon always has snow; water which is borne by force flows in its beaten path." Or can be torn away. — The Hebrews thus have it: If foreign waters (that is, drawn from another place by streams or channels, and thus purified and clear) cold flowing away, shall be torn away, as if to say: The waters perpetually gushing forth cannot be torn away from the fountains, dried up and hindered. Secondly, Vatablus translates: Shall the waters of strangers, cold and flowing, be forsaken? And thus he explains it, as if to say: Does anyone usually abandon living and flowing waters, which are conducted by channels into the city? Not at all. For he would be most foolish who, when he has an excellent fountain at home, would turn himself elsewhere to seek foul and stinking waters for his own use; and yet my people have done this. Thirdly, the Septuagint according to Theodoret thus translates: Does water which is borne along by force abandon the beaten path by which it flows? As if to say: Not at all; why then do you, O Jews, abandon religion and the beaten path to the temple, going to the Baals? 15. Impinging (in Hebrew יכשילום iakschilum, that is, they caused to impinge, namely the false prophets) in their ways, — so that they might abandon the paths of the age, that is the ancient paths of their fathers, "which are trodden by the footsteps of all the saints," says St. Jerome. To this pertains the saying of the Greeks: "To turn back the waves of rivers upon their source;" and: "Upward toward the sacred rivers are the sources borne," signifying that something is done perversely, and the order of nature and things is inverted: which is the case if a boy should admonish an old man, a disciple teach his teacher, sons be wise before their fathers, or if crows should
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wish to peck out the eyes of ravens. In Hebrew they distinguish more clearly thus: They caused them to impinge in their ways, in the paths of the age, so that they might walk by the paths of a way not beaten. Wherefore you would better take here the same their ways and the paths of the age. The ways therefore of sin and of sinners are called the ways or paths of the age: because from of old, from Cain, from the giants, from the Sodomites, and namely from the first fathers of the Jews who made and adored the golden calf in the desert, they have been trodden and beaten, concerning which Job says, cap. xxii, 15: "Dost thou desire to keep the path of the world, which wicked men have trodden? Who were taken away before their time, who said to God: Depart from us?" Thus Hugo, Lyra, St. Thomas, Capella, Dionysius and others, as if to say: You imitate the ancient impiety and idolatry of the fathers, you are evil offspring of evil ravens. Moreover this way was most beaten by many; yet he calls it not beaten, by catachresis, because it was rough, difficult and devious, as leading to destruction. This is what the wicked say, Wisdom v, 7: "We walked in difficult ways." 16. Into a hissing (into contempt: for we are accustomed to hiss at those whom we despise. It is similar to cap. xix, vers. 8, xxv, 9, and li, 37), shall shake his head, — shall mock and despise you. It is similar to Psalm. xxi, 8, and Isaiah cap. xxxvii, vers. 22: "She hath despised thee, and laughed thee to scorn, the virgin daughter of Sion; the daughter of Jerusalem hath shaken her head at thee."
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17. As a burning wind. — In Hebrew it is כרוח קדים keruach kadim, that is, as the East wind, or the Euroauster, which blows from the southeast, or, as St. Jerome says, the Vulturnus, which blows from the northeast, and is vehement and burning, it scorches the crops, and causes the ears, with the grains turned to ashes, to be empty and to vanish, and then it scatters them as chaff and refuse: thus I shall afflict the Jews with the destruction and burning of the city and temple, and both before and after that I shall make them either fugitives or captives, so that they flee, or captives are led away from the face of the Chaldeans, that is from the presence and persecution of the Chaldeans, just as beasts flee from the face of a lion, that is from an advancing or pursuing lion.
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This is what is said of the impious in Job cap. xxvii, vers. 21: "The burning wind shall take him away, and carry him off, and like a whirlwind shall snatch him from his place." The Chaldean translator renders it otherwise, namely: I will scatter you like the East wind, that is, I am accustomed to scatter thus. My back, and not my face will I show unto them, — that is to say, I will depart from them and abandon them. Secondly, I will be against them, not propitious; just as they themselves turned their back to me calling upon them: so also I will turn my back to them wailing and invoking my aid. Thus Maldonatus. Symbolically, Francis Lucas in Matthew xvii, 35, and others refer these things to Christ hanging on the cross. For the Jews so placed the cross that with Jesus's back facing the East and the city of Jerusalem, his face looked toward the West; indeed with this design, that they reckoned it unworthy of the holy city's sight, but from that outcome, so that with his face turned away from the Jews, he might illuminate us gentiles, whose dwelling is in the West; and then this prophecy of Jeremiah was fulfilled: "My back, and not my face will I show unto them in the day of their destruction;" and that other one of Psalm LXV, 7: "His eyes look upon the nations." That they might walk in them, — namely their new ways, hitherto untrodden, namely toward their idols. Ovid in the Heroides epistles: When Paris can breathe with Oenone abandoned, The waters of Xanthus turned shall flow backward. Nymph, hasten backward, and you waters turned, return, Paris endures to have abandoned Oenone. Laertius narrates in the Life of Diogenes, when he had become a slave, he nevertheless commanded his master to do what was ordered by him; and when the master, mocking, replied: "Make the rivers flow upward;" Diogenes replied: If being sick you had hired a physician with your money, would you not obey him when he advised? or would you reply in this manner: "Make the rivers flow upward?" The same is used by Nazianzenus in his Life. 18. For the law shall not perish, — that is the interpretation of the law, that is to say, It will not be a great loss if this Jeremiah be killed, although he is a priest, wise man, prophet: for there will not be lacking others, and all the more pleasing. Thus St. Jerome and Rabanus. For to perish is to be taken away, so that it fails and does not exist. Otherwise Theodoret and Vatablus, that is to say, Let us kill him, otherwise the law will not perish, that is otherwise he will not cease teaching us the law, and reproving us that we do not keep it, as a priest; also giving counsels contrary to ours, as a wise man: and foretelling evils to us, as a Prophet. Thirdly, Hugh, St. Thomas and Lyran, as if they say: Let us kill him as a false prophet; because he said that priests, wise men, Prophets would perish, yet these whom God has instituted will not perish. This sense, as also the first, is very genuine. Isaiah agrees with Jeremiah saying, cap. xxix, 14: "Wisdom shall perish from the wise;" and Ezekiel, cap. vii, vers. 26: "They shall seek a vision from the Prophet, and the law shall perish from the priest, and counsel from the elders." Hence fourthly, Lyran, Dionysius, Sanchez and Maldonatus, that is to say, "The law shall not perish," that is, those things which priests and Prophets preach to us cannot be false, in whose mouth is the law, Malach. II, 7; for those false priests and prophets said: "Peace, peace, when there was no peace," cap. IV, 10.
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Let us strike him with the tongue. — The Chaldean: Let us bear false witness against him. Secondly, Theodoret and Vatablus: Let us weave calumny against him. Thirdly, as others: Let us accuse him as a false prophet. Thus Jeremiah was here a type of Christ falsely accused. Others translate it: Let us strike his tongue, that is, let us impose silence upon him, either by threatening him with death, or by shutting him in prison, as they indeed did. 20. Is evil rendered for good? — that is to say, No: why then do the Jews render evil for good to me? For what else do I seek than their salvation? Why is destruction from the mouth of God intended for them, except that they may repent, and thus escape it? Because they have dug a pit (after the manner of hunters, that I might fall into it, that is to say, they have laid snares for my soul, that is for my life, or they have laid snares for me, that they might kill me, when (as thou, O Lord, rememberest) I stood in thy sight, that I might speak good for them, — that is, when I prayed to thee for them, that thou wouldst do well to them. This is the character of the Saints: Hear David, Psalm cviii, 4: "For that they loved me, they detracted from me: but I prayed. And they laid evils against me for goods." 22. For thou shalt bring upon them a robber suddenly, — that is, Nabuchodonosor, saith St. Jerome, or, as it is in Hebrew, גדוד gedud, that is, a band, or a troop of soldiers, which rushes out to plunder and lay waste, which in the books of Kings are called brigands. Thus the Chaldean, Pagninus, Vatablus. But these brigands are called in Hebrew gedudim in the plural, here however it is in the singular gedud, that is, a brigand, a robber, a plunderer. Whence Our translation rightly renders it "a robber," and Nabuchodonosor is rightly understood, who in chapter IV, verse 7, is called a robber of nations. Thus pirates captured by Alexander the Great, when asked who they were, answered: "We are such as thou art; but thou art a great robber, we are small robbers." For, as St. Augustine rightly says, book IV of the City of God, chapter xvi, speaking of Ninus king of the Assyrians, who first began to wage war on his neighbors from a desire of ruling: "To wage war on neighbors, and thence to proceed to other things, and to destroy and subdue peoples not troublesome to him by the mere desire of dominion, what else is to be called great robbery?" Many therefore kingdoms of the gentiles were robberies, and many kings were robbers. Secondly, Nabuchodonosor could be called a robber, that is, a soldier hired by God as it were for a reward to carry out his vengeance. For such he was in the siege of Tyre, as Ezekiel xxix, 18 teaches. For robbers of old were called hired soldiers ἀπὸ τοῦ λατρεύειν, that is, from serving: for they served for pay. But it was the custom that the Emperor should have these about him, and should send them first to every danger. Called as it were robbers, says Varro, because they were accustomed to be about the sides; whom they now call satellites, who guard the side of some prince. Thus says Plautus, Milit. III, 75: For king Seleucus entreated me with great earnestness, That I should gather robbers for him and enlist them. Hence also robber or brigand is called a game representing soldiers fighting, in which namely sixteen pieces are arranged in a double line on each side, in which there are two kings contending against each other, two queens, four knights, sixteen foot soldiers, four satellites, as many centurions. Commonly they call it Chess. Thus Seneca: "We play," says he, "at brigands;" and Martial: If thou playest the insidious battles of robbers.
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This exposition is favored by the word "thou shalt bring," namely as thy satellite and lictor, and that "suddenly," so that before they hear that an enemy is approaching, and fortify themselves against him, they perceive him to be present, laying waste all things with fire and sword, nay, they see it. Morally: A sudden robber to the impious, and as a thief in the night, is death. Hence the night-raven, says Horus Apollo, book II of Hieroglyphics, chapter xxiv, signifies death. For just as here it suddenly seizes the young of crows by night, so death seizes and oppresses men when they are not expecting it.
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23. In the time of thy fury abuse them, — to shame and destruction, whom thou hadst created for glory and happiness, because Jerusalem itself like a harlot hath abused thy patience, and itself. Thus God abuses the impious, while he thrusts them into hell to be tormented, whom he had created for glorification in heaven. Thus a Castro. For abuse them in Hebrew is, do in them, that is fulfill in them, namely thy fury: or do to them what they deserve, taking vengeance upon them, namely already through the Babylonians, and afterwards through the Romans, on account of Christ slain by them, whom Jeremiah here foreshadows. Thus St. Jerome. Whence Nazianzen says this is a prophecy concerning Christ. For the Prophet would not have been so harsh an avenger of his own, but it is by the merit of Christ. Hence secondly, "abuse them," that is consume, scatter them. The Interpreter has translated elegantly and learnedly: for the ancients took abuti for consume. Hear Cato, lib. De Re rustica, cap. LXXVI: "Until thou hast consumed all the cheese with honey," that is consumed it, as if abuti were to use fully a thing unto its consumption. Plautus in Trinum.: "I have consumed (that is, squandered) such a great patrimony." Terentius in Prol. Andr.: "For in writing prologues he wastes effort," that is consumes and loses it. Plautus in Asino: "Where is what I gave before? consumed. For if it lasted for me, the woman would be sent to thee." Where Nonius: Consumed, he says, that is consumed by use or for use.
Machine translation from the Latin, not reviewed.
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Hic ostendit obstinationem ipsius populi quasi per experimentum: et primo quia contemnunt praedicationem; secundo quia persequuntur praedicatorem, ibi, et dixerunt: venite, et cogitemus contra Jeremiam cogitationes. Circa primum duo. Primo ponitur praedicatio revocans eos ad poenitentiam; secundo ponitur contemnentium desperatio, ibi, qui dixerunt: desperavimus: post cogitationes enim nostras ibimus. Circa primum duo. Primo designat dominus prophetae revelationis locum: in domum figuli, ut ex ipsius operis similitudine prophetia sumeretur: in quo significatur quod descendenti in considerationem suae infirmitatis, verba domini revelantur. Prov. 3: cum simplicibus sermocinatio ejus. Descendi, accessi in inferiorem partem civitatis, ubi hujusmodi artifices morabantur. Secundo ponitur revelatum verbum. Et primo ponit similitudinem; secundo ex similitudine sumit rationem, ibi, repente loquar adversus gentem. Circa primum duo.
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Primo ponitur factum figuli, unde similitudo sumitur, ponens vasis destructionem: et ecce ipse faciebat opus super rotam, Eccl. 58: figulus sedens ad opus suum, et convertens pedibus suis rotam, qui in solicitudine positus est semper propter opus suum, et innumera est omnis operatio ejus.
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Et destructi vasis restaurationem: conversusque fecit illud vas alterum. Sapien. 15: figulus mollem terram premens, laboriose fingit ad usus nostros unumquodque vas, et de eodem luto fingit quae munda sunt in usum vasa, et similiter quae his sunt contraria.
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Secundo ponit similitudinis adaptationem: et factum est verbum domini ad me.
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Et primo ponitur quaestio: numquid sicut figulus iste non potero vobis facere, domos Israel? Isa. 64: et nunc domine, pater noster est tu, nos vero lutum; et fictor noster tu, et opera manum tuarum omnes nos. Secundo responsio: ecce sicut lutum: Sapien. 7: in manu ipsius et nos, et sermones nostri, et omnis sapientia, et operum scientiae disciplina.
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Hic sumit rationem ex praedicta similitudine. Sed objicitur contra id quod dicitur hic, illud quod habetur Num. 23: non est Deus ut homo ut mentiatur, neque ut filius hominis ut mutetur. Sed hoc non potest esse sine mendacio, quod aliquis dicat futurum quod non eveniat, neque sine mutatione, si poenitentiam agat. Ergo et cetera. Ad quod dicendum quod est duplex prophetia secundum Hieronymum in Glossa super Matth. cap. 1, scilicet praedestinationis in his quae non dependent ex libero arbitrio, sed tantum ex Dei dispositione, quae immutabilis est; et ideo hanc necesse est omnibus modis evenire. Alia est praescientiae de his etiam quae libero arbitrio non subjacent, sed procedunt a Deo secundum quod Deus praescit finaliter eventum uniuscujusque rei. Et sic etiam sententia divina non mutatur, facta mutatione in homine, sed non in Deo. Et ideo poenitentia accipitur non secundum mutationem divinae dispositionis, sed divinae sententiae prolatae secundum causas inferiores. Et ideo dicit, repente, et subito, loquens de Deo ad similitudinem hominis: dicitur enim aliquis repente loqui, quando sine praemeditatione loquitur. Hoc autem convenit quando tantum ad praesens, omissa futuri consideratione, respicit. Circa hoc ergo duo facit. Primo ponit divinae sententiae revocabilitatem in malis, ponens sententiae pronuntiationem, ut eradicem, auferendo omnem firmitatem. Supra 1: constitui te hodie super gentes, et super regna, ut evellas, et destruas, et disperdas, et dissipes, et aedifices, et plantes. Et sententiae revocationem: si poenitentiam egerit gens illa a malo suo (...) agam et ego poenitentiam. Oseae 11: conversum est in me cor meum, pariter conturbata est paenitudo mea. Et in bonis, ponens sententiae promulgationem, et subito. Job 22: si reversus fueris ad omnipotentem, aedificaberis, et longe facies iniquitatem a tabernaculo tuo.
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Et revocationem, si fecerit malum. Ezech. 18: si averterit se justus a justitia sua, et fecerit iniquitatem juxta omnes abominationes quas operari solet impius numquid vivet? Omnes justitiae ejus quas fecerat, non recordabuntur: in praevaricatione qua praevaricatus est, et in peccato suo quod peccavit, in ipsis morietur. Secundo inducit cognitionem: et primo proponit excogitatam poenam: nunc ergo dic viro Juda (...): haec dicit dominus, ecce ego fingo, sicut figulus, malum, poenae. Isa. 45: ego dominus faciens pacem, et creans malum.
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Secundo concludit poenitentiam: revertatur unusquisque a via sua mala, et vias, opera, studia, cogitationes, dirigite, recta facite. Ezech. 33: convertimini a viis vestris pessimis.
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Hic ponitur contemnentium desperatio: et primo ponitur desperatio, desperavimus. Supra 2: dixisti: desperavi, nequaquam faciam: adamavi quippe alienos, et post eos ambulabo. Secundo ponitur desperantium condemnatio: ideo haec dicit dominus. Et primo arguit in eis horribilem culpam in comparatione gentium: interroga gentes. Supra 2: transite ad insulas Cethim, et videte, et in Cedar mittite, et considerate vehementer, et videte si factum est hujusmodi, si mutuavit gens deos suos. Et certe ipsi non sunt dii. Ezech. 5: contempsit judicia mea, ut plus esset impia quam gentes, et praecepta mea ultra quam terrae quae in circuitu ejus sunt. Ex similitudine insensibilium, quae ordinem sibi a Deo praefixum tenent: numquid deficiet de petra agri nix Libani? Et notandum quod Libanus est mons magnus, et habet in summitate magnam latitudinem, in qua sunt agri, et speluncae petrarum, in quas, quia radius solis non pervenit, conservantur nives perpetuo.
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Aut evelli possunt aquae erumpentes, ut non fluant de Libano, et aliis altis montibus? Quasi dicat, non. Eccl. 3: didici quod omnia opera quae fecit Deus perseverent in perpetuum. Non possumus eis quidquam addere, nec auferre, quae fecit dominus ut timeatur. Ex conditione operum, quia inutilia: frustra libantes, scilicet idolis. Rom. 6: quem ergo fructum habuistis tunc in illis in quibus nunc erubescitis? Quia nociva, et impingentes, idest offendentes. Isa. 59: impegimus in meridie quasi in tenebris, in caliginosis quasi mortui. Quia turpia, in semitis saeculi, scilicet idolatriae, post quas saeculum totum vadit. Job 22: numquid semitam saeculorum custodire cupis, quam calcaverunt viri iniqui, qui sublati sunt ante tempus suum, et fluvius subvertit fundamentum eorum qui dicebant Deo: recede a nobis, et scientiam viarum tuarum nolumus.
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Et difficilia: ut ambularent per eas in itinere non trito, a sanctis patribus. Vel quia vana peccata excogitabant. Sap. 5: ambulavimus vias difficiles, viam autem domini ignoravimus. Numer. 20: via trita gradiemur. Secundo comminatur stupendam poenam.
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Primo quantum ad terrae desolationem: ut fieret terra eorum in desolationem. Ut consecutive. Thren. 1: o vos omnes qui transitis per viam attendite, et videte, si est dolor sicut dolor meus. Secundo quantum ad gentis destructionem: sicut ventus, qui omnes fruges desiccat, inimico, Babylonico.
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Supra 4: ventus urens in viis quae sunt in deserto viae filiae populi mei, non ad ventilandum, et ad purgandum. Tertio divini auxilii cessionem. Dorsum, ad modum hominis irati. Deut. 32: abscondam faciem meam ab eis, et considerabo novissima eo. Ps. 73: ut quid, domine, repulisti in finem, iratus est furor tuus super oves pascuae tuae?
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Hic ostenditur eorum obstinatio ex eo quod persequebantur praedicatores eorum in figuram persecutionis Christi: et primo ponitur adversariorum persecutio, ponens persequendi consilium, venite. Sapient. 2: dixerunt impii cogitantes apud se non recte. Et infra (ibidem): circumveniamus justum, quoniam inutilis est nobis, et contrarius est operibus nostris et cetera. Persecutionis argumentum: non enim peribit lex, legis dispositio, sermo, divinae revelationis; quasi, falso hoc futurum praedixit. E contra Ezech. 7: peribit lex a sacerdote, et consilium a senioribus. Et persequendi modum, lingua, detrahendo, et accusando. Non attendamus, quasi timentes comminationes ipsius. Psalm. 63: exacuerunt ut gladium linguas suas, firmaverunt sibi sermonem nequam. Eccl. 28: flagelli plaga livorem facit, plaga autem linguae comminuet ossa.
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Secundo ponitur prophetae oratio: et primo petit audientiam: attende, domine, ad me, idest ad mea merita. Thren. 3: audisti opprobrium eorum, domine, omnes cogitationes eorum adversum me.
18:20
Secundo proponit ingratitudinis culpam, ponens ingratitudinem: numquid redditur pro bono malum? Quasi dicat: non est consuetum, non est justum. Foveam, deceptionem, ut tollerent vitam meam. Psalm. 108: posuerunt adversum me mala pro bonis, et odium pro dilectione mea. Et ingratitudinis probationem, recordare. 2 Mach. ult.: hic est fratrum amator, et populi Israel; hic est qui multum orat pro populo, et universa sancta civitate, Jeremias propheta Dei. Tertio imprecatur poenam: et primo poenae inflictionem quantum ad pueros: propterea da filios. Supra 15: qui ad gladium, ad gladium; et qui ad famem, ad famem: et qui ad captivitatem, ad captivitatem. Quantum ad matrimonio utentes: fiant uxores eorum absque liberis. Osea 9: da eis vulvam sine liberis, et ubera arentia.
18:21
Et quantum ad viros bellicosos: juvenes eorum confodiantur gladio in praelio, audiatur clamor, planctus. Isa. 15: clamorem contritionis levabunt. Secundo poenae occultationem, ut praecavere non possint: adduces latronem, Nabuchodonosor, qui subito super eos veniat. Abdias: si fures intrassent ad te, si latrones per noctem, quomodo conticuisses?
18:22
Et assignat rationem: quia foderunt foveam; quasi dicat: justum est ut decipiantur qui me decipere voluerunt. Psalm. 56: laqueum paraverunt pedibus meis, et incurvaverunt animam meam.
18:23
Et inducit probationem: tu autem, domine, scis. Thr. 3: vidisti, domine, iniquitatem illorum adversum me, judica judicium meum. Secundo excludit sententiae revocationem, excludens misericordiam: ne propitieris, mundando a culpa, non deleatur, liberando a poena. Psalm. 108. In memoriam redeat iniquitas patrum ejus in conspectu domini, et peccatum matris ejus non deleatur. Et imprecatur poenam: fiant corruentes (...) abutere eis, idest in malum utere, vel contra consuetudinem clementiae tuae. Isa. 3: ruit Jerusalem, et Judas concidit: quia lingua eorum, et adinventiones eorum contra dominum, ut provocarent oculos majestatis ejus. Notandum, quod est quidam sibilus bonus divinae inspirationis. Zach. 10: sibilabo eis, et congregabo illos quia redemi eos. Humilis confirmationis. 3 Reg. 19: post ignem sibilus aurae tenuis. Compassionis. Infra 49: omnis qui transibit per eam stupebit, et sibilabit super omnes plagas ejus. Item est sibilus malus iniquae persuasionis. Sapient. 17: serpentum sibilatione commoti, tremebundi peribant. Insultationis. Thren. 2: omnes transeuntes per viam sibilaverunt, et moverunt capita sua super filiam Jerusalem: haeccine est urbs, dicentes, perfecti decoris, gaudium universae terrae? Et stuporis. Infra 25: ponam eos in stuporem, et sibilum in solitudines sempiternas. Item super illud verbum, ut loquerer pro eis bonum, nota, quod Christus loquitur pro nobis bonum ad impetrandum veniam. Luc. 23: pater, ignosce illis, quia nesciunt quid faciunt. Ad excusandam culpam. 1 Joan. 2: advocatum habemus apud patrem Jesum Christum justum; et ipse est propitiatio pro peccatis nostris. Ad Heb. 12: accessistis ad testamenti novi mediatorem Jesum, et sanguinis aspersionem melius loquentem quam Abel. Ad impetrandam gloriam. Joan. 17: volo ut ubi ego sum et illi sint mecum, ut videant claritatem meam, quam dedisti mihi.
18:6
From the whole of the Old Testament one can easily derive these elements, in which the fundamental concept of sanctifying grace is implicit: a) an action of God in the depths of the soul (Jer. 18, 6; 17, 14; 31, 18; I Reg. 8, 58); b) a purification of the spirit (Is. 1, 18; Ps. 50); c) an interior renewal according to the forceful expression of Ez. 11, 19: « Et dabo eis cor unum …
18:7
Notable is the literary and theological dependence of G. on Jeremiah: the prophet of the nations was the principal source of the author of G. (cf. 1:14 = Jer. 36:15; 3 = Jer. 36; 3:8 = Jer. 18:11; 23:22; 3:10b = Jer. 18:7 f.). The verses of the canticle are reminiscences of the Psalter. …
18:8
This doctrine is founded both in Sacred Scripture (Joel, 2, 12 ff.; Lk. 13, 3-5; Acts 3, 19; cf. Ezek. 18, 21 ff.; Jer. 18, 8; Eccl. 2, 22), in which God's forgiveness is conditioned upon the detestation of one's own faults and the will to bring forth fruits of penance; and in the constant teaching of the …
18:11
Notable is the literary and theological dependence of G. on Jeremiah: the prophet of the nations was the principal source of the author of G. (cf. 1:14 = Jer. 36:15; 3 = Jer. 36; 3:8 = Jer. 18:11; 23:22; 3:10b = Jer. 18:7 f.). The verses of the canticle are reminiscences of the Psalter. …
18:14
In the Bible Lebanon is often mentioned as the northern boundary of Palestine (cf. Deut. 11, 24; Ios. 1, 4) and as a very high mountain (cf. Is. 10, 34; Ier. 22, 6.20; Os. 14, 6), always covered with snow (Ier. 18, 14); but even more often its vegetation is recalled, of which only traces now remain. …
18:18
… observance (the various sacrifices and their modes, the conditions of purity, the criteria of leprosy, etc.), to those who consulted them; cf. Hag. 2, 11; Mal. 2, 6-9. The depositaries and dispensers of the t. were the priests: Mic. 3, 11; Jer. 2, 8; 18, 18; Zeph. 3, 4; Ez. 7, 26; 22, 16; 44, 23 (cf. Lev. 14, 57); cf. Hab. 1, 2-4 and Lam. 2, 9. Entrusted to the priesthood (cf. II Kings 17, 27-28; II Chron. 15, 3), the t. demanded absolute …
18:20
… The degrees of this form of ingratitude are: a) to repay good with evil (cf. Jer. 18:20); b) to revile the benefit publicly. …
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.