An exhortation both to king and people to return of God. The sentence of God upon Joachaz, Joakim, and Jechonias.
The Prophet going to the palace admonisheth the king, and his officers to iudge and gouerne rightly: 5. threatning that otherwise they shal fal into calamitie: 10. prophecieth that Sellum shal not returne into Ierusalem: 13. reprehendeth vniust builders; 18. that Ioakim shal dye and be buried ignominiously: 24. and I cchonias with his mother shal dye in the captiuitie of Babylon.
1Thus saith the Lord: Go down to the house of the king of Juda, and there thou shalt speak this word,Queste cose dice il Signore: Va alla casa del re di Giuda, ed ivi dirai queste parole:THVS saith our Lord: Goe downe into the house of the king of Iuda, and there thou shalt speake this word,Hæc dicit Dominus: Descende in domum regis Juda, et loqueris ibi verbum hoc, 2And thou shalt say: Hear the word of the Lord, king of Juda, that sittest upon the throne of David: thou and thy servants, and thy people, who enter in by these gates.Ascolta la Parola del Signore, o re di Giuda, che siedi sul trono di Davidde; tu, e i tuoi servitori, e il popol tuo, che entra per queste porte.and shalt say: Heare the word of our Lord ô king of Iuda, which sittest vpon the throne of Dauid: thou and thy seruantes, and thy people, which enter in by these gates.et dices: Audi verbum Domini, rex Juda, / qui sedes super solium David: / tu et servi tui, et populus tuus, / qui ingredimini per portas istas. 3Thus saith the Lord: Execute judgment and justice, and deliver him that is oppressed out of the hand of the oppressor: and afflict not the stranger, the fatherless, and the widow, nor oppress them unjustly: and shed not innocent blood in this place.Queste cose dice il Signore: Rendete ragione, e fate giustizia, e liberate dalle mani del calunniatore gli oppressi per prepotenza: e non affliggete, e non opprimete iniquamente il forestiero, e il pupillo, e la vedova: e non spargete in questo luogo il sangue innocente.Thus saith our Lord doe ye iudgement and iustice: and deliuer the oppressed by violence out of the hand of the oppressour: and the stranger, and pupil, and widow make not sorowful, nor oppresse them vniustly: and the innocent bloud shede not in this place.Hæc dicit Dominus: / Facite judicium et justitiam, / et liberate vi oppressum de manu calumniatoris: / et advenam, et pupillum, et viduam / nolite contristare, neque opprimatis inique, / et sanguinem innocentem ne effundatis in loco isto. 4For if you will do this thing indeed, then shall there enter in by the gates of this house, kings of the race of David sitting upon his throne, and riding in chariots and on horses, they and their servants, and their people.Imperocché se veramente farete così, entreranno per le porte di questa casa i re della stirpe di David a sedere sul trono di lui, e saliranno su' cocchi, e sui cavalli eglino, e i loro servitori, e il loro popolo.For if doeing you wil do this thing, there shal enter in by the gates of this house, kinges of the stocke of Dauid sitting vpon his throne, and mounting vpon chariotes and horses, they and their seruants, and their people.Si enim facientes feceritis verbum istud, / ingredientur per portas domus hujus / reges sedentes de genere David super thronum ejus, / et ascendentes currus et equos, / ipsi, et servi, et populus eorum.
5But if you will not hearken to these words: I swear by myself, saith the Lord, that this house shall become a desolation.Che se voi non ascolterete queste parole, per me stesso io giuro, dice il Signore, che onesta casa sarà desolata.But if you wil not heare these wordes: by my self I haue sworne, saith our Lord, that this house shal be into desolation.Quod si non audieritis verba hæc: / in memetipso juravi, dicit Dominus, / quia in solitudinem erit domus hæc. 6For thus saith the Lord to the house of the king of Juda: Thou art to me Galaad the head of Libanus: yet surely I will make thee a wilderness, and cities not habitable.Imperocché ecco quello, che dice il Signore intorno alla casa del re di Giuda: o Galaad, tu a me sei la testa del Libano: io giuro, che renderò te un deserto (come) le disabitate città.Because thus saith our Lord vpon the house of the king of Iuda: Galaad thou art vnto me the head of Libanus: if I make thee not a wildernes, cities not habitable.Quia hæc dicit Dominus super domum regis Juda: / Galaad, tu mihi caput Libani, / si non posuero te solitudinem, urbes inhabitabiles ! 7And I will prepare against thee the destroyer and his weapons: and they shall cut down thy chosen cedars, and shall cast them headlong into the fire.E io contro di te santificherò l'uomo uccisore, e le armi sue: e troncheranno gli eletti tuoi cedri, e li getteranno sul fuoco.And I wil sanctifie vpon thee a killing man and his weapons: and they shal cut downe thy chosen ceders, & shal cast them headlong into the fire.Et sanctificabo super te, interficientem virum et arma ejus: / et succident electas cedros tuas, / et præcipitabunt in ignem. 8And many nations shall pass by this city: and they shall say every man to his neighbour: Why hath the Lord done so to this great city?E passerà molta gente per questa città, e dirà l'uno al suo compagno: Per qual motivo è stata trattata così dal Signore questa grande città?And manie nations shal passe by this citie: and euerie one shal say to his neighbour: Why hath the Lord done so to this great citie?Et pertransibunt gentes multæ per civitatem hanc, / et dicet unusquisque proximo suo: / Quare fecit Dominus sic civitati huic grandi ? 9And they shall answer: Because they have forsaken the covenant of the Lord their God, and have adored strange gods, and served them.E sarà loro risposto: Perchè mancarono alla alleanza del Signore Dio loro, e adorarono dei stranieri, e servirono a questi.And they shal answer: Because they haue forsaken the couenant of the Lord their God, and haue adored strange goddes, and serued them.Et respondebunt: / Eo quod dereliquerint pactum Domini Dei sui, / et adoraverint deos alienos, et servierint eis.
10Weep not for him that is dead, nor bemoan him with your tears: lament him that goeth away, for he shall return no more, nor see his native country.Non piangete il morto, né menate duolo a causa di lui; ma piangete quello, che parte: perocché egli più non tornerà, e non vedrà la terra, dov'egli nacque:Weepe not for the dead, neither mourne ye vpon him with weeping: Lament him that goeth forth, because he shal returne no more, nor see the land of his natiuitie.Nolite flere mortuum, / neque lugeatis super eum fletu: / plangite eum qui egreditur, / quia non revertetur ultra, / nec videbit terram nativitatis suæ. 11For thus saith the Lord to Sellum the son of Josias the king of Juda, who reigned instead of his father, who went forth out of this place: He shall return hither no more:Imperocché così parla il Signore a Sellum figliuolo di Giosia, re di Giuda, il quale ha regnato invece di Giosia suo padre, che andò via da questo luogo. Egli non ritornerà qua mai più:Because thus saith our Lord to Sellum the sonne of Iosias the king of Iuda, who hath reigned for Iosias his father, who is gone forth out of this place. He shal returne hither no more:Quia hæc dicit Dominus ad Sellum, / filium Josiæ, regem Juda, / qui regnavit pro Josia patre suo, / qui egressus est de loco isto: / Non revertetur huc amplius, 12But in the place, to which I have removed him, there shall he die, and he shall not see this land any more.Ma nel luogo, dov'io lo ho traportato, ivi morrà, e non vedrà mai più questa terra.but in the place, to which I haue transported him, there shal he die, and he shal not see anie this land more.sed in loco ad quem transtuli eum, ibi morietur, / et terram istam non videbit amplius. 13Woe to him that buildeth up his house by injustice, and his chambers not in judgment: that will oppress his friend without cause, and will not pay him his wages.Guai a colui, che edifica la sua casa sull'ingiustizia, e i suoi appartamenti non sull'equità: che angaria senza ragione il suo prossimo, né gli darà la mercede.Woe to him that buildeth his house in iniustice, and his chambers not in iudgement: his freind he wil oppresse without cause, and his hyre he wil not render him.Væ qui ædificat domum suam in injustitia, / et cœnacula sua non in judicio: / amicum suum opprimet frustra, / et mercedem ejus non reddet ei: 14Who saith: I will build me a wide house, and large chambers: who openeth to himself windows, and maketh roofs of cedar, and painteth them with vermilion.Il quale va dicendo: Io mi fabbricherò una casa vasta, e grandiosi appartamenti, e vi fa le finestre, e le soffitte di cedro, le quali fa dipingere col minio.Who saith: I wil build me a broad house, and large chambers: who openeth to himself windowes, and maketh embowed sielings of ceder, and painteth them with ruddle.qui dicit: Ædificabo mihi domum latam, / et cœnacula spatiosa: / qui aperit sibi fenestras et facit laquearia cedrina, / pingitque sinopide.
15Shalt thou reign, because thou comparest thyself to the cedar? did not thy father eat and drink, and do judgment and justice, and it was then well with him?Forse che tu regnerai, perchè al cedro ti paragoni? Il padre tuo non mangiò egli, e bevve, e rendeva ragione, e facea giustizia, mentre era in prosperità?Why, shalt thou reigne, because thou comparest thyself to the ceder? why, did not thy father eate and drinke, and doe iudgement and iustice then when it was wel with him?Numquid regnabis quoniam confers te cedro ? / pater tuus numquid non comedit et bibit, / et fecit judicium et justitiam tunc cum bene erat ei ? 16He judged the cause of the poor and needy for his own good: was it not therefore because he knew me, saith the Lord?Giudicò la causa del povero, e del mendico con suo gran pro: e ciò non fu egli, perchè ei conobbe me, dice il Signore?He iudged the cause of the poore and needie to his owne good, did he it not therefore because he knew me, saith our Lord?Judicavit causam pauperis et egeni in bonum suum: / numquid non ideo quia cognovit me ? dicit Dominus. 17But thy eyes and thy heart are set upon covetousness, and upon shedding innocent blood, and upon oppression, and running after evil works.Ma gli occhi tuoi, e il cuor tuo mirano all'avarizia, e a spargere il sangue innocente, e a ordire calunnie, e a correre al male.But thine eies and hart are to auarice, and to shede innocent bloud, and to craftie oppression, & to the course of euil worke.Tui vero oculi et cor ad avaritiam, / et ad sanguinem innocentem fundendum, / et ad calumniam, et ad cursum mali operis. 18Therefore thus saith the Lord concerning Joakim the son of Josias king of Juda: They shall not mourn for him, Alas, my brother, and, Alas, sister: they shall not lament for him, Alas, my lord, or, Alas, the noble one.Per questo così parla il Signore a Joachim figliuolo di Giosia, re di Giuda: Non lo piangeranno, dicendo: Infelice fratello, e sorella infelice: né grideranno: Ahi, Signore, ahi, inclito re.Therefore thus saith our Lord to Ioakim the sonne of Iosias king of Iuda: They shal not mourne for him, Alas brother, and alas sister: they shal not crie together to him, Alas Lord, and alas ô noble one.Propterea hæc dicit Dominus ad Joakim, / filium Josiæ, regem Juda: / Non plangent eum: Væ frater ! et væ soror ! / non concrepabunt ei: Væ domine ! et væ inclyte ! 19He shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem.Avrà sepoltura simile a quella dell'asino; sarà gittato a marcire fuor delle porte di Gerusalemme.With the burial of an asse shal he be buried, rotted and cast forth without the gates of Ierusalem.Sepultura asini sepelietur, / putrefactus et projectus extra portas Jerusalem.
20Go up to Libanus, and cry: and lift up thy voice in Basan, and cry to them that pass by, for all thy lovers are destroyed.Sali sul Libano, e grida; e in Basan alza la tua voce, e grida a quegli, che passano; che tutti i tuoi amatori sono annichilati.Goe vp to Libanus & crie: and in Basan geue thy voice, & crie to them that passe by, because al thy louers are destroyed.Ascende Libanum, et clama, / et in Basan da vocem tuam: / et clama ad transeuntes, / quia contriti sunt omnes amatores tui. 21I spoke to thee in thy prosperity: and thou saidst: I will not hear: this hath been thy way from thy youth, because thou hast not heard my voice.Io ti parlai nella tua prosperità; e tu dicesti: Non darò retta: questo e il tuo stile fin dalla tua adolescenza, di non ascoltar la mia voce.I spake to thee in thine abundance: & thou saidst: I wil not heare: This is thy way from thy youth, because thou heardest not my voice.Locutus sum ad te in abundantia tua, / et dixisti: Non audiam: / hæc est via tua ab adolescentia tua, / quia non audisti vocem meam. 22The wind shall feed all thy pastors, and thy lovers shall go into captivity and then shalt thou be confounded, and ashamed of all thy wickedness.Tutti i pastori tuoi si pasceranno di vento; e i tuoi amatori anderanno in ischiavitù e allora tu sarai confusa, e ti vergognerai di tua grande malizia.The winde shal feede al thy pastores, & thy louers shal goe into captiuitie: and then shalt thou be confounded, and ashamed of al thy malice.Omnes pastores tuos pascet ventus, / et amatores tui in captivitatem ibunt: / et tunc confunderis, / et erubesces ab omni malitia tua. 23Thou that sittest in Libanus, and makest thy nest in the cedars, how hast thou mourned when sorrows came upon thee, as the pains of a woman in labour?Tu, che siedi sul Libano, e fai tuo nido sui cedri, in qual maniera gemerai quando ti verranno i dolori, come quelli di donna nel parto?Thou that sittest in Libanus, and makest thy neste in the ceders, how hast thou mourned together when sorowes came to thee, as the sorowes of a woman in trauel?Quæ sedes in Libano, / et nidificas in cedris, / quomodo congemuisti cum venissent tibi dolores, / quasi dolores parturientis ? 24As I live, saith the Lord, if Jechonias the son of Joakim the king of Juda were a ring on my right hand, I would pluck him thence.Io giuro, dice il Signore; che se Jeconia figliuolo di Joachim, re di Giuda, fosse anello della mia mano destra, io me lo strapperei di lì.I liue, saith our Lord: that if Iechonias the sonne of Ioakim the king of Iuda shal be a ring on my right hand, thence wil I pluck him of.Vivo ego, dicit Dominus, / quia si fuerit Jechonias filius Joakim regis Juda / annulus in manu dextera mea, / inde evellam eum,
25And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldeans.E ti darò in potere di que', che cercano la tua morte, e in mano di quegli, de' quali la vista ti fa paura, in mano di Nabucodonosor re di Babilonia, e in mano de' Caldei.And I wil geue thee into the hand of them that seeke thy life, and into the hand of them, whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldees.et dabo te in manu quærentium animam tuam, / et in manu quorum tu formidas faciem, / et in manu Nabuchodonosor regis Babylonis, / et in manu Chaldæorum: 26And I will send thee, and thy mother that bore thee, into a strange country, in which you were not born, and there you shall die:E manderò te, e la madre tua, che ti ha generato, in paese straniero, dove voi non siete nati, e dove morrete.And I wil send thee, and thy mother that bare thee, into a strange countrie, in the which you were not borne, and there you shal dye:et mittam te, et matrem tuam quæ genuit te, / in terram alienam, in qua nati non estis, / ibique moriemini. 27And they shall not return into the land, whereunto they lift up their mind to return thither.E in quella terra, a cui aspira l'anima loro di ritornare, non torneranno.and into the land, wherto they lift vp their minde to returne thither: they shal not returne.Et in terram ad quam ipsi levant animam suam ut revertantur illuc, / non revertentur. 28Is this man Jechonias an earthen and a broken vessel? is he a vessel wherein is no pleasure? why are they cast out, he and his seed, and are cast into a land which they know not?E egli quest'uomo, Jeconia un vaso di terra spezzato? E egli un vaso, che non piaccia a nissuno: Per qual motivo sono stati ripudiati egli, e la sua stirpe, e gettati in una terra, ch'ei non conoscevano?Why, is this man Iechonias an earthen and broken vessel? is he a vessel without al pleasure? why are they cast away, he and his seede are cast forth into a land which they know not?Numquid vas fictile atque contritum / vir iste Jechonias ? / numquid vas absque omni voluptate ? / quare abjecti sunt ipse et semen ejus, / et projecti in terram quam ignoraverunt ? 29O earth, earth, earth, hear the word of the Lord.Terra, terra, terra, odi la Parola del Signore.Earth, earth, earth, heare the word of our Lord.Terra, terra, terra, audi sermonem Domini.
30Thus saith the Lord: Write this man barren, a man that shall not prosper in his days: for there shall not be a man of his seed that shall sit upon the throne of David, and have power any more in Juda.Queste cose dice il Signore: quest'uomo scrivilo sterile, uomo, che ne' giorni suoi non avrà prosperità: né alcun vi sarà di sua stirpe, che segga sul trono di David, ed abbia mai più potestà in Giuda.Thus saith our Lord: Write this man barren, a man that in his daies shal not prosper: for neither shal there be a man of his seede, that shal sitte vpon the throne of Dauid, and haue power anie more in Iuda.Hæc dicit Dominus: / Scribe virum istum sterilem, / virum qui in diebus suis non prosperabitur: / nec enim erit de semine ejus vir / qui sedeat super solium David, / et potestatem habeat ultra in Juda.
22:1
Worthington
Go. The contents of this chapter are of a more ancient date than those of the foregoing chapter; for the order of time is not always observed in the writings of the prophets. (Challoner) (Worthington)
Usher
King Joakim, who succeeded Sellum, the year of the world 3394. (Usher)
22:5
Myself, having none greater, Hebrews 6:13. Oaths evince the insincerity of men, who distrust each other; but when God condescends to use them, it shews men's incredulity.
Calmet
House, the temple, or rather the palace, where the king was sitting at the gate, ver. 2. (Calmet)
22:6
Theodoret
Galaad, the head of Libanus. By Galaad, a rich and fruitful country, is here signified the royal palace of the kings of the house of David; by Libanus, a high mountain abounding in cedar-trees, the populous city of Jerusalem. (Challoner) (Worthington) (Theodoret)
Strabo xvi
Both mountains are connected. (St. Jerome) (Strabo xvi.)
Calmet
Yet the proper Galaad was at some distance, and on the side of Ammon very barren. The palaces had arisen from a miserable state to resemble Libanus. They shall surely be destroyed. (Calmet)
22:7
Calmet
Prepare. Literally, sanctify; (Challoner) as various religious ceremonies were used before the declaration of war, and to know what would be the success. (Calmet)
St. Jerome
The Chaldeans were destined to execute God's decrees. (St. Jerome)
Haydock
Cedars; fine buildings, (ver. 14.; Calmet) and chiefs. (Haydock)
22:10
Dead. He means the good king Josias, who by death was taken away, so as not to see the miseries of his country.
Calmet
Away. Sellum, alias Joachaz, who was carried captive into Egypt, (Challoner) ver. 12., and 4 Kings 23:33. (Calmet)
Worthington
He was the fourth son of Josias, (1 Paralipomenon 3:15.) and had probably the title of king after the death of Sedecias. (Worthington)
22:13
Friend. Joakim forced his subjects to work for him for nothing.
22:14
Wide. Hebrew, "measured;" large, and well-proportioned.
Calmet
Vermilion, (cynopide.) This colour was invented in the town of Pontus, and was used for statues, etc. (Pliny, [Natural History?] 33:6., and 35:6.) (Wisdom 13:14.) (Calmet)
Calmet
Hebrew shashar (Haydock) may mean indigo. (Junius) (Calmet)
22:15
Calmet
Cedar; Josias. (Calmet)
Haydock
Shall thy magnificent palaces secure thy empire? (Haydock)
Him. Obey the Lord, in like manner, that thou mayst prosper.
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Sister. They shall not condole with his consort.
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St. Jerome
Jerusalem. Jeremias 36:30. He died indeed with or like his fathers, 4 Kings 24:6. But it is not said that he was buried. (St. Jerome)
Grotius
The Chaldeans designed to send him to Babylon, (2 Paralipomenon 36:6.) but slew him on the road, (Usher, the year of the world 3405) or treated his corpse ignominiously after his arrival. (Grotius)
22:20
Go; Jerusalem. The verbs are feminine.
Lovers; citizens, or Egyptians, etc., Jeremias 27:2.
22:22
Pastors, or princes, whose expectations of aid will be frustrated, Osee 12:1. Chaldean, "Thy leaders shall be scattered to all the winds."
22:24
Jechonias: Joachin, (4 Kings 24:6.; Worthington) or Chenias, who did not take warning by his predecessor's misfortune.
Calmet
Ring, or seal, if he were most dear to me, the prime minister of the greatest monarch, Aggeus 2:24. (Calmet)
Curt. x
Alexander the Great gave his ring to Perdiccas, designating him his successor, or regent. (Curt. x.)
22:26
Haydock
Mother; Nohesta, (4 Kings 24:8.) who perverted, (Calmet) or did not correct him in his youth. (Haydock)
22:27
Calmet
Mind; ardently desiring and expecting to be liberated. (Calmet)
22:28
Haydock
Jechonias. Protestants, "Koniah, a despised broken idol? is he," etc. Alexandrian Septuagint, "Jechonias has been dishonoured as a vessel, or which there is no need, for he hath been snatched and cast," etc. (Haydock)
22:30
St. Jerome
Write this man barren. That is childless: not that he had no children, but that his children should never sit on the throne of Juda, (Challoner) ver. 28., Matthew 1:12., and Ezechiel 17:24. Zorobabel was of his seed, yet he never obtained the title or sovereign power of a king. The Machabees were of a different family. (St. Jerome)
Worthington
Joachin, or Jechonias, was restored indeed to some favour, (4 Kings 25:27.) but not to the kingdom, no more than any of his posterity, till Christ. (Worthington)
22:1
Go down, etc.... The contents of this chapter are of a more ancient date than those of the foregoing chapter: for the order of time is not always observed in the writings of the prophets.
22:6
22:7
Prepare.... Literally, sanctify.
22:10
22:30
Write this man barren.... That is, childless: not that he had no children, but that his children should never sit on the throne of Juda.
22:1
This was prophecied before that which is written in the chapter precedent; for the prophetes do not obserue the order of historie.
22:6
By Galaad he signifieth the kinges palace.
By Libanus Ierusalem.
22:7
By sanctifie segregate, separate, or designe to this office.
22:8
Concordance Deut. 29. 3. Reg. 9.
22:11
The fourth sonne of Iosias. 1. Par. 3. v. 15.
To whom (as is probable) Nabuchodonosor gaue the title of king, after the death of Sedecias.
22:24
Otherwise called Ioachin the sonne of Ioakim. 4. Reg. 24. v. 6.
22:26
This Ioachin (or Iechonias) was restored to good estate, 4 Reg. 25. v. 27. but not to the dignitie or power of a king, neither Salathiel, Zorobabel, or others of his posteritie til Christ.
22:3
Tertullian † AD 220 The Five Books Against Marcion 4.29
… But then who could know the times of him of whom he had no evidence to prove his existence? Justly also does He upbraid them for “not even of themselves judging what is right.” Of old does He command by Zechariah, “Execute the judgment of truth and peace;” by Jeremiah, “Execute judgment and righteousness;”
22:5
Tertullian † AD 220 The Five Books Against Marcion 2.26
But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath—by Himself!
22:10
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 1.4
4. Their own conduct therefore, and not that of Athanasius, is the fittest subject for lamentation and mourning, and one would more properly lament them, for such actions ought to be bewailed, since it is written, ‘Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away, for he shall return no more
St Jerome † AD 420 The Letters of St. Jerome 122.1
… “Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for…my people!” And farther on he gives a reason for his lamentation: “weep ye not for the dead,” he writes, “neither bemoan him: but weep sore for him that goeth away: for he shall return no more.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
Let us mourn with Nahum, and say with him, “Woe to him that buildeth his house on high.” (Perhaps
22:14
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 33
… They have the people, we the Angels; they rash boldness, we faith; they threatenings, we prayer; they smiting, we endurance; they gold and silver, we the pure word. “Thou hast built for thyself a wide house and large chambers (recognize the words of Scripture), a house celled and pierced with windows.”
22:17
St Irenaeus of Lyons † AD 202 Against Heresies 4.18.3
… “Thou blind Pharisee, cleanse that which is within the cup, that the outside may be clean also.” And they did not listen to Him. For Jeremiah says, “Behold, neither thine eyes nor thy heart are good; but [they are turned] to thy covetousness, and to shed innocent blood, and for injustice, and for man-slaying, that thou mayest do it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
Therefore the prophet also blaming thee, said, “Thine eyes are not good, neither is thine heart.”
22:24
St Irenaeus of Lyons † AD 202 Against Heresies 3.21.9
… But Jechoniah, and all his posterity, were disinherited from the kingdom; Jeremiah thus declaring, “As I live, saith the Lord, if Jechoniah the son of Joachim king of Judah had been made the signet of my right hand, I would pluck him thence, and deliver him into the hand of those seeking thy life.”
St Hippolytus † AD 235 On Daniel 1
… Dishonoured is Jeconias, like an unserviceable vessel, of which there is no use, since he is cast out and expelled into a land which he knew not. O earth, hear the word of the Lord. Write this man, a man excommunicate; for no man of his seed shall prosper (grow up), sitting upon the throne of David, ruling any more in Judah.”
Origen † AD 254 Origen's Commentary on Matthew 12.9
… The saying of Peter to the Saviour, “Thou art the Christ,” when the Jews did not know that He was Christ, was indeed a great thing, but greater that he knew Him not only to be Christ, but also “the Son of the living God,” who had also said through the prophets, “I live,”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.21.9
… “Jechoniah is dishonoured as a useless vessel, for he has been cast into a land which he knew not. Earth, hear the word of the Lord: Write this man a disinherited person; for none of his seed, sitting on the throne of David, shall prosper, or be a prince in Judah.”
St Basil the Great † AD 379 The Letters 236.3
3. As to Jeconias, whom the prophet Jeremiah declares in these words to have been rejected from the land of Judah, “Jeconias was dishonoured like a vessel for which there is no more use; and because he was cast out he and his seed; and none shall rise from his seed sitting upon the throne of David and ruling in Judah,”
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and his chambers not in judgment: he shall oppress his friend without cause, and shall not give him his reward. 14. He that saith: I will build me a spacious house, and large chambers: who openeth to himself windows, and maketh cedar ceilings, and painteth them with vermilion. 15. Shalt thou reign, because thou strivest to excel in cedar? did not thy father eat and drink, and do judgment and justice? then it was well with him. 16. He judged the cause of the poor and needy: then it was well with him: was not this to know me, saith the Lord? 17. But thy eyes and thy heart are set upon covetousness, and upon shedding innocent blood, and upon calumny, and upon the course of evil works. 18. Therefore thus saith the Lord concerning Joakim the son of Josias king of Juda: They shall not lament him: Alas brother, and alas sister: they shall not lament him: Alas lord, and alas his glory! 19. He shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem. 20. Go up to Libanus, and cry: and lift up thy voice in Basan, and cry out from the passages: for all thy lovers are destroyed. 21. I spoke to thee in thy abundance: and thou saidst: I will not hear: this hath been thy way from thy youth, that thou heardest not my voice. 22. The wind shall feed all thy shepherds, and thy lovers shall go into captivity: and then shalt thou be confounded and ashamed for all thy wickedness. 23. Thou that dwellest in Libanus, and makest thy nest in the cedars, how graceful shalt thou be when pangs come upon thee, the pain as of a woman in labour? 24. As I live, saith the Lord: if Jechonias the son of Joakim king of Juda shall be as a signet upon my right hand, I will pluck thee thence. 25. And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldeans. 26. And I will cast thee out, and thy mother that bore thee, into a strange land, wherein you were not born, and there you shall die. 27. And into the land to which they lift up their soul to return, they shall not return thither. 28. Is this man Jechonias a despised broken vessel? Is he a vessel wherein there is no pleasure? why are he and his seed cast out, and thrown into a land which they know not? 29. O earth, earth, earth, hear the word of the Lord. 30. Thus saith the Lord: Write this man barren, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Juda.
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1. Descend, — go: for to descend in Scripture signifies to go. King, — namely, he who in the preceding chapter had sent messengers to Jeremiah, that is Sedeciah. Thus St. Jerome, Rabanus, Hugo, Dionysius. To Sedeciah therefore these things are said from verse 1 to verse 10, where the sayings begin under Joakim to Sellum, Joakim and Joachin. But thus there would be here a great and harsh hysterologia (for Joakim preceded Sedeciah), especially because all things in this chapter are connected, so that one seems to flow from another. Wherefore we shall better say that this king is Joakim, whom Pharao Nechao, having taken away Joachaz his brother into Egypt, had made king of Judaea. To Joakim therefore he commands, that through himself and his people he administer justice to everyone, especially to strangers, orphans and widows, so that he may have a happy and stable kingdom, otherwise indeed he threatens him with destruction.
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5. By myself have I sworn. 6. Galaad thou art to me a head. — Mount Galaad is the head and beginning and most noble part of Libanus: for it is fertile in resin, stacte and aromatics, as is evident from Genesis xxxvii, 25, where Jacob with Laban struck a covenant, setting up a heap of stones as an eternal witness of the covenant: hence this mountain was called Galaad, that is, a heap of testimony; hence Galaad signifies here either the temple, as Hugo wishes; or Jerusalem, as St. Thomas and Vatablus wish; or rather, as is evident from verses 1 and 6, the royal house and lineage, whose citadel and house was situated like Mount Galaad on Mount Sion, near the temple, in which were the tables of the decalogue, the ark and other monuments of the covenant struck (for this is Galaad) between God and the people. Add, just as in Galaad and Basan on account of the density of forests there were lions and most fierce beasts: so also in this royal house there were kings fierce like lions, Ezechiel cap. xix, verses 1 and seq. Consequently by Libanus, as St. Jerome, Rabanus, the Chaldean, Theodoret, Castrius teach, is understood Jerusalem, and from thence the whole of Judaea, as if to say: O royal house, which in nobility, authority, dominion, beauty, height art the head of Jerusalem, just as Galaad is the head of Libanus, I shall not be held truthful, unless I reduce thee to a wilderness together with all Jerusalem, and her houses of cedar, cut from Libanus, so that thou mayest become desolate, like uninhabitable cities. Note: Scripture is wont to call cities and nations by foreign names, especially if they are alienated from God: thus Jerusalem here is called Libanus. Note secondly: If in Hebrew is a particle of swearing, and is the same as not: and it is an aposiopesis, as if to say: I swear I shall not do this; but if I do otherwise, let me not be held by God, let me not be held truthful.
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Tropologically, Galaad the head of Lebanon, that is of the Church, are priests, who minister the law and Sacraments, which are monuments of the covenant struck through Christ between God and men: let these see to it that they do not shut these up, but administer them rightly, lest like cedars from their own height they be cast down, and delivered to fire. Thus Dionysius and a Castro. 7. I will sanctify, — that is, I will sanctify by public authority, says Maldonatus. Thus it is said: "Sanctify war," Joel iii, 9; and: "Sanctify a fast," Joel i, 14; and: "Sanctify over her nations," below cap. li, 27, that is, cause those nations to make war upon her. Secondly, "I will sanctify," that is, I will set apart and prepare them for war. Thus the Chaldean, Theodoret, Vatablus, so that they may execute a just and holy sentence and vengeance of God, say St. Jerome, Rabanus, Hugo. Thirdly, "I will sanctify:" because, just as war and the laws of war were holy, and prescribed by the Lord, Deut. xx, 1; so also soldiers were enrolled in war by a sacrament, that is, by a holy oath, without which sacrament it was unlawful to serve as a soldier, says Plutarch, Probl. 38. Fourthly, "I will sanctify," that is, I will consecrate them as priests, so that you may slay the impious as victims for the expiation of my justice, Jer. xlvi, 10; Zeph. i, 7. See the remarks on cap. vi, 4.
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Slaying — Nabuchodonosor. In Hebrew it is משחתים maschitim, that is, devastators, namely the Chaldeans. A man (that is, men) and his arms, — as if to say, He who slays men however well armed, says Maldonatus. Secondly and better, refer "and his arms" to "I will sanctify," as if to say, I will bring in one slaying, "and his arms;" the Septuagint, "and his axes," so that namely the chosen cedars, that is, the magnificent houses, which stand out in you, and are like cedars in Lebanon, and are made of cedar, he may cut down, and cast into fire. 10. Weep not for the dead. — Vatablus, dead men, namely the Jews, as if to say: For the Jews it is harder to be deprived of their country than of life, they prefer to die rather than to be exiled from Jerusalem. But in Hebrew here it is למת lemet, that is, the dead, not Joakim, as Pagninus wishes, not Sedekiah, as St. Jerome, Rabanus, Hugo wish; not Joachaz, as Lyran wishes, but King Josiah, the best, whose death and funeral were still being celebrated with the common mourning of all. Thus Theodoret, St. Thomas, Castrius and Sanchez, as if to say, Do not mourn Josiah slain by Pharaoh, as one who died piously and gloriously; rather weep for his son, who will be far more miserable in the most wretched captivity, to which he will go forth and be led; weep, I say, for Sellum.
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Tropologically, he is more blessed who is dead than he who departs from Jerusalem, that is from holy Religion and congregation, and apostatizes never to return there. This one therefore is to be mourned more as a fool, Ecclesiasticus xxii, 10. Thus from Castro. Morally St. Thomas: Not much, he says, is to be wept over the dead. First, on account of the uselessness of lamentation. Ecclesiasticus xxxviii, 21: "Give not up thy heart to sorrow, but drive it away from thee." Second, on account of the commonality of death. II Kings xiv, 14: "For we all die, and like water that runneth down into the earth, which returneth not, so neither shall we return." Third, on account of immunity from guilt. Wisdom iv, 11: "He was taken away lest malice should alter his understanding, or deceit beguile his soul." Fourth, on account of rest from labor. Apocalypse xiv, 13: "And from henceforth now, saith the Spirit, that they may rest from their labors." Fifth, on account of the attainment of glory. II Corinthians v, 1: "For we know that if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven." Thus far St. Thomas. 11. Sellum. — You will ask, who is this Sellum? Note that Josias had four sons: the firstborn of Josias, Scripture says, I Paralipomenon iii, 15, was Johanan; the second Joakim, who is also called Eliakim and Jechonias, who had a son Joachin, or Jechonias the king after him; the third Sedecias, who is also called Mathanias; the fourth Sellum. Vatablus therefore responds that Sellum here is Joachin the son of Joakim. Second, St. Jerome and Lyran think it is Sedecias, who is called Sellum, that is consummation, namely of the kingdom of Judah; because in him the scepter and kingdom of the Jews ceased: in a similar manner the Hebrews at the end of books write שלום schalom, as if to say the book is consummated and finished. Just as therefore schalom of the book, so Sellum of the kingdom was the crown and end. Third, St. Thomas from verse 18 thinks it is Joakim or Eliakim. But I say with Theodoret, Jansenius, Prado, Castro, Sanchez and others, that Sellum is Joachaz, who was the third-born son of Josias, and was immediately set up by the people in the kingdom, but after three months was led away into Egypt by Pharaoh, and died there, as is said here: see IV Kings xxiii and xxiv. It is proved: for that Joachaz is not Johanan, the firstborn of Josias, who died young and never reigned: for Joachaz was younger than Johanan and Joakim. Again Joachaz is not Joakim, or Sedecias, as is clear from IV Kings xxiv; Joachaz therefore is Sellum. See Jansenius in chapter vi of the Harmony of the Gospels. You will say: How then is Sellum placed as the fourth son of Josias in I Paralipomenon iii, 15? I answer that he is placed fourth, although he is third: because he reigned only three months, whereas the other two each reigned eleven years. Genesis xxxvii, 25, in which Jacob made a covenant with Laban, setting up a heap of stones as it were an eternal witness of the covenant: hence this mountain was called Galaad, that is the heap of testimony; hence Galaad signifies here either the temple, as Hugo wishes; or Jerusalem, as St. Thomas and Vatablus wish; or rather, as is clear from verses 1 and 6, the house and royal line, whose citadel and house was like the mountain Galaad, situated on Mount Sion, near the temple, in which were the tables of the decalogue, the ark and other monuments of the covenant made (for this is Galaad) between God and the people. Add, just as in Galaad and Basan on account of the density of forests there were lions and most fierce beasts: so also in this royal house there were kings fierce like lions, Ezechiel chapter xix, verses 1 and following. Consequently through Lebanon, as St. Jerome, Rabanus, the Chaldean, Theodoret, Castro teach, is understood Jerusalem, and from there all Judea, as if to say: O royal house, which in nobility, authority, dominion, beauty, height art the head of Jerusalem, just as Galaad is the head of Lebanon, I shall not have thee as true, unless I reduce thee to a wilderness together with all Jerusalem, and its houses of cedar, cut from Lebanon, so that thou mayest become desolate, like uninhabitable cities. in him the scepter and kingdom of the Jews ceased: in like manner the Hebrews at the end of books write שלום schalom, that is to say, This book is completed and finished. As therefore schalom of the book, so Shallum was the crown and end of the kingdom. Third, St. Thomas from verse 18 thinks it to be Joakim or Eliakim. But I say with Theodoret, Jansenius, Prado, a Castro, Sanchez and others, that Shallum is Jehoahaz, who was the third son born to Josiah, and was immediately set over the people in the kingdom, but after three months was carried away into Egypt by Pharaoh, and died there, as is said here: see IV Kings xxiii and xxiv. It is proved: for that Jehoahaz is not Johanan, the firstborn of Josiah, who died young and never reigned: for Jehoahaz was younger than Johanan and Joakim. Again Jehoahaz is not Joakim, or Sedecias, as is clear from IV Kings xxiv; therefore Jehoahaz is Shallum. See Jansenius in chapter vi of the Harmony of the Gospels. You will say: How then in I Paralipomenon iii, 15, is Shallum placed as the fourth son of Josiah? I answer that he is placed fourth, although he be third: because he reigned only three months, whereas the other two each reigned eleven years. 13. Woe to him that buildeth his house in injustice. — He speaks of Joakim, who succeeded Jehoahaz. Thus St. Jerome and the others except Theodoret who understands it of Jehoahaz. The Prophet therefore censures the injustice and ambition of Joakim in excessive desire of building from tributes and other unjustly received things. Whence he says: "He shall oppress his friend in vain;" in Hebrew, he shall make his neighbor serve or work for nothing, and without payment. He therefore censures his injustice; that he compelled his neighbors, or friends, or the poor to labor in his structures, nor paid them their wages, contrary to the law, Leviticus xix, 13. Again he censures his ambition. First, when he says: "I will build myself a wide house," in Hebrew מדות middot, that is of measures, namely great ones, that is a most spacious royal palace, says Vatablus. The Septuagint translates it, a moderate house, that is as Theodoret says, proportioned in length, breadth, and height.
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Thus Nero here at Rome built for himself a palace so vast and splendid that his house seemed to be Rome, and Rome seemed to be his whole house. We still see its ruins and very extensive walls. Hear Suetonius in his Life, xxxi: "In nothing was he more wasteful than in building. He set up a Colossus of his own likeness one hundred twenty feet high. So great was the extent of the buildings that it had triple porticoes a thousand paces long: likewise a pool like the sea surrounded by buildings in the manner of cities. In the other parts all things were covered with gold, adorned with gems, and with shells of pearls. The dining halls had ceilings of ivory panels that could revolve, like flowers; and with pipes, so that perfumes might be sprinkled from above. The principal dining hall was round, which turned perpetually day and night in the manner of the world." But what was the outcome of that ambition? finally "exhausted and in need, he turned his mind to calumnies and plunder." For, as the Poet says: To build houses, and to feed many bodies, Is a swift path to poverty. Again it is commonly said: "A needy king is a great calumniator." Similar to Nero was Caius Caligula, concerning whom Suetonius in his Life, cap. xxxvii: "Nothing did he so desire to accomplish as what was denied to be able to be accomplished. Therefore masses were cast into the deep sea, hardest rocks of flint were cut out, and fields were made level with mountains by embankment, and ridges were leveled by excavations of mountains, with incredible speed indeed, since the fault of delay was paid for with one's head. And lest I enumerate particulars, he consumed immense riches, and all that treasure of Tiberius Caesar, twenty-seven times a hundred thousand sesterces, not in the whole year turning. Therefore he turned his mind to plunder." The same madness afflicted Tarquinius Priscus, king of the Romans, who by a long and dangerous work so vexed the people that almost all, fleeing weariness, laid hands upon themselves. Thus Pliny, lib. xxxvi cap. v. Thus these: They build with gold, and place their seats among the stars. Truly vain, and ignorant how ungrateful the common people are, to whom finally he is approved "who is sparing of his own money, greedy of the public, and moderate in private buildings," as Tacitus says, lib. I and VI. Thus in this matter, as also in others, Augustus Caesar was continent, who, as Suetonius says, cap. lxxii: "Dwelt in modest buildings, and neither conspicuous in extent nor in refinement: so that in them the porticoes were short of Alban columns, and the rooms without any marble or notable pavement; indeed he even demolished to the ground a house of his granddaughter Julia, built by her with profusion." For at Rome buildings had proceeded to such magnitude that they rose up four or five stories high, and placed the greatest houses upon the greatest houses, as Aristides used to say. Wherefore Augustus Caesar, lest the city suffer from the great mass of buildings in ruins, forbade anyone to build higher than seventy feet. Nero enacted the same after the city was burned. "The Roman people," says Valerius Maximus, lib. viii, cap. 1, "afflicted M. Aemilius Percipanius, accused by L. Cassius of the crime of having built too lofty a villa in the Alsian field, with a heavy fine." There remains to be noted a constitution of the Emperor Constantine, lib. vi, cap. De aedific. priv.: "If anyone after this law, with the city despoiled, shall have transferred ornament, that is marble or columns, to the countryside, let him be deprived of that possession." Let the wise man therefore restrain this unbridled desire for building ("which is not removed by building," as St. Bernard says). Truly St. Jerome, epist. 17 to Marcella, inviting her to Bethlehem: "Where," he says, "are the broad porticoes? where the gilded ceilings? where the houses clothed in the sufferings of the poor and the labors of the condemned? where basilicas built like a palace from the riches of private persons, so that the vile little body of man might walk more preciously, and as if anything could be more ornate to the world, they would prefer to look upon their own roofs rather than heaven? Behold in this small corner of earth (in the cave of Bethlehem) the Creator of the heavens was born: here wrapped in swaddling clothes, here seen by shepherds, here shown by a star, here adored by the Magi. And here, I think, the place is holier than the Tarpeian rock, which, struck more often by lightning from heaven, shows that it displeased the Lord." Finally, concerning the Agrigentines and Megarians, Plato said: "They build as if they were always going to live, they feast as if they were always going to die." But Christians should build in the heavens, not on earth; and therefore let them follow that precept of St. Jerome: "Study as if you were always going to live, live as if you were always going to die." Let Prelates remember the grave sentence of Pope Pius V: "The material building of the Church is the ruin of the formal Church;" since indeed Prelates, too intent upon the building of temples, consume all their time, cares and resources upon it, which they ought to expend upon the poor and upon winning souls for God. Groaning over these things, St. Bernard says, sermon 4 on Missus est: "I see others with great care erecting walls, and neglecting morals." Secondly, from spacious dining halls, and, as the Septuagint says, pervious to the wind, which, as Vatablus translates, were open to the winds and cooling: for this is the Hebrew meruchim, from the root ravach, that is, to breathe, to perspire, namely these were summer dining halls for catching the breeze: these he did not make in judgment, that is in equity, but through oppression of subjects and the poor. Thirdly, from cedar ceilings, either because he covered the walls with boards of cedar. Fourthly, because they were painted with sinopis, that is with red ochre and vermilion, which the best is dug up near Sinope, a city of Pontus, as Pliny says, book xxxv, chapter vi. Whence it is called Sinopis. Note: Vermilion among the ancients was of great, indeed sacred authority; for it was the color not only of princes, but also of gods, as Pliny teaches, book xxxiii, chapter vii, where he writes that the face of Jupiter's own statue was accustomed to be anointed with vermilion on feast days, and the bodies of those triumphing among the Romans, and thus Camillus triumphed; also the leaders of the Ethiopians were entirely dyed with it. Homer also commends ships among the Trojans dyed with red ochre. For this reason Joakim used vermilion. For vermilion in color represents blood: wherefore mixed with white lead, it represents the rosy color of human flesh to the life. Hence they painted gods and men with vermilion mixed with white lead. Hence justly Joakim, who prepares so many houses unjustly, will lack a house and a tomb in death; because, as it is said in verse 19, he shall be buried with the burial of an ass. Let princes note this, who oppress the poor with taxes, labors and other burdens, so that they may build gardens, fountains, palaces, for their curiosity, pleasure, ostentation rather than for necessity or utility. Let them hear Ecclesiasticus xxi, 9: "He that buildeth his house with other men's money, is like one that gathereth himself stones for the winter," that is, so that in winter he may build, at an unseasonable time: whence such buildings do not last long, just as neither do those which are made from another's and unjust expense. The Poet rightly said of Alexander the Great: One world suffices not the Pellaean youth: A sarcophagus will content him. Thus Rehoboam, when he wished to burden the people with excessive tributes, lost half his kingdom. But Christians should build in the heavens, not on earth; and therefore let them follow that precept of St. Jerome: "Study as if you were always going to live, live as if you were always going to die." Let Prelates remember the grave sentence of Pope Pius V: "The material building of the Church is the ruin of the formal Church;" since indeed Prelates, too intent upon the building of temples, consume all their time, cares and resources upon it, which they ought to expend upon the poor and upon winning souls for God. Groaning over these things, St. Bernard says, sermon 4 on Missus est: "I see others with great care erecting walls, and neglecting morals." And from this Baronius in the year 540 relates that Injuriosus, Bishop of Tours, reproved Clotharius for this reason: Clotharius, he says, the king had decreed that all churches of his kingdom should pay a third part of their fruits to the treasury: which although the holy Bishops had unwillingly consented to and subscribed, the blessed Injuriosus manfully rejecting this, disdained to subscribe, saying: "If you wish to take away the things of God, the Lord will swiftly take away your kingdom; because it is unjust that the poor, whom you ought to feed from your storehouse, should fill your storehouses from their portion." And angry against the king, without bidding farewell he departed. Then the king, moved and also fearing the virtue of St. Martin, sent after him with gifts seeking pardon, and condemning what he had done, and at the same time asking that through the virtue of St. Martin the bishop he would obtain pardon. Theodosius the Emperor, with the treasury exhausted by wars, imposed a new tribute beyond the customary upon the cities. Hence a sedition arose at Antioch, so much so that the people cast down the statue of Placidia, the wife of Theodosius, and treated it with insults. Wherefore Theodosius, raging, threatened the city with fire: but being placated by the oration of Flavian, bishop of Antioch, he remitted his wrath. Thus Nicephorus, book xii, chapter xiii. For this reason Tiberius Caesar wisely answered, when his governors and quaestors urged him to burden the provinces with tribute: "It is the part of a good shepherd to shear his flock, not to flay it." And Darius, the father of Xerxes, remitted to the people half of the customary tribute, and thus wonderfully won the affection of all toward himself, as Plutarch says in his Apophthegms of Kings and Emperors. Alexander Severus (as Lampridius relates) "rarely distributed gold and silver to anyone except soldiers: saying it was impious that a public steward should convert to his own pleasures and those of his own what the provincials had given." How base is that δημοβόρος βασιλεύς of Homer, that people-devouring prince! For to snatch money from the people is the same as to snatch life. For, as the Comic poet says: "Money, soul, and blood are to mortals." Therefore to avaricious princes the treasury is "a spoiling-house of citizens, and a receptacle of bloody plunder," as Pliny says in his Panegyric. Alexander said, as Plutarch testifies: "I hate the gardener who cuts vegetables from the root:" and the people indeed hates a prince "who clips the feathers so that they cannot grow back," as Cicero says in book iv of his Letters to Atticus, letter 2. Hence it often happens that "thy avarice rather strips peace away than impatience of obedience," as Tacitus says in book iv of the Annals; for, as the Wise Man says in Proverbs xxx: "He that wrings the nose to blood brings forth blood." Thus concerning Vespasian, who hunted for profit and tax revenue even from the most sordid things, it was said: "Let Flavius Morbonia depart with his urinary tax," as Suetonius testifies in his Life. Maecenas gave excellent counsel to Augustus: "Great wealth is sought not so much by acquiring as by not losing much (not squandering);" as Diodorus testifies, book lii. Edward III, king of the English, when tax collectors of the tribute imposed on the people had once brought before him a great heap of money collected from that tribute for his pleasure; he suddenly seemed to see a demon playing around that heap, and on account of this, abhorring such money as a fatal thing, he immediately ordered it to be taken from his sight and restored to the people. Thus Polydorus, book viii of the History of England. Childeric, king of the Franks, in the year of the Lord 510, made new assessments throughout his entire kingdom by the counsel of Fredegund, so that each landholder would give from his own land, from one arpent one amphora of wine as his share, and from one jugum one modius. Whence the people, greatly oppressed, cried out to the Lord. But the Lord sent a plague upon the king's house, and he himself began to be sick, and two of his sons died. The king, terrified, burned the assessments and remitted the tribute. Thus the Annals of Regino, monk of Prüm, book I, year 510. In the year of the Lord 1441, shells (commonly called messelen) at Sluis, after a certain kind of tax had been imposed on their collection, did not appear, but ceased to flow in. Which thing was held in place of a certain miracle. For after the tax was removed, they came again. Thus James Meyer, Annals of Flanders, book xvi, year 1441. William the Younger, king of the English, after the settlement of a tribute pact with his elder brother Robert, to whom the principality of Normandy had fallen, and who was already leading an army against him, succeeded his father in the kingdom. He labored under the greatest infamy of avarice, in that he usurped the revenues of Bishops and of many temples. From which the spirit of the deceased is said to have been seen by Encelinus, a most holy man, undergoing punishment before St. Alban, the protomartyr of England, as Volaterran says, book iii of Geography, page 86. For this reason St. Louis, king of the Franks, was most gravely angered at one of his men, because he was the author that new tributes be exacted from the kingdom: for he feared the vengeance of the Godhead, according to that of Micah: "Hear, ye princes of Jacob, etc., who violently take away their skins," etc. On account of which crime he subjoins the punishment: "Sion shall be ploughed as a field, and Jerusalem shall be as a heap of stones." For which reason the same king in his testament thus admonishes his son Philip and heir: "Do not impose tributes on thy subjects, or lay burdens upon them, unless necessity urge thee, and manifest utility of the kingdom compel thee, and that not willingly, but for grave cause; if thou dost otherwise, thou shalt be held not a king, but a tyrant." Baronius relates from the deeds of St. Nicon, in the year of Christ 969, that a chamberlain of Nicephorus Phocas the Emperor, extorting money in the name of tribute from citizens and from the monastery of St. Nicon, was beaten by St. Nicon at night; and moreover St. Nicon threatened him with death if he did not desist: whence he himself, having returned the gold which he had scraped together, mounting his horse, immediately departed. 15. Shalt thou reign, because thou comparest thyself to cedar? — Pagninus translates: Because thou mixest thyself with cedar,
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Gregory of Tours, book iv of the History of the Franks, chapter ii, that is, will you establish your kingdom with cedar houses? or, do you wrap yourself in incorruptible cedar, as if you were to last forever? For, as Pliny says, book xiii, chapter v, speaking of cedar: "From this most praised resin; but to the material itself, eternity. And so they made images of the gods from it. There is a cedar Apollo of Sosianus in Rome." And book xvi, chapter xxxix: "Cedar," he says, "anointed with oil, the material neither feels woodworm nor decay." And chapter xl: Decay and age cypress, cedar, and ebony do not feel. In the temple of Diana at Ephesus, which all Asia built and completed in four hundred years, the roof was made of cedar beams. Memorable is the temple of Apollo at Utica, where beams of Numidian cedars endure, so that they have lasted from the first founding of that city, for 1188 years." Second, the Chaldean translator renders it: Do you think yourself to be the first king? as if to say: Do you wish to compare yourself to King David, who in holiness and power was like the highest cedar? Thus Isidore, or as Lyra, that is to say, Do you wish to compare yourself to Solomon, who in buildings and glory and riches excelled like a cedar among all kings? But most excellently do St. Jerome, Theodoret, Rabanus, Hugh, and St. Thomas expound it; that is to say, Do you wish to compare yourself to Josiah your father, who was a cedar in the glory and loftiness of his kingdom, obtained from holiness and justice, not from the plundering of subjects, as you do, O Joakim. Thus Persius says: "And spoke things worthy of cedar." He ate and drank, — with provisions, delicacies, all good things, Josiah was rich and happy, because he exercised justice. 16. For his good. — Vatablus: Then it was well for him, that is to say, Therefore he was fortunate, that is to say, When Josiah judged justly for the poor, he consulted not so much the poor man's advantage as his own. For by justice the throne of a king is established, by injustice and rapine it is overthrown. Second, from the Hebrew for his own can be translated his, namely of the poor man, that is to say, Josiah in judging the cause of the poor man did not regard his own advantage, as tyrants do, but the poor man's. Thus Sanchez. Is it not because he knew me? — not only speculatively, but also practically by loving me, worshipping me, obeying me, that is to say, The reason why Josiah was so devoted to justice and to the poor is that he loved me, strove to please me, to whom he knew justice and the poor were dear and a care. 17. The course of evil work, — that is to say, Your father Josiah hastens to good, but you Joakim rush headlong to evil and ruin. For course in Hebrew it is מרוצה merutsa, which also signifies oppression, by which he exacted immoderate labors from his subjects. Thus Vatablus.
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It is asked whether Joakim died in Babylon or in Jerusalem? St. Jerome here and Rabanus, the Seder Olam and Prado in chapter xix of Ezekiel answer that Joakim died in Babylon, and they prove it from II Paralipomenon xxxvi, 6, where Joakim is said to have been led into 18. They shall not mourn for him. — A just punishment of the proud tyrant, namely Joakim, was that he died and lacked burial and lamentation, both private, by which brothers and kinsmen are accustomed to mourn a dead sister or brother, saying: Alas! my brother, alas! my sister! and public, by which subjects mourn their lord and king, saying: Alas! Lord, alas! our renowned king! or, as it is in Hebrew, alas! his glory! as if to say: Troy was, and the great glory of the Teucrians, the glory of the Josiahs.
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19. With the burial of an ass shall he be buried. — The Arabic translator renders it: In the grave of an ass shall he be buried, which signifies greater contempt. Hugh understands by the burial of an ass, first, hell in which the rich man Epulo was buried, Luke xvi; second, infamy, because, he says, the memory of the wicked after death stinks like a corpse. But these are mystical. Such also is that saying of Olympiodorus in chapter vi of Ecclesiastes: A teacher, he says, who teaches well but lives badly, shall be buried with the burial of an ass; he lived like a horse and mule without understanding, he will die and be buried like a horse and mule. According to the letter therefore the sense is what the Chaldean expressed: As they cast out the corpse of an ass, so shall they cast out his corpse, which Cicero, Philippic 1, said: "To be carried out with unburied burial;" and Suidas: "Like some horse your grave shall you have in a chasm." He speaks of Joakim, that is to say, Joakim the king shall not be buried, but slain shall be cast out beyond the city into a field or dunghill, as a dead ass is cast out, as is evident in chapter xxxvi, verse 30. Thus Baltasar was buried, and Pompey and other glorious princes. Did not the Wise Man truly say: "Over these four the way is slippery: over ice: over a wet place and mud: over glory and ambition: over the beauty of women?" It is rare and memorable what Pliny writes, book xxxvi, chapter xii, that by the just judgment of God it came to pass that it is unknown who were the builders of the Egyptian pyramids, because they themselves in these insane structures (which when transferred to Rome are still a wonder to those who behold them) exhausted the riches of kings, and sought for themselves eternity of name among posterity. Thus also in Rome those magnificent palaces of Augustus, Tiberius, Decius, Diocletian, etc., have been overthrown, so that it is scarcely known where
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Babylon: whence what is said here, cast out beyond the gates of Jerusalem, amounts to the same as if he said, outside, not in the city, not in the sepulchre of the fathers; but in a foreign region he shall be cast out dead, says Prado. But I answer that Joakim died in Jerusalem. This is proved first, because it is sufficiently signified here; secondly, Josephus expressly asserts it, X Antiq. viii; thirdly, thus think Jeremiah, Theodoret, Hugh, St. Thomas, Lyra, Abulensis and Castro. To the place in Paralipomenon Lyra responds that Nebuchadnezzar led, that is thought, intended and began to lead Joakim into Babylon; but, changing his mind, he brought him back to Jerusalem, and there killed him; secondly and better, I answer that Joakim was led into Babylon in the third year of his reign, when Daniel was carried away, and this can be gathered from the Hebrew Daniel 1, 1; but soon Joakim, making peace with Nebuchadnezzar and promising him tribute, was sent back by him to Jerusalem: where again rebelling in the eleventh year of his reign, by the robbers of the Chaldeans, as is said in IV Kings xxiv, 1 (who were part of the army and soldiers of Nebuchadnezzar, whom he himself had sent against Pharaoh) Jerusalem being intercepted, he was killed in it, and dragged outside the gates, unburied, like an ass cast into a dunghill, that he might be torn by birds and beasts, Jeremiah xxxvi, 30. Putrefied and cast out. — Note: For putrefied (as also the Septuagint translates), in Hebrew it is סחוב sachob, that is, dragged; Vatablus and the Chaldean translate it, lacerated, namely from the dragging, and thence putrefied, as our translator renders it. For from dragging follows laceration and tearing, from laceration putrefaction. Whence the Septuagint elsewhere translates διασπᾶν, that is, to tear apart, to rend, to mangle. Therefore Joakim was not putrid, extracted from the sepulchre, as St. Thomas wishes, but remained altogether unburied, cast into a field, and there putrefied. Whence Sanchez thinks there is here a hysteron proteron: for Joakim was cast out first, then putrefied. Symmachus translates: As dung he was cast out; Theodotion: Cast out as dung. Note secondly: King Joakim was punished with so unworthy and infamous a penalty, both on account of other crimes, and because he himself treated Jeremiah unworthily, and burned his prophecies: for Jeremiah assigns this reason to him, cap. xxxvi, vers. 29 and 30. The Scholastic History adds, and from it Abulensis and Sanchez, that Joakim abjured God and the worship of God; and therefore in his corpse was found the mark of the idol Codonazar, which he worshipped; but they do not cite an ancient and certain author of this history; wherefore this appears to be a Rabbinic invention. Again, learn here how wretched an end impious princes have, God punishing them. The first of the emperors to be a heretic was Constantius: he was struck by sacred fire and perished, says Pomponius Laetus; after him Julian, who in battle against the Persians was pierced by an arrow and fell, as Aurelius Victor testifies; Valens was routed by the Goths, hid in a hut, and was burned by the enemy; Zeno, seized by the comitial disease, was buried alive by his wife Ariadne, as Cedrenus testifies; him followed Basiliscus, who together with his wife and children perished by hunger, says Procopius, lib. I Vandal. The Emperor Anastasius, a heretic, when he learned from an oracle that he must perish by fire, dug a cistern in his palace, into which, when a fire arose, he could take refuge: but struck by a sudden thunderbolt, he perished, as Pomponius Laetus and others relate to Baronius. What shall I say of Heraclius? he, contaminated by heresy and lust, was so punished by God that, with his groin turned upward and always stretched toward his face, he perpetually urinated; but to turn away the urine, he was accustomed to place a tablet on his belly, says the same Pomponius. Shall I pass over in silence Heraclonas, son of Heraclius, and heir of impiety? his nose was cut off: but to his wife Martina her tongue was cut off: both were finally deprived of empire and sent into exile, says the same Pomponius. What shall I mention of Constans and Philippicus? the former was killed by a domestic slave in the bath; the latter was deprived of empire and sight by senators, says the same Pomponius. Arnolph, son of Carloman, when he turned his mind to robberies and the plundering of temples, was struck by God with a louse disease and died, says Liutprand, lib. I, cap. ix. Huneric, king of the Vandals in Africa, when he raged against the orthodox, was similarly eaten away by worms swarming everywhere and expired, as Victor of Utica testifies, lib. III Vandal. I omit Leo, Constantine Copronymus, Nicephorus, Leo VIII, Michael, Theophilus and other Emperors of the East, whom histories relate to have felt God's vengeance, being heretics and impious. See Thomas Bosius, lib. xxii De Signis Eccles. 20. Ascend Lebanon. — The discourse is not to Joakim, as Dionysius wishes; but to Jerusalem (for indeed ascend in Hebrew is feminine) to whom it is said ironically, that she should climb the highest mountains, namely Lebanon and Bashan, and from there call out to those passing by, and implore their aid, that they themselves might avert the final destruction threatening Judaea and Jerusalem, because their friends the Egyptians have likewise been crushed by the Chaldaeans, so that they cannot bring aid to the Jews. Thus St. Jerome, Rabanus, Theodoret, Hugh, Lyran and Vatablus. For Pharaoh Necho, king of Egypt, had appointed Joakim king of Judaea: whence then Pharaoh ruled over Syria and Judaea, but soon in the 4th year of Joakim, Nebuchadnezzar coming from Chaldaea clashed with Pharaoh near the Euphrates, and defeated him, as is evident from Jeremiah xlvi, 2; and soon he took Syria and Judaea from him, and led away Joakim the king appointed by him, whom after 8 years he killed again as he rebelled. For this is what is said in IV Kings xxiv, 7: "And the king of Egypt added no more to come out of his land: for the king of Babylon had taken from the river of Egypt even to the river Euphrates, all that belonged to the king of Egypt." Wherefore the Jews could no longer hope for aid from the Egyptians: nay rather Nebuchadnezzar, growing daily in victories, after
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the capture of Sedekias, and after the destruction of Jerusalem, entered Egypt and subdued it, and killed Pharaoh, as will appear in chapter xliv. In like manner Judaea, being intermediate, shared in the wars between the kings of Asia and Egypt, namely between the Seleucids and Ptolemies in the time of the Maccabees, as I said in Daniel chapter xi. Cry to those passing by. — In Hebrew מעברים meabarim, that is cry from Abarim, a mountain of Moab, into which Moses ascended about to die, Deuteronomy xxxii, 49; the Chaldean, cry to the fords; Theodotion, cry to the sea; Vatablus, cry out to those crossing the river, that is the Egyptians, who dwell beyond the Jordan and the Red Sea; Symmachus, cry against; Our version: "Cry to those passing by;" for עבר abar means to pass, and מ min, that is from, often is taken for to, and any other preposition. 21. In abundance, — in prosperity. The Septuagint for בשלות bescalot read בשלות kescalot; for they translate: In thy fall, in thy ruin. This is thy way from thy youth. — "Way," that is custom, as if to say, From the time thou didst begin to be my Synagogue under Moses, thou didst likewise begin to be rebellious to me. Thus St. Jerome and others. See what is said in chapter xxii, 2. This is what Isaiah says, chapter xlviii, 8: "I called thee a transgressor from the womb."
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22. All thy shepherds (in name only, but in truth robbers) the wind shall feed. — Note first, by shepherds are understood kings, rulers, teachers, priests; by lovers, the Egyptians, as I said; second, to be fed by the wind is to pursue frivolous, vain and empty things, as if to say, Thy princes shall be frustrated in their hope and in the aid of the Egyptians which they expect. Thus Hugh and Lyran, wherefore they shall vainly boast and delight themselves in this hope; as if fed by the wind of vanity, and like chameleons fed by air. A similar proverb exists, but in another case: To hunt or feed on wind, Proverbs x, 4: "He that trusteth in lies, he feedeth on winds," that is vainly, fruitlessly and unstably labors.
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It can secondly, with St. Jerome and the Chaldean, be explained thus, as if to say, Thy princes shall be scattered hither and thither in every wind. Third, מרעם tirem can be translated, shall feed: again for tirem can be read תרעם teroem, that is shall crush, as if to say, They shall soon be crushed, just as if the wind had driven them away. Fourth, others translate: All thy shepherds shall think, or, shall love the wind. For רעה raa, which to the Hebrews means to feed, to the Syrians means to think and to love. Symbolically, the Shepherds of the Church are sometimes fed by the wind of pride. Isaiah lvii, 13: "The wind shall carry them all away, the blast shall take them." Because of all thy wickedness, — on account of all thy wickedness. 23. Thou that dwellest in Lebanon; — O nation, that dwellest in Jerusalem, as if in Lebanon, because from the cedars of Lebanon thou makest nests for thyself, that is houses and palaces, and thou excellest and art celebrated among other nations as if a cedar of Lebanon, as if to say, Thou who now aboundest, gloriest, art proud in thy delights and riches, how shalt thou groan, when a bitter end and destruction shall come to thee?
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Note: To sit in Lebanon means to live proudly, securely, opulently; just as if one were dwelling in Lebanon, a high and fertile mountain. The same is signified by nesting in cedars. It is a metaphor from birds, which seem safe to themselves when they nest in lofty trees; hence in chapter xxx, 16; Jeremiah says: "When thou shalt lift up thy nest as the eagle, I will bring thee down from thence." How hast thou mourned? — Thus both the Septuagint translate it. In Hebrew it is נחנת nechant in the niphal, that is, how wilt thou beseech, how wilt thou ask for grace and mercy? For חנן chanan in the qal means to have mercy, but in the niphal passive it means to ask for mercy, to pray, to sigh, to groan: perhaps also the Interpreter with the Septuagint read for nechant, נהית nahit, that is, how wilt thou lament? For נהה nacha indeed means to lament: or, as Maldonatus wishes, for nechant they read מאנחת neenacht by metathesis: for אנח anach means to sigh. Now nechant Pagninus and others translate: How gracious wilt thou be? or what grace shall be thine? namely from thy most beautiful palaces, when they shall be burned, or, as Vatablus, how pleasing, or acceptable wilt thou be? (namely to God), when thy sorrows shall come, so that namely he may snatch thee from them. But these senses are cold and less apt and suitable. 24. As I live, saith the Lord: because if Jeconias shall be. — From Joakim the impious father he passes to the impious son, namely Joachin. Whence he says: Jeconias son of Joakim, — and his successor in the kingdom, who in Hebrew is here called Conias out of contempt: for the first letter iod is taken from him, so that his dejection and captivity may be signified; just as to Abram the letter h is added, and he is called Abraham, so that his exaltation may be signified, that he shall be the father of a great multitude: secondly, Conias, that is, preparation of God, signifies that he was destined and prepared for punishment and captivity. Thus St. Jerome.
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A ring on my right hand. — Note: The ancients wore rings, first, for sealing; secondly, for ornament; thirdly, for mutual love, as bridegroom and bride, Cant. viii, 6; hence they wore it on the fourth finger of the left hand. Thus even now the ring is usually placed on the finger which is next to the smallest, and from this it is called the ring finger, because this is the finger of the heart, and therefore it was ordained by the Egyptians that it be adorned with a ring as with a crown. The same priests about to sacrifice anointed with perfumes. The reason was that anatomists relate that a small nerve born from the heart tends through the back to that finger, and ends in it. Thus Pierius, hieroglyphics 36. The sense therefore is, as if to say: If Jeconias shall be to me so joined as a ring, and the ring finger and the heart's finger, yet I will pluck him from me and cast him away. Again, even if Jeconias were to me so necessary and joined, dear and precious as a signet ring, which is never taken from the hand of him who wears and seals with it (which truly is not); yet on account of his crimes I will pluck him from me, and lead him with his mother and princes into Babylon, and there he shall die, IV Kings chapter xxiv. Thus St. Jerome, Rabanus, Hugo. Some think that Jeremiah alludes to friends, who engrave in the seal of a ring those whom they love or venerate, as Cicero relates of Epicurus, in the book On Ends: "His image," he says, "our friends have not only in paintings, but also in cups and rings." Thus our Sanchez in Isaiah xlix, 16, and in this place: A ring, he says, is put metonymically for the image engraved on the seal of a ring. But this image was of those whom they loved most intensely, so that through it they might have them as it were always before their eyes. Tropologically, Prelates and priests as rings seal the faithful with the image of Christ: if these seal them with an evil example with the image of the demon, they shall be thrust into the eternal infernal prison: "Because he who loses life cannot save by doctrine," say Hugo and a Castro. 25. And in the hand of Nabuchodonosor. — And signifies, that is; it is clear from the preceding. It is similar in Acts vii, 20; Daniel xiv, 13, and elsewhere.
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27. Into the land, to which they lift up their soul, — into the land, namely into Judea their native land, which they love, and which they desire with their whole soul, and toward which they yearn most greatly, they shall not return; for Jeconias, and his mother and kinsmen shall die in Babylon. Note: The soul is lifted up in hope and desire; because the soul through desire is as it were raised toward the desired thing, and toward its attainment, and through hope toward the thing itself as it were elevated. Thus St. Jerome. Tropologically, the captivity of Babylon is the captivity of Gehenna, in which the gravest punishment is not to be able to depart from it, but to be forever an exile from heaven and earth, to dwell forever with devouring fire, with dragons and demons.
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28. Is he a vessel of clay? — In Hebrew it is עצב etseb, that is, a carved thing, or rather an idol (so called because it brings sorrow and disturbance to its worshippers) contemptible and broken; Vatablus, a log; Symmachus, refuse, or rubbish, as if to say: Is Jeconias, who was adored by his people as an idol, now in captivity vile, abject, broken like a vessel, or an idol of clay if it be shattered? For Jeconias reigned only three months.
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Let princes note that unless they establish their wealth, glory and kingdom in the fear of God, these things will not be stable, but they themselves along with them, like vile and useless vessels, will be broken and cast away: so also priests, if they act foolishly and do not satisfy their office, will be cast into a dunghill, like salt that has lost its savour. 29. Earth, earth, earth. — Note: He repeats the word earth three times; because Judaea was warned three times by God, namely in the threefold destruction of three kings, that is, Joachaz, Joakim and Joachin. Moreover he repeats the word earth, so that he might move them more and teach them that they are now to be desolated and will lack a king: for although Sedecias succeeded Jechonias, he was nevertheless wicked and therefore unhappy, so that with him it went worse for the Jews than if they had altogether lacked a king. Now Theodoretus takes earth properly; for, he says, because the Jews, who are partakers of reason and speech, do not hear the voices of God: hence he addresses the earth, a soul lacking reason, concerning which I said in Isaiah i, 2. Secondly, and rather by earth, understand the inhabitants of the earth; for he calls these earth, so that he might note, first, that they are earthly: they think not of heaven, but of earthly things; secondly, by the voice of earth he warns them that they think themselves to be cast down from this earth into Babylon, and after death into the abyss of hell beneath the earth. The Wise Man prudently said: "Never repent of having obeyed these three things: Truth, especially divine truth: good counsel given: the rooster awakening from sleep."
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Scribe. — Note that the Prophets prophesied not only by word, but also by writing, especially to preserve the memory of the prophecy; for Isaiah, chapter viii, 1, and Habakkuk, chapter ii, 2, are commanded to write their prophecies, since they prophesy of things far in the future; secondly, as Capella notes, the Prophets used to set forth certain prophecies before the doors of the temple for all the people to read, as Hosea, chapter viii, 12, suggests; thirdly, "write," that is, do ye write, as if to say: You, O Jews, who are accustomed to write in the book of genealogy the succession of your families, and especially your offspring if they be royal, write in it Jeconias, but barren. Barren. — In Hebrew ערירי ariri, that is, bereft of children, who is alone, as the myrica in the desert, which in Hebrew is called arar. Thus the Chaldean, Vatablus, a Castro. Hence Symmachus translated it, empty; the Septuagint and Theodotion, rejected; Aquila, not growing: because although Jeconias shall have a son Salathiel, and shall beget seven others in Babylonian captivity, as appears in I Paralipomenon iii, 15; yet neither these nor others shall he have who may succeed him in the kingdom: thus St. Jerome, Rabanus, Hugo; for Zorobabel the son of Salathiel was not a king, but a leader of the people returning from Babylon, and that only during the journey, and at most in the rebuilding of the city, temple and houses, for shortly after he himself returned to Babylon, and died there; but the principality of the Jews was in the hands of Jesus the son of Josedec, and other High Priests succeeding one another, until Herod, as Eusebius expressly teaches, book I of his History, v; Josephus, XI Antiquities, iv, and others. Thus today God says to many wicked princes and nobles: Write this man barren; whence very many most noble families perish. Otherwise St. Jerome explains it through Sanchez: Jeconias, he says, is called barren and unfortunate; because in those days, namely of his life, he shall receive no son who shall hold the scepter, or have power in the land of Juda. Whence he says: "Write this man barren: a man who in his days shall not prosper. For there shall not be of his seed a man that shall sit (in his days, namely) upon the throne of David." But the former exposition is the common one, and more plain and serious. You will say: Christ descended from Jeconias, and reigned in the house of David, Luke i, 32; therefore Jeconias was not a barren king. I answer, Christ's kingdom was not temporal, of which Jeremiah speaks, but spiritual. You will say secondly: Sedecias succeeded Jeconias as king. I answer, Sedecias was not of the seed, that is, the offspring of Jeconias, but his uncle, worse than his nephew. Whence in a very short time after, both the king and the kingdom under him utterly perished. Thus St. Jerome. because in those days, namely of his life, he shall receive no son who shall hold the scepter, or have power in the land of Juda. Whence he says: "Write this man barren: a man who in his days shall not prosper. For there shall not be of his seed a man that shall sit (in his days, namely) upon the throne of David." But the former exposition is the common one, and more plain and serious. Morally note here the remarkable freedom of the Prophet in rebuking even kings and princes. Thus Nathan freely rebuked David for the murder of Urias, II Kings xii, 1, and Elias rebuked king Achab, III Kings xviii, 18: "It is not I," he says, "that have troubled Israel, but thou, and thy father's house, who have forsaken the commandments of the Lord, and have followed Baalim." Then approaching the whole people gathered by command of Achab: "How long," he says, "do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him," verse 21. The same to king Ochozias: "Because," he says, "thou hast sent messengers to consult Beelzebub the god of Accaron, as if there were no God in Israel, etc., therefore thou shalt surely die," IV Kings i, 16. Thus Eliseus to king Joram: "What have I to do with thee? go to the prophets of thy father, and of thy mother;"; and: "The Lord of hosts liveth, in whose sight I stand, that if I did not reverence Josaphat the king of Juda, I would not have looked upon thee, nor regarded thee." IV Kings chapter iii, 13 and 14. Thus Jehu the prophet to Josaphat, otherwise a pious king: "Thou givest," he says, "aid to the impious (Achab), and joinest thyself in friendship with those who hate the Lord; and therefore thou hast deserved the wrath of the Lord; but good works have been found in thee," etc., II Paralipomenon xix, 2. Thus Zacharias the son of Jehoiada rebuked King Joash and the princes: "Why do you transgress the commandment of the Lord, which shall not be profitable to you, and have you forsaken the Lord, that he should forsake you?" and therefore he was stoned by them, saying: "May the Lord see, and require it," II Paralipomenon xxiv, 20. Thus the Prophet sent to King Amaziah: "Why," said he, "have you worshipped the gods?" etc., to whom the king: "Art thou the king's counsellor? hold thy peace, lest I kill thee;" then he: "I know that God hath determined to destroy thee, because thou hast done this evil, and moreover hast not obeyed my counsel," II Paralipomenon xxv, 15. Thus Azariah rebuked King Ozias offering incense: "It is not thy office, Ozias," said he, "to burn incense to the Lord, but the priests': go out of the sanctuary;" and when the king threatened him, he was smitten with leprosy, IV Kings xxvi, 18. Thus Isaias rebuked Ezechias, because he had shown his treasures to the Babylonians, Isaias xxxix, 3, and Manasses for idolatry; and therefore he was sawn asunder by him. Thus John the Baptist rebuked the Pharisees: "Generation," said he, "of vipers, who hath shewed you to flee from the wrath to come?" Matthew iii, 7; and Herod: "It is not lawful for thee to have thy brother's wife;" and therefore he was beheaded. Thus Christ reproved the Scribes and Pharisees, Matthew xxiii, throughout the chapter, and often elsewhere. Thus Paul to the high priest commanding him to be struck: "God shall strike thee," said he, "thou whited wall," Acts xxiii, 3. Thus St. Stephen with the people rebuked them: "Stiffnecked," said he, "and uncircumcised in heart and ears, you always resist the Holy Ghost, etc. Your fathers killed them who foretold of the coming of the Just One, of whom you have now been the betrayers and murderers," Acts chapter vii, 51. Thus St. Ambrose rebuked and corrected Theodosius, St. Bernard rebuked William Duke of Aquitaine. Thus Babylas Bishop of Antioch repressed the Emperor Numerianus coming to the church and wishing to inspect the secret mysteries thereof, saying: "It is not lawful for thee, polluted by the sacrifices of idols, to enter the church, and to behold the divine mysteries with defiled eyes." Offended by this, the Emperor had him tortured and put to death, but the Emperor himself was shortly after slain by his father-in-law. Thus Nicephorus, lib. vi, cap. xxxiii. Finally, most aptly and freely, the Blessed Peter Damian applies these oracles and threats of Jeremias concerning Joachin to Cadalous Bishop of Parma, the antipope, who called himself Honorius II: "Why," said he, "through ambition to attain the summit and inaccessible height, hast thou stirred up almost the whole world into the tumult of thy condemnation? so that they might cry out that word of Jeremias: Earth, earth, earth, hear the word of the Lord. Write this man barren, a man that shall not prosper in his days. And thou on the contrary mayest fitly answer with the words of the same Prophet: Woe is me, my mother, why didst thou bear me a man of strife, a man of discord in all the earth? For indeed, when every religious man abhors to undertake the burden of so laborious a See, and will not consent to be placed there by any prayers of men, why dost thou not only not prepare to flee from the burden of burdens, as St. Leo the Pope said, but also, offering prayers and money, dost thou anxiously strive to thrust thyself in? thou art rightly called Cadalous, as it were casus laou, that is, the fall of the people. O heaven! O earth, O tragedy unheard of in all the centuries before us, that a foreign Bishop, his own see despised, God ignorant, Peter ignorant, the Roman Church ignorant, should take counsel against the Roman Church! In Babylonia the Apostolic See held a possession, whence it received so much balsam each year, that it sufficed for an unfailing supply to the lamp which hung burning before the altar of Blessed Peter. Which possession, having received money, the Pope sold, and lost the canon of spices which he was wont to receive. Some time after, when the same Pope stood by the aforesaid holy altar as if devout and prayed, behold a certain terrible and aged old man struck him a violent blow, and said: Thou hast extinguished my lamp before me, and I will extinguish thy lamp before God. And he forthwith fell, and shortly after closed his last day. Which, I pray, of the two Popes seems to thee to be punished with the harsher severity? whether he who presumed to extinguish the lamp of the holy altar; or thou, who through the beginning of a furtive promotion strivest to darken the whole universal Church?" Finally, he concludes with these verses and predicts swift death for him: "Your life flies away in smoke, unforeseen death draws near, the swift end of your completed life impends upon you. I do not deceive you; you will die in the year you have begun." Thus he himself to Cadilo, in book I, epistle 20, and to the same, epistle 21: "Through Jeremiah it is said, chapter v: Shall I not visit upon these things, says the Lord? Indeed, just as by amplification it is said: Holy of Holies; so the Roman Church is venally distributed, a sin of sins. When Caesar Augustus died, the mourning Roman people cried out: Would that he had either not been born, or had not died! But of you, Cadilo, we rightly say: Would that you had either not been born, or had died immediately! The Emperor Diocletian, as Eutropius testifies in book ix, laid down the insignia of royal dignity, and not far from Salona for nearly nine years until his death remained a private man in the pleasant cultivation of a verdant garden. When he was earnestly urged by Herculius and Galerius to resume the empire, he said, abhorring it as if it were some plague: Would that you could see vegetables at Salona planted by our hands; you would never truly judge this burden to be imposed again upon our shoulders. Kings of gentile imperial dignities flee the heights, and priests of God, not priestly, but royal, indeed tyrannical authority over the human race pant after."
Machine translation from the Latin, not reviewed.
22:3
Hic ponitur comminatio contra reges secundum quod in persona propria puniuntur: et circa hoc tria facit. Primo enim ponitur annuntiandi praeceptum, et designat praedicationis locum, descende: quia templum ubi propheta stabat ad orandum, in eminentiori situm erat. Act. 10: descende, et vade cum eis nihil dubitans, quia ego misi illos. Secundo dat salutis consilium, petens auditum, audite. Psal. 2: et nunc reges intelligite, erudimini qui judicatis terram. Proponens consilium ut faciat bonum, servans justitiam: haec dicit dominus; facite judicium, executionem justitiae: quod proprie regis, et judicis est. Sap. 1: diligite justitiam qui judicatis terram. Et impediendo calumniam: et liberate vi oppressum. Psal. 81: eripite pauperem, et egenum de manu peccatoris liberate. Et ut vitet malum quantum ad injustam ablationem rerum: et advenam, et pupillum, et viduam nolite contristare. Exod. 22: advenam non contristabis; neque affliges eum. Et quantum ad occisionem innocentium: et sanguinem innocentem ne effundatis. Exod. 23: insontem et justum non occides, quia adversor impium.
22:4
Et ponit consilii fructum, proponens praemium servantibus: si enim facientes feceritis verbum istud, ingredientur per portas domus hujus reges de genere David. Supra 17, idem.
22:5
Et poenam contemnentibus: quod si non audieritis verba haec, in memetipso juravi, quia majorem non habeo. Hebr. 6: Abrahae namque promittens Deus, quoniam neminem habuit per quem juraret majorem, juravit per semetipsum. In solitudinem. Isa. 1: desolabitur sicut in vastitate hostili. Domus, regia, vel templum.
22:6
Tertio praedicit imminens periculum: et primo in regiam urbem, tangens gloriam: quia haec dicit dominus super domum, scilicet Jerusalem: tu mihi caput; idest, tu fuisti mihi caput in toto regno, sicut Galaad caput in planitie quae est in summitate Libani, ubi Laban invenit Jacob, Gen. 31. Psal. 86: diligit dominus portas Sion super omnia tabernacula Jacob. Praedicit futuram poenam, ponens poenae inflictionem quantum ad desolationem urbium: si non posuero, quasi dicat, non credatur mihi, urbes, tibi subditas. Joel. 2: quasi hortus voluptatis terra coram eo, et post eum solitudo deserti. Et quantum ad occisionem hominum, ponens interficientem: et sanctificabo; quasi dicat: ad meum praeceptum implendum deputabo. Simile Isa. 13: ego mandavi sanctificatis meis, et vocabo fortes meos in ira mea, et cetera. Et interfectionem: et succident cedros, idest majores de populo, ut servetur metaphora. Zach. 11: aperi Libane portas, et comedet ignis cedros tuas; ulula abies, quia cecidit cedrus, quoniam magnifici vastati sunt.
22:8
Ponens etiam poenae inflictae stuporem: et pertransibunt gentes: ubi ponit interrogationem stupentium: quare fecit dominus sic civitati huic? Et responsionem audientium: et respondebunt. Deut. 29: et dicent omnes gentes: quare sic fecit dominus terrae huic? Quae est ira furoris ejus immensa?
22:9
Et respondebunt: quia dereliquerunt pactum domini quod pepigit cum patribus eorum, et cetera. Secundo ponitur comminatio contra regiam stirpem: et primo contra Joakim filium Josiae, ibi, quia haec dicit dominus, secundo contra Joatham filium Josiae, ibi, vae qui aedificat domum suam in injustitia; tertio contra Jeconiam filium Joakim, ibi, vivo ego, dicit dominus. Et de his habetur 4 Reg. 24. Circa primum duo.
22:10
Primo ponitur comminatio; ubi interdicit luctum pro Josia occiso: nolite flere mortuum, scilicet Josiam. Eccl. 22: modicum plora super mortuum, quoniam requievit. Et indicit planctum pro Joatham a Pharaone captivato; plangite eum. Job 20: oculus qui eum viderat non videbit, neque ultra intuebitur eum locus suus. Fletus autem dicitur cum emissione lacrymarum; luctus addit quamdam solemnitatem; sed planctus adhuc addit conquestionem per verba.
22:11
Secundo ponitur comminationis confirmatio per sententiam divinam: quia haec dicit dominus ad Sellum, Joakim, quia omnes filii Josiae dicti sunt Sellum, idest consummatio, eo quod in ipsis regnum finitum sit. Isa. 22: quasi pilam mittet te dominus in terram latam, et spatiosam. Et secundum hoc tota prophetia istius capituli facta est temporibus Joakim; et dicit captivitatem Joatham quasi praeteritam, et praedicit aliorum captivitatem quasi futuram. Sed Hieronymus vult quod istud quod dictum est, exponatur de Sedecia, et quod hucusque prophetia facta sit temporibus Sedeciae a principio 2 capitis, et deinceps super Joakim.
22:13
Hic ponitur comminatio contra Joakim. Et primo arguit culpam injustae aedificationis, ponens injustum aedificium: vae ei qui aedificat, scilicet Joakim filio Josiae, coenacula, cameras, et proprie illas ad quas ascenditur scalis vel gradibus, a coenando dictas. Eccli. 21: qui aedificat domum suam impensis alienis, quasi qui colligit lapides suos in hyeme. Amicum suum opprimet frustra, petens scilicet auxilium ad aedificandum. Levitic. 19: non remaneat merces mercenarii tui apud te usque mane.
22:14
Ponens etiam aedificii ornatum: qui dicit: aedificabo mihi domum latam (...) laquearia, quae cameris elevatis in solarium observatione succedunt, synopide, colore rubeo dicto a Synope civitate Persarum.
22:15
Secundo excludit falsam fiduciam, qua promittebat sibi prosperitatem, quam pater suus Josias habuerat ponens stultam comparationem: numquid regnabis, quoniam confers te cedro? Patri tuo. Psal. 36: vidi impium superexaltatum et elevatum sicut cedros Libani. Et ostendit eorum discretionem, proponens patris justitiam: pater tuus comedit; et tamen propter abundantiam non deseruit justitiam; et ideo prospere sibi successit. Job 19: cumque sederem quasi rex, circumstante; eram tamen maerentium consolator.
22:17
Et proponens filii injustitiam: tu vero oculi, quantum ad cognitionem, et cor, quantum ad affectionem cordis, ad avaritiam, quantum ad injustam rerum ablationem, calumniam, falsam criminis impositionem, ut tali occasione opprimeret, ad cursum mali, quasi dicat. Quod corde conceperas, opere explebas. Genes. 6: cuncta cogitatio humani cordis intenta est ad malum omni tempore. Tertio comminatur poenam propter hoc dicit dominus. Et primo quantum ad ipsum regem, privatione planctus: non plangent, consanguinei, non concrepabunt, simul concordantes subditi. Supra 16: non plangentur, et non sepelientur: in sterquilinium super faciem terrae erunt.
22:19
Et privatione sepulturae: sepultura asini sepeliuntur: quia projectus bestiis devorandus. Isa. 14: omnes reges gentium, universi dormierunt in gloria, vir in domo sua; tu autem projectus es de sepulcro tuo, quasi stirps inutilis, pollutus, et obvolutus cum his qui interfecti sunt gladio, et descenderunt ad fundamenta laci. De illo autem Joakim diversa in diversis inveniuntur 4 enim Reg. 24, dicitur, quod immisit dominus latrunculos vicinarum gentium contra ipsum, qui interfecerunt ipsum; et dormivit cum patribus suis. 2 vero Paral. 36, dicitur, quod ascendit contra eum rex Babyloniae, et duxit eum in Babyloniam quasi captivum. Josephus autem dicit, quod cum ingressus esset civitatem Nabuchodonosor, vel Nabuzardam, fregit pactum, et interfecit multos juvenes, cum quibus et Joakim. Hic autem dicitur, quod fuit insepultus. Et ideo ad concordiam omnium horum sciendum est, quod iste Joakim substitutus fuit a Pharaone Joatham fratri suo, et regnavit post cum rege Aegypti. Tandem VIII anno regni ejus, venit Nabuchodonosor contra eum, et tradidit se sibi. Et factus est ei tributarius duobus annis. In decimo autem anno rebellavit. Unde Nabuchodonosor venit contra eum, et captivum ducebat in Babyloniam: cui in via confoederatus est, et reversus est in Jerusalem. Sed Nabuzardam, congregatis latrunculis vicinarum gentium, intravit Jerusalem, et frangens pactum, interfecit eum: quo sepulto in sepulcris regiis a populo terrae, Nabuzardam indignatus fecit eum effodi, et projici bestiis devorandum.
22:20
Secundo contra principes ipsius ponens eorum contritionem: ascende Libanum, montem templi, in Basan, quae subjacet monti Jerusalem. Isa. 40: super montem excelsum ascende tu qui evangelizas Sion. Amatores, principes et defensores. Ponens etiam hujus rationem ex inobedientia: locutus sum ad te in abundantia tua, idest quando bonis a me traditis abundabas. Supra 6: audite vocem tubae. Et dixerunt, non audiemus. Et ex antiqua consuetudine: haec est via, scilicet inobedientia, ab adolescentia, scilicet a tempore quo egressa est de Aegypto. Isa. 48: transgressorem ex ventre vocavi te. Supra 2: a saeculo confregisti jugum meum, rupisti vincula mea, et dixisti: non serviam.
22:22
Et ponit contritionis modum et ordinem: omnes pastores tuos, idest principes, pascet ventus, dispersionis in captivitatem, amatores, Aegyptii. Oseae 12: Ephraim pascit ventum, et sequitur aestum. Tertio comminatur contra ipsam civitatem regalem, confusionem: et tunc confunderis (...) quae sedes in Libano, in quo designatur superbia. Roman. 6: quem ergo fructum habuistis tunc in illis in quibus nunc erubescitis? Et dolorem.
22:23
Quomodo congemuisti cum venissent tibi dolores, quasi dolores parturientis? Praeteritum pro futuro. Psal. 47: ibi dolores ut parturientis.
22:24
Hic ponitur comminatio contra Jechoniam: et primo comminatur captivitatem: secundo sterilitatem, ibi, terra, terra, terra. Circa primum duo. Primo ponitur captivitatis comminatio quia comminatur dignitatis amissionem, et divini auxili destitutionem: si fuerit Jechonias filius Joakim regis Juda annulus in manu: quantumcumque in loco murato ut, quamvis rex populi mei; evellam, privando ipsum dignitate sua, et auxilio meo. Apocalyp. 2: amovebo candelabrum tuum de loco suo, nisi poenitentiam egeris. Comminatur etiam hostium servitutem: et dabo te. Thren. 1: dedit me dominus in manu de qua non potero effugere. Comminatur etiam captivitatem: et mittam. Baruch 3: quid est, Israel, quod in terra inimicorum es? Inveterasti in terra aliena.
22:28
Secundo ponitur comminationis admiratio: numquid vas fictile, atque contritum vir iste Jechonias? Quasi, nullam soliditatem virtutis, vel potentiae habens, voluptate, quia dominus in ipso non delectatur. Eccli. 21: cor fatui quasi vas confractum et omnem sapientiam non tenebit.
22:29
Hic comminatur sterilitatem, quae nec tenebit fructum praesentis prosperitatis: terra, terra, terra, quasi dicat: ex quo homines non audiunt, saltem insensibilia obediant. Vel est methonimia, continens pro contento. Et dicit ad majorem expressionem; vel propter tres partes terrae. Deut. 32: audiat terra verba oris mei. Scribe, quasi sententiam, quae scripto traditur, ut in memoria conservetur. Supra 17: peccatum Juda scriptum est stylo ferreo in ungue adamantino. Sterilem, quia mente non concipiet ea quae sibi forent utilia. Non prosperabitur, in operibus suis. Erit etiam sterilis, quantum ad fructum successionis in dignitate regali. Nec enim erit vir, qui sit purus homo: Christus enim de semine ejus fuit; sed fuit Deus et homo, Matth. 1. Nec illo regnandi modo rex fuit, sed regnat aeternaliter ad dexteram Dei patris. Potestatem habeat, quasi regiam. Quia Zorobabel nepos ejus, rex populi non fuit.
22:30
Infra 36: non erit ex eo qui sedeat super solium David et cetera. Nota super illud, nolite flere super mortuum, quod non multum plorandum est super mortuum propter planctus inutilitatem. Eccli. 38: ne dederis in tristitia cor tuum, sed repelle eam a te. Propter mortis communitatem. 2 Reg. 14: omnes morimur, et quasi aquae dilabimur in terram, quae non revertuntur. Propter culpae immunitatem. Sapien. 4: raptus est ne malitia mutaret intellectum illius, aut ne fictio deciperet animam illius. Propter laboris quietem. Apocalyp. 14: amodo jam dicit spiritus ut requiescant a laboribus suis. Propter gloriae consecutionem. 2 Corinth. 5: scimus enim, quod si terrestris domus nostra hujus habitationis dissolvatur, quod aedificationem ex Deo habemus, domum non manu factam, sed aeternam in caelis. Item super illud, omnes pastores tuos pascet ventus, nota, quod pastores Ecclesiae quandoque pascit ventus elationis. Isa. 57: omnes eos auferet ventus, tollet aura. Ventus nimiae expectationis. Eccli. 34: quasi qui apprehendit umbram, et persequitur ventum, sic et qui attendit ad visa mendacia. Ventus captivitatis. Ezech. 5: tertiam partem disperges in ventum, et gladium nudabis post eos. Et futurae damnationis. Supra 18: sicut ventus urens dispergam eos coram inimico; dorsum et non faciem ostendam eis in die perditionis eorum.
22:3
… It speaks very often of the oath; sometimes it even reports its formula (cf. Num. 33:10; Deut. 1:34; II Kings 19:8; Jer. 22:3); all this without ever indicating or suggesting that it is a morally illicit act. Indeed more than once Scripture advises or commands swearing (cf., for example, Num. 5:19; 30:3-16; …
… defend her, she is at the mercy of the violent (cf. Job 22, 9; 34, 3, 21; Ps. 95, 6; Wis. 4, 10; Is. 1, 23; 10, 2; Jer. 7, 6; Ex. 22, 7, 25; Mal. 3, 5, etc.); she is consoled and helped only by the charitable man (cf. Job 29, 13; 31, 16; Jer. 22, 3; Zech. 7, 10; Is. 1, 17; etc.). …
22:6
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. …
22:10
… consent, or because the new king was hostile to Egyptian policy, or because Josiah's eldest son was scheming to obtain the throne, Necho, after barely three months of reign, deposed J. and sent him as a prisoner to Egypt, where he died (II Kings 23:31-34; Jer. 22:10-12): in his place he installed Eliakim, changing his name to Jehoiakim (v.).
22:11
JOACHAZ (SELLUM). - King of Judah (609 B.C.), son of Josiah (v.), also called Shallum (Jer. 22:11). He was raised to the throne, after his father's death, with popular support, although the rightful heir was his brother Eliakim, firstborn of Josiah.
22:19
… For important persons monuments were erected on the tomb (cf. for the Maccabees: I Mach. 13, 27-30); while the lack of burial and lying unburied was considered a misfortune or a punishment (I Sam. 17, 44; I Reg. 13, 22; Jer. 9, 22; 22, 19; etc.).
22:23
poetic texts (cf. Iudc. 9, 15; Is. 2, 13; 60, 13; Jer. 22, 23; Ez. 17, 3; 27, 5; 31, 3; Zach. 11, 1; Ps. 28, 5; 91, 13, etc.) and in the historical ones (cf. I Reg. 5, 6, 9, 11, 13, etc.) already the Egyptians exploited the famous woods …
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.