God reproves evil governors; and promises to send good pastors; and Christ himself the prince of the pastors. He inveighs against false prophets preaching without being sent.
God reproueth the euil gouerners, promising to reduce the reliques of the people from dispersion; 4. to send good pastors; and Christ the chiefe Pastor. 9. Falseprophetes are threatned: 16. The people warned, not to heare them, preaching without mission, 27. against Gods wil, 33. and calling Gods word a burden.
1Woe to the pastors, that destroy and tear the sheep of my pasture, saith the Lord.Guai contro i pastori, che dispergono, e lacerano il gregge del mio ovile, dice il Signore.VVOE to the pastors, that destroy and teare the flocke of my pasture, saith our Lord.Væ pastoribus qui disperdunt et dilacerant / gregem pascuæ meæ ! dicit Dominus. 2Therefore thus saith the Lord the God of Israel to the pastors that feed my people: You have scattered my flock, and driven them away, and have not visited them: behold I will visit upon you for the evil of your doings, saith the Lord.Per questo così parla il Signore Dio d'Israele ai pastori, che pascono il mio popolo: Voi avete disperso il mio gregge, e avete cacciato fuora, e non lo avete visitato: ecco, che io visiterò voi a motivo della malvagità delle vostre inclinazioni, dice il Signore.Therefore thus saith our Lord the God of Israel to the pastours, that feede my people: You haue scattered my flocke, and cast them out, and haue not visited them: Behold I wil visite vpon you the malice of your studies, saith our Lord.Ideo hæc dicit Dominus Deus Israël / ad pastores qui pascunt populum meum: / Vos dispersistis gregem meum, / et ejecistis eos, et non visitastis eos: / ecce ego visitabo super vos / malitiam studiorum vestrorum, ait Dominus. 3And I will gather together the remnant of my flock, out of all the lands into which I have cast them out: and I will make them return to their own fields, and they shall increase and be multiplied.Ed io raunerò gli avanzi del gregge mio da tutte le terre, dov'io gli avrò cacciati, e farolli tornare alle loro possessioni; e cresceranno, e moltiplicherannoAnd I wil gather together the remnant of my flocke out of al landes, into which I shal haue cast them out: and I wil make them returne to their fieldes, and they shal increase and be multiplied.Et ego congregabo reliquias gregis mei / de omnibus terris ad quas ejecero eos illuc: / et convertam eos ad rura sua, / et crescent et multiplicabuntur. 4And I will set up pastors over them, and they shall feed them: they shall fear no more, and they shall not be dismayed: and none shall be wanting of their number, saith the Lord.E farò sorgere per essi dei pastori, o che li pasceranno: Non avranno più umori, né paure: e del loro numero, non mancherà veruno, dice il SignoreAnd I wil raise vp pastors ouer them, and they shal feede them: they shal feare no more, and they shal not dread: and none shal be to seeke of the number, saith our Lord.Et suscitabo super eos pastores, et pascent eos: / non formidabunt ultra, et non pavebunt, / et nullus quæretur ex numero, dicit Dominus.
5Behold the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign, and shall be wise: and shall execute judgment and justice in the earth.Ecco, che vengono i giorni, dice il Signore, ed io susciterò a Davidde un Germe giusto, e regnerà come re, e sarà sapiente, e renderà ragione, e farà giustizia in terra.Behold the daies come, saith our Lord: & I wil rayse vp to Dauid a iust branch: and he shal reigne a king, and shal be wise: and he shal doe iudgement and iustice in the earth.Ecce dies veniunt, dicit Dominus, / et suscitabo David germen justum: / et regnabit rex, et sapiens erit, / et faciet judicium et justitiam in terra. 6In those days shall Juda be saved, and Israel shall dwell confidently: and this is the name that they shall call him: The Lord our just one.In que' giorni Giuda avrà salute; e Israele viverà tranquillo: e questo è il nome, col quale egli sarà chiamato: Il Giusto Signore nostro.In those daies shal Iuda be saued, and Israel shal dwel confidently: and this is the name that they shal cal him: The Lord our iust one.In diebus illis salvabitur Juda, / et Israël habitabit confidenter: / et hoc est nomen quod vocabunt eum: / Dominus justus noster. 7Therefore behold the days come, saith the Lord, and they shall say no more: The Lord liveth, who brought up the children of Israel out of the land of Egypt:Per questo verrà tempo, dice il Signore, quando non diran più: Vive il Signore, che trasse i figliuoli d'Israele dalla terra d'Egitto,For this cause behold the daies come, saith our Lord, and they shal say no more: Our Lord liueth, that brought forth the children of Israel out of the Land of Aegypt:Propter hoc ecce dies veniunt, dicit Dominus, / et non dicent ultra: Vivit Dominus, / qui eduxit filios Israël de terra Ægypti, 8But, The Lord liveth, who hath brought out, and brought hither the seed of the house of Israel from the land of the north, and out of all the lands, to which I had cast them forth: and they shall dwell in their own land.Ma (diranno): Vive il Signore, il quale ha tratto, ed ha condotto il seme ella casa d'Israele dalla terra di settentrione, e da tutte le terre, pelle quali io lo avea disperso, e abiteranno la loro terra.but: Our Lord liueth, that hath brought forth, and brought hither the seede of the house of Israel from the Land of the North, and out of al the landes, to which I had cast them out: & they shal dwel in their owne land.sed: Vivit Dominus, / qui eduxit et adduxit semen domus Israël de terra aquilonis, / et de cunctis terris ad quas ejeceram eos illuc, / et habitabunt in terra sua.
9To the prophets: My heart is broken within me, all my bones tremble: I am become as a drunken man, and as a man full of wine, at the presence of the Lord, and at the presence of his holy words.Quanto ai profeti: Il mio cuore è spezzato dentro di me, tutte le mie ossa sono in fremito: son diventato come un ubbriaco, e come uomo zuppo di vino alla considerazione del Signore, e alla considerazione delle sue sante parole.To the prophets: My hart is broken in the middes of me, al my bones haue trembled: I am become as a drunken man, and as a man wette with wine, at the presence of our Lord, and at the presence of his holie wordes.Ad prophetas: Contritum est cor meum in medio mei; / contremuerunt omnia ossa mea: / factus sum quasi vir ebrius, / et quasi homo madidus a vino, / a facie Domini, / et a facie verborum sanctorum ejus. 10Because the land is full of adulterers, because the land hath mourned by reason of cursing, the fields of the desert are dried up: and their course is become evil, and their strength unlike.Perchè piena è la terra di adulteri, perchè a motivo delle bestemmie la terra è in lutto; sono arsi i campi del deserto: il corso loro è cattivo, e sono forti non per la giustizia;Because the land is replenished with aduouterers, because the land hath mourned by reason of malediction, the fieldes of the desert are withered: and their course is become euil, & their strength vnlike.Quia adulteris repleta est terra, / quia a facie maledictionis luxit terra, / arefacta sunt arva deserti: / factus est cursus eorum malus, / et fortitudo eorum dissimilis. 11For the prophet and the priest are defiled: and in my house I have found their wickedness, saith the Lord.Imperocché e il profeta, e il sacerdote sono immondi: e nella casa mia ho trovata la loro malvagità, dice il Signore.For the prophet and the priest are polluted: and in my house I haue found their euil, saith our Lord.Propheta namque et sacerdos polluti sunt, / et in domo mea inveni malum eorum, ait Dominus. 12Therefore their way shall be as a slippery way in the dark: for they shall be driven on, and fall therein: for I will bring evils upon them, the year of their visitation, saith the Lord.Per questo il loro cammino sarà quasi per istrada sdrucciola al buio perocché inciamperanno, e vi caderanno: dappoiché io farò venire sciagure sopra di essi, il tempo di lor punizione, dice il Signore.Therefore their way shal be as slipper ground in the darke: for they shal be driuen forth, and fal therein: for I wil bring euils vpon them, the yeare of their visitation, saith our Lord.Idcirco via eorum erit quasi lubricum in tenebris: / impellentur enim, et corruent in ea: / afferam enim super eos mala, / annum visitationis eorum, ait Dominus.
13And I have seen folly in the prophets of Samaria: they prophesied in Baal and deceived my people Israel.Come io vidi ne' profeti di Samaria l'insensataggine: profetavano nel nome di Baal, e ingannavano il mio popolo d'Israele;And in the prophetes of Samaria I haue seene foolishnes: They prophecied in Baal, and deceiued my people Israel.Et in prophetis Samariæ vidi fatuitatem: / prophetabant in Baal, / et decipiebant populum meum Israël. 14And I have seen the likeness of adulterers, and the way of lying in the prophets of Jerusalem: and they strengthened the hands of the wicked, that no man should return from his evil doings, they are all become unto me as Sodom, and the inhabitants thereof as Gomorrha.Così i profeti di Gerusalemme gli ho veduti imitare gli adulteri, e seguir la menzogna: ed eglino han fatto coraggio alla turba de' malvagi, affinchè non si convertisse ciascheduno di essi dalla loro malvagità: son diventati per me come Sodoma, e gli abitatori di lei come Gomorra.And in the prophetes of Ierusalem I saw the similitude of adulterers, and the way of lying: and they strengthned the handes of the most wicked, that no man would returne from his malice: they are al become vnto me as Sodoma, and the inhabitants thereof as Gomorrha.Et in prophetis Jerusalem vidi similitudinem adulterantium, / et iter mendacii: / et confortaverunt manus pessimorum, / ut non converteretur unusquisque a malitia sua: / facti sunt mihi omnes ut Sodoma, / et habitatores ejus quasi Gomorrha. 15Therefore thus saith the Lord of hosts to the prophets: Behold I will feed them with wormwood, and will give them gall to drink: for from the prophets of Jerusalem corruption is gone forth into all the land.Per questo così parla il Signore degli eserciti ai profeti: Io li ciberò di assenzio, e gli abbevererò col fiele: imperocché da' profeti di Gerusalemme si e sparsa l'immondezza per tutta la terra.Therefore thus saith the Lord of hostes to the prophets: Behold I wil feede them with wormewood, and wil geue them galle to drinke, for from the prophetes of Ierusalem is pollution gone forth vpon al the land.Propterea hæc dicit Dominus exercituum ad prophetas: / Ecce ego cibabo eos absinthio, / et potabo eos felle: / a prophetis enim Jerusalem egressa est pollutio / super omnem terram. 16Thus saith the Lord of hosts: Hearken not to the words of the prophets that prophesy to you, and deceive you: they speak a vision of their own heart, and not out of the mouth of the Lord.Queste cose dice il Signor degli eserciti: Non ascoltate le parole de' profeti, i quali profetizzano a voi, e vi gabbano: pronunziano le visioni del loro cuore, e non parole della bocca del Signore.Thus saith the Lord of hostes: He are not the wordes of the prophets, that prophecie vnto you, and deceiue you: they speake the vision of their owne hart, not from the mouth of the Lord.Hæc dicit Dominus exercituum: / Nolite audire verba prophetarum / qui prophetant vobis, et decipiunt vos: / visionem cordis sui loquuntur, / non de ore Domini.
17They say to them that blaspheme me: The Lord hath said: You shall have peace: and to every one that walketh in the perverseness of his own heart, they have said: No evil shall come upon you.Essi dicono a coloro, che mi bestemmiano: Il Signore ha parlato: Voi avrete pace: e tutti coloro, che seguono il depravato lor cuore, han detto: Non verrà sciagura sopra di voi.They say to them that blaspheme me: Our Lord hath spoken: Peace shal be to you, and to euerie one that walketh in the peruersitie of his owne hart, they haue said: There shal no euil come vpon you.Dicunt his qui blasphemant me: / Locutus est Dominus: Pax erit vobis: / et omni qui ambulat in pravitate cordis sui dixerunt: / Non veniet super vos malum. 18For who hath stood in the counsel of the Lord, and hath seen and heard his word? Who hath considered his word and heard it?Ma, e chi assistè al consiglio del Signore, e lo vide, e udì il suo parlare? chi penetrò la Parola di lui, e la comprese?For who hath bene present in the counsel of our Lord, and hath seene and heard his word? Who hath considered his word, and heard it?Quis enim affuit in consilio Domini, / et vidit, et audivit sermonem ejus ? / quis consideravit verbum illius, et audivit ? 19Behold the whirlwind of the Lord’s indignation shall come forth, and a tempest shall break out and come upon the head of the wicked.Ecco, che il turbine dello sdegno del Signore scapperà fuora, e la tempesta, rotto ogni argine, verrà sulla testa degli empj.Behold the whirlewind of the Lords indignation shal come forth, and a tempest breaking out: it shal come vpon the head of the impious.Ecce turbo Dominicæ indignationis egredietur, / et tempestas erumpens super caput impiorum veniet. 20The wrath of the Lord shall not return till he execute it, and till he accomplish the thought of his heart: in the latter days you shall understand his counsel.Non cesserà il furor del Signore, fino a tanto che abbia eseguiti, e adempiuti i disegni della mente di lui. Il consiglio di lui lo comprenderete voi negli ultimi giorni.The furie of the Lord shal not returne til he doe it, and vntil he accomplish the cogitation of his hart: in the later daies you shal vnderstand his counsel.Non revertetur furor Domini, / usque dum faciat et usque dum compleat cogitationem cordis sui: / in novissimis diebus intelligetis consilium ejus. 21I did not send prophets, yet they ran: I have not spoken to them, yet they prophesied.Io non mandava questi profeti, ed ei correvano: io non parlava ad essi, ed eglino profetavano.I sent not the prophetes, and they ranne: I spake not to them, and they prophecied.Non mittebam prophetas, / et ipsi currebant: / non loquebar ad eos, / et ipsi prophetabant.
22If they had stood in my counsel, and had made my words known to my people, I should have turned them from their evil way, and from their wicked doings.Se fossero intervenuti al mio consiglio, e avessero intimate al mio popolo le mie parole, gli avrei certamente convertiti dalla mala lor vita, e dalle pessime loro inclinazioni.If they had stood in my counsel, and made my wordes knowen to my people, I had verely turned them from their euil way, and from their most wicked cogitations.Si stetissent in consilio meo, / et nota fecissent verba mea populo meo, / avertissem utique eos a via sua mala, / et a cogitationibus suis pessimis. 23Am I, think ye, a God at hand, saith the Lord, and not a God afar off?Credi tu, ch'io sia Dio da vicino (dice il Signore), e non Dio da lontano?Am I God neere hand thinkest thou, saith our Lord? and not God farre of?Putasne Deus e vicino ego sum, dicit Dominus, / et non Deus de longe ? 24Shall a man be hid in secret places, and I not see him, saith the Lord? do not I fill heaven and earth, saith the Lord?Potrà forse occultarsi un uomo ne' suoi nascondigli, sicché io non lo vegga, dice il Signore? Non empio forse io il cielo, e la terra, dice il Signore?Shal a man be hid in secretes: and shal not I see him, saith our Lord? Why, doe not I fil heauen and earth, saith our Lord?Si occultabitur vir in absconditis, / et ego non videbo eum ? dicit Dominus. / Numquid non cælum et terram ego impleo ? dicit Dominus. 25I have heard what the prophets said, that prophesy lies in my name, and say: I have dreamed, I have dreamed.Ho udito quello, che dicono i profeti, che profetizzano nel nome mio la menzogna, e dicono: Ho sognato: ho sognato.I haue heard what the prophets haue said, prophecying in my name lies, and saying: I haue dreamed, I haue dreamed.Audivi quæ dixerunt prophetæ / prophetantes in nomine meo mendacium, / atque dicentes: Somniavi, somniavi. 26How long shall this be in the heart of the prophets that prophesy lies, and that prophesy the delusions of their own heart?E fino a quando avranno ciò in cuore i profeti, che profetizzano menzogne, e annunziano le seduzioni del loro cuore?How long is this in the hart of the prophetes prophecying lies, and prophecying the seductions of their owne hart?Usquequo istud est in corde prophetarum vaticinantium mendacium, / et prophetantium seductiones cordis sui ? 27Who seek to make my people forget my name through their dreams, which they tell every man to his neighbour: as their fathers forgot my name for Baal.I quali voglion far sì, che si scordi del nome mio il mio popolo, per dar retta a' sogni, che ognuno di essi racconta al suo prossimo: come del nome mio si scordarono i padri loro per amore di Baal.Who wil make my people to forget my name through their dreames, which euerie one telleth to his neighbour: as their fathers forgot my name for Baal.Qui volunt facere ut obliviscatur populus meus nominis mei, / propter somnia eorum quæ narrat unusquisque ad proximum suum, / sicut obliti sunt patres eorum nominis mei propter Baal ?
28The prophet that hath a dream, let him tell a dream: and he that hath my word, let him speak my word with truth: what hath the chaff to do with the wheat, saith the Lord?Il profeta, che sogna, racconti il sogno: e chi è depositario di mia parola, annunzi la Parola mia con verità: che han da fare col grano le paglie, dice il Signore?The prophet that hath a dreame, let him tel the dreame: and he that hath my word, let him speake my word truly: what hath the chafe to doe with the wheate, saith our Lord?Propheta qui habet somnium, / narret somnium: / et qui habet sermonem meum, / loquatur sermonem meum vere. / Quid paleis ad triticum ? dicit Dominus. 29Are not my words as a fire, saith the Lord: and as a hammer that breaketh the rock in pieces?Non son'elleno le mie parole come il fuoco, dice il Signore, e come martello, che stritola il sasso?Why, are not my wordes as fire, saith our Lord: and as a hammer breaking a rocke?Numquid non verba mea sunt quasi ignis, dicit Dominus, / et quasi malleus conterens petram ? 30Therefore behold I am against the prophets, saith the Lord: who steal my words every one from his neighbour.Per questo eccomi ai profeti, dice il Signore, i quali rubano le mie parole, ciascheduno al suo fratello.Therefore behold I to the prophetes, saith our Lord: which steale my wordes euerie one from his neighbour.Propterea ecce ego ad prophetas, ait Dominus, / qui furantur verba mea unusquisque a proximo suo. 31Behold I am against the prophets, saith the Lord: who use their tongues, and say: The Lord saith it.Eccomi ai profeti (dice il Signore), i quali si formano il proprio linguaggio, e dicono: Dice il Signore.Behold I to the prophetes, saith our Lord: which take their tongues, and say: Our Lord saith it.Ecce ego ad prophetas, ait Dominus, / qui assumunt linguas suas, et aiunt: Dicit Dominus. 32Behold I am against the prophets that have lying dreams, saith the Lord: and tell them, and cause my people to err by their lying, and by their wonders: when I sent them not, nor commanded them, who have not profited this people at all, saith the Lord.Eccomi ai profeti, che sognano menzogne, dice il Signore, e le raccontano, e seducono il popol mio colle loro menzogne, e co' loro prodigi; quand'io non gli avea mandati, né data commissione a costoro, che non han fatto bene alcuno a questo popolo, dice il Signore.Behold, I to the prophets dreaming lies, saith our Lord: which haue told those thinges, and haue seduced my people in their lying, and in their miracles: when I had not sent them, nor commanded them, who haue not profited this people, saith our Lord.Ecce ego ad prophetas somniantes mendacium, ait Dominus, / qui narraverunt ea, et seduxerunt populum meum / in mendacio suo et in miraculis suis, / cum ego non misissem eos, nec mandassem eis: / qui nihil profuerunt populo huic, dicit Dominus.
33If therefore this people, or the prophet, or the priest shall ask thee, saying: What is the burden of the Lord? thou shalt say to them: You are the burden: for I will cast you away, saith the Lord.Se adunque ti interrogherà questo popolo, od un profeta, od un sacerdote, e dirà: Quale il peso del Signore? tu dirai loro: Voi siete il peso: perocché io vi getterò via, dice il Signore.If therefore this people, or the prophet, or the priest shal aske thee, saying: What is the burden of our Lord? thou shalt say to them: We are the burden. for I wil cast you forth, saith our Lord.Si igitur interrogaverit te populus iste, / vel propheta, aut sacerdos, dicens: / Quod est onus Domini ? / dices ad eos: Vos estis onus: / projiciam quippe vos, dicit Dominus. 34And as for the prophet, and the priest, and the people that shall say: The burden of the Lord: I will visit upon that man, and upon his house.E se un profeta, un sacerdote, o alcuno del popolo dirà: Peso del Signore: visiterò io un tal uomo, e la casa di lui.And the prophet, and the priest, and the people that saith: The burden of our Lord wil I visite vpon that man, and vpon his house.Et propheta, et sacerdos, et populus / qui dicit: Onus Domini: / visitabo super virum illum et super domum ejus. 35Thus shall you say every one to his neighbour, and to his brother, What hath the Lord answered? and what hath the Lord spoken?Ognun di voi dirà al suo prossimo, e al suo fratello: Che è quello, che ha risposto il Signore? e che ha egli detto il Signore?Thus shal you say euerie one to his brother, & neighbour: What hath our Lord answered? and what hath our Lord spoken?Hæc dicetis unusquisque ad proximum, / et ad fratrem suum: / Quid respondit Dominus ? / et quid locutus est Dominus ? 36And the burden of the Lord shall be mentioned no more, for every man’s word shall be his burden: for you have perverted the words of the living God, of the Lord of hosts our God.E non si nominerà più il peso del Signore; perchè a ciascheduno sarà suo peso la sua parola; perchè voi avete pervertite le parole di Dio vivo, del Signor degli eserciti Dio nostro.And the burden of our Lord shal no more be mentioned: because euerie mans burden shal be his owne word: & you haue peruerted the wordes of the liuing God, the Lord of hostes our God.Et onus Domini ultra non memorabitur: / quia onus erit unicuique sermo suus, / et pervertistis verba Dei viventis, / Domini exercituum, Dei nostri. 37Thus shalt thou say to the prophet: What hath the Lord answered thee? and what hath the Lord spoken?Tu dirai al profeta: Che t'ha egli risposto il Signore? e che ha egli detto il Signore?Thus shalt thou say to the prophet: What hath our Lord answered thee? and what hath our Lord spoken?Hæc dices ad prophetam: / Quid respondit tibi Dominus ? / et quid locutus est Dominus ?
38But if you shall say: The burden of the Lord: therefore thus saith the Lord: Because you have said this word: The burden of the Lord: and I have sent to you, saying: Say not, The burden of the Lord:Che se voi direte: Peso del Signore, per questo così dice il Signore: Perchè avete detta questa parola: Peso del Signore; quand'io mandai a dirvi: Non istate a dire: Peso del Signore;But if thou shalt say the burden of our Lord: for this, thus saith our Lord: Because you haue said this word: The burden of our Lord: and I haue sent to you, saying: Say not: The burden of our Lord:Si autem onus Domini dixeritis, / propter hoc hæc dicit Dominus: / Quia dixistis sermonem istum: Onus Domini, / et misi ad vos dicens: Nolite dicere: Onus Domini: 39Therefore behold I will take you away carrying you, and will forsake you, and the city which I gave to you, and to your fathers, out of my presence.Per questo ecco, che io vi piglierò, e vi porterò, e vi abbandonerò lungi dalla mia faccia, e voi, e la città, ch'io diedi a voi, e ai padri vostri.Therefore behold I wil take you away carying you, and wil forsake you, & the citie which I haue geuen to you, and to your fathers, from before my face.propterea ecce ego tollam vos portans, / et derelinquam vos, / et civitatem quam dedi vobis et patribus vestris, / a facie mea: 40And I will bring an everlasting reproach upon you, and a perpetual shame which shall never be forgotten.E farovvi argomento di obbrobrio sempiterno, e di eterna ignominia, di cui non si cancellerà mai la memoria.And I wil geue you into euerlasting reproch, and into eternal ignominie, which shal neuer be put away by obliuion.et dabo vos in opprobrium sempiternum, / et in ignominiam æternam, / quæ numquam oblivione delebitur.
23:1
23:3
Theodoret
Multiplied. The prophets subjoin tidings of peace to such as might cause affliction. (Theodoret)
23:4
Pastors; Zorobabel, etc., as figures of Christ, and of the pastors of his Church.
No more, as much as formerly. So many expressions must be understood.
Branch. Septuagint, "orient."
Haydock
Reign. Zorobabel was not chief governor, (Calmet) though at the head of his tribe. (Haydock)
Calmet
The kingdom of Christ was not of this world, John 18:36. (Calmet)
Worthington
He alone imparts justice to others. (Worthington)
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Calmet
Just. Hebrew, "Justice," by whom we are made just. He is the true God, Colossians 2:9, 14. No man could bear this title: and Grotius insidiously attempts to apply it to the Jews, though the Chaldean, etc., clearly speak of the Messias. He [Grotius] must be read with great caution. (Calmet)
Haydock
Septuagint, "This is his name, which the Lord will call him, Josedech. In the prophets. (9.) My," etc. (Haydock)
Calmet
Josedech means "the Lord justice." (Calmet)
Symmachus, "Lord, justify us."
23:8
Land. The deliverance from Egypt and Babylon were emblems of man's redemption, which was accomplished by far greater miracles.
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Prophets of falsehood. He directs his discourse to them, and afterwards to the priests, being filled with amazement at their impending ruin.
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Adulterers; impostors or idolaters.
Calmet
Cursing of the Lord, or the abuse of his sacred name. (Calmet)
Haydock
Unlike. Hebrew, "not right." (Haydock)
23:11
Defiled. Hebrew, "hypocrites." My priests retain the appearance of religion, to join with impostors in deluding the people.
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Calmet
Jerusalem. These were far worse, as they pretended to be inspired by God, whereas those of Samaria publicly adhered to Baal; so that the people must have been foolish to have been deceived by them. (Calmet)
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Worthington
Own. To rely on private judgment, and not on the Church, is a mark of falsehood. (Worthington)
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Blaspheme. Hebrew, "despise;" or Septuagint, "reject disdainfully the word of the Lord, you," etc., Jeremias 6:14., and 8:11.
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Calmet
Counsel. Hebrew, "secret." Which of you is acquainted with his designs? I will inform you, that your perdition is at hand, ver. 20. (Calmet)
23:21
Worthington
Not send. The want of mission proves a prophet or preacher to be false. (Worthington)
23:22
St. Jerome
I should. Some copies read avertissent, "they would have turned," conformably with the Hebrew, etc., and we should suspect that this was a mistake of the transcriber, if St. Jerome did not agree with the Vulgate in his commentary, (Calmet) though not in express terms: (Haydock) "I also should not have abandoned them to impurity....Let us behold how heretics, having once given way to despair,...seek the gratification of their sensual appetite." (St. Jerome)
23:23
Calmet
Off? Can you so easily penetrate my designs, or escape my fury? Am I like your idols of yesterday? Septuagint and Theodotion, "I am a God at hand," etc., which agrees with the sequel. (Calmet)
23:27
Haydock
Dreams, as if God had favoured them with his revelations. (Haydock)
Fathers; the false prophets of Baal, whom these imitate.
23:28
Haydock
Dream, to those who are really sent by God, (Calmet) and recognized, 1 Corinthians 14:29. (Haydock)
23:29
Pieces? True prophets will have a zeal fo the conversion of souls, Jeremias 20:9., and Hebrews 4:12.
23:30
Neighbour, causing those whom I have sent to be disregarded.
23:31
Calmet
Use. Hebrew also, "sharpen, or render smooth," and insinuating, Psalm 49:16. (Calmet)
23:32
Haydock
Wonders. Protestants, "lightness." Septuagint, "frauds," or pretended miracles. (Haydock)
Worthington
False prophets cannot work true miracles: but it is more difficult to distinguish these than the former mark of being lawfully sent, ver. 21. (Worthington)
23:33
Calmet
Burden, Massa, (Haydock) denotes a weight, or sometimes a prediction. (Calmet)
23:34
Challoner
Burden of the Lord. This expression is here rejected and disallowed, at least for those times: because it was then used in mockery and contempt by the false prophets, and unbelieving people, who ridiculed the repeated threats of Jeremias under the name of his burdens. (Challoner)
23:35
Answered. I will make you alter your language by chastisements.
23:39
Calmet
Take. Hebrew of the Masorets, (Calmet) "I, even I, will utterly forget (Protestants; Haydock) or abandon you." (Chaldean) But the sense of the Septuagint and Vulgate seems preferable. (Calmet)
23:34
Burden of the Lord.... This expression is here rejected and disallowed, at least for those times: because it was then used in mockery and contempt by the false prophets, and unbelieving people, who ridiculed the repeated threats of Jeremias under the name of his burdens.
23:39
Out of my presence.... That is, the Lord declares that out of his presence he will cast them, and bring them to captivity for their transgressions.
23:1
Concordance Ezec 13. & 34.
23:5
Concordance Isa. 4. 40. 45.
Christ who is iust of himself, who maketh others iust, and without whom no man can be iust.
23:6
Concordance Ezec. 34. Dan 9. Ioa. 1. v. 45.
23:8
Concordance Deut. 33.
23:16
To trust their owne iudgement, not beleuing the definitions of the Church, & relying euerie one vpon his priuate spirite is a manifest note of heretikes, false. prophetes or Apostataes.
23:21
Mission of Pastors & Prophetes was alvvayes so necessary in Gods Church, that whosoeuer cō meth without right mission is a false prophet, a woolfe & not a pastor.
23:32
False prophetes may do false miracles, that is, strange thinges to deceiue others: but can not worke true miracles. Because therfore it is hard for vulgar people to iudge which are false miracles, the former note of right mission is a more secure marke to know true & false prophets.
23:1
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.68
… He further inveighs against the pastors again: Woe be to the pastors that destroy and scatter the sheep of My pasture! Therefore thus saith the Lord against them that feed My people: Ye have scattered My flock, and driven them away, and have not visited them: behold I will visit upon you the evil of your doings.
23:2
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.32
… iv. 4 ). Hence, again, in wrath He says, I will visit upon you according to the fruit of your purposes (
23:5
St Augustine of Hippo † AD 430 City of God 18.33
… In those days Judah shall be saved, and Israel shall dwell confidently: and this is the name which they shall call Him, Our righteous Lord.”
23:6
St Irenaeus of Lyons † AD 202 Against Heresies 5.34.1
… “Behold, the days come, saith the Lord , that they shall no more say, The Lord liveth, who led the children of Israel from the north, and from every region whither they had been driven; He will restore them to their own land which He gave to their fathers.”
23:15
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 2
Wherefore, as children of light and truth, avoid the dividing of your unity, and the wicked doctrine of the heretics, from whom “a defiling influence has gone forth into all the earth.”
23:16
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 39.5
5. The Lord cries aloud, saying, “Hearken not unto the words of the false prophets, for the visions of their own hearts deceive them. They speak, but not out of the mouth of the Lord. They say to them that despise the word of the Lord, Ye shall have peace.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 11
… Every one who walketh in the error of his heart, no evil shall come upon him. I have not spoken to them, yet they prophesied. If they had stood on my foundation ( substantia , ὑποστάσει ), and had heard my words, and taught my people, I would have turned them from their evil thoughts.”
23:18
St Hippolytus † AD 235 Against the Heresy of One Noetus 13
13. Now Jeremiah says, “Who hath stood in the counsel of the Lord, and hath perceived His Word?”
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… But the others, after being deposed again and again, and once more at Ariminum itself, ventured to write that it ought not to be said that the Son had Essence or Subsistence. This enables us to see, brethren, that they of Nicæa breathe the spirit of Scripture, in that God says in Exodus , ‘I am that I am,’ and through Jeremiah, ‘Who is in His substance
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… or some other ineffable form of prophecy, I cannot say; the God of the Prophets knoweth, and they know who are thus inspired. But neither these of whom I am speaking, nor any of their fellows ever stood before the Council
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
122. Furthermore, what meaneth it that thou readest: “Who hath stood in the truth ( substantia ) of the Lord?” and again: “Now if they had stood in My truth , and had given ear to My words, and had taught My people, I would have turned them from their follies and transgressions”?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.15
… For though the process of the divine generation cannot be comprehended in human language, still the Fathers judged that their faith might be fitly distinguished by the use of such a term, as against that of “ ἑτεροούσιος ,” following the authority of the prophet, who saith: “Who hath stood in the truth ( substantia ) of the Lord, and seen His Word?”
23:20
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.1
… And therefore it was said to Daniel the prophet: “Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things.” But Jeremiah also says, “In the last days they shall understand these things.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.5
… But in that day the deaf shall hear the words of the book, and they who are in darkness and in a cloud; the eyes of the blind shall see.” Also in Jeremiah: “In the last of the days ye shall know those things.”
23:22
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.18
… The new faculties of the regenerate intellect are needed; each must have his understanding enlightened by the heavenly gift imparted to the soul. First he must take his stand upon the sure ground [ substantia = ὑποστάσει ] of God, as holy Jeremiah says
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… This enables us to see, brethren, that they of Nicæa breathe the spirit of Scripture, in that God says in Exodus , ‘I am that I am,’ and through Jeremiah, ‘Who is in His substance and hath seen His word;’ and just below, ‘if they had stood in My subsistence
23:23
St Irenaeus of Lyons † AD 202 Against Heresies 4.19.2
… He it is who fills the heavens, and views the abysses, who is also present with every one of us. For he says, “Am I a God at hand, and not a God afar off? If any man is hid in secret places, shall I not see him?”
Origen † AD 254 Origen Against Celsus 5.12
… He it is who cometh after me.” And it is absurd, when He who fills heaven and earth, and who said, “Do I not fill heaven and earth? saith the Lord ,” is with us, and near us (for I believe Him when He says, “I am a God nigh at hand, and not afar off, saith the Lord ”
St Cyprian of Carthage † AD 258 On the Lapsed 27
… nor can any one evade the eyes of the Lord, who says, “I am a God at hand, and not a God afar off. If a man be hidden in secret places, shall not I therefore see him? Do not I fill heaven and earth?”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 4
… If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.57
In the Wisdom of Solomon: “In every place the eyes of God look upon the good and evil.” Also in Jeremiah: “I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.1.5
… For a son which is by nature, is one with him who begat him; but he who is from without, and is made a son, will be attached to the family. Therefore he immediately adds, ‘What nation is there so great who hath God drawing nigh unto them ?’ and elsewhere, ‘I a God drawing nigh
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
8. Having then such great examples, let us not continue in evil, nor despair of reconciliation, but let us say also ourselves “I will go to my Father,” and let us draw nigh to God. For He Himself never turns away from us, but it is we who put ourselves far off: for “I am a God” we read “at hand and not a God afar off.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.8
… For God must be independent, and not stand in need of assistance, be the source of all good things to all, and be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith of God; the latter thus making Him speak in His own Person, “I fill heaven and earth, saith the Lord.” And again, “Am I a God nigh at hand, and not a God afar off?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
For were He distant from us in place, thou mightest well doubt, but if He is present everywhere, to him that strives and is in earnest He is near. Wherefore also the prophet said, “I will fear no evil, for Thou art with me; ” and God Himself again, “I am a God nigh at hand, and not a God afar off.”
St Jerome † AD 420 Against the Pelagians 2
xxiii. 23 . Am I a God at hand, etc. So conscious is he of God’s power.
23:24
Origen † AD 254 Origen De Principiis 2.1.3
… This also, I think, is indicated in sacred Scripture by the declaration of the prophet, “Do not I fill heaven and earth? saith the Lord;”
Origen † AD 254 Origen Against Celsus 4.5
… Himself will come down to men.” He imagines also that it follows from this, that “He has left His own abode;” for he does not know the power of God, and that “the Spirit of the Lord filleth the world, and that which upholdeth all things hath knowledge of the voice.” Nor is he able to understand the words, “Do I not fill heaven and earth? saith the Lord .”
Origen † AD 254 Origen Against Celsus 4.12
… But we do not refer either the deluge or the conflagration to cycles and planetary periods; but the cause of them we declare to be the extensive prevalence of wickedness, and its (consequent) removal by a deluge or a conflagration. And if the voices of the prophets say that God “comes down,” who has said, “Do I not fill heaven and earth? saith the Lord ,”
Origen † AD 254 Origen Against Celsus 5.12
… Another is made manifest by that John who wrote the Gospel, when, speaking in the person of John the Baptist, he said, “There standeth one among you whom ye know not; He it is who cometh after me.” And it is absurd, when He who fills heaven and earth, and who said, “Do I not fill heaven and earth? saith the Lord ,”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.23
… For how can it be harmonized with such a view, that “Heaven is My throne and the earth My footstool,” a testimony which Jesus accepts as said of the Father? “Swear not by heaven,” He says, “for it is God’s throne, nor by the earth, for it is the footstool of His feet.” How, if he takes the whole world to be the shoe of Jesus, can he also accept the text,
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… the spotless robe of Him who clothes Himself with light as with a garment. Thou hast lent to God, who stands in need of nothing, that flesh which He had not, in order that the Omnipotent might become that which it was his good pleasure to be. What is more splendid than this? What than this is more sublime? He who fills earth and heaven,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.16
… Fearful is the ear of God, listening even to the voice of Abel speaking through his silent blood. Fearful His feet, which overtake evildoing. Fearful also His filling of the universe, so that it is impossible anywhere to escape the action of God,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
VIII. And how shall we preserve the truth that God pervades all things and fills all, as it is written “Do not I fill heaven and earth? saith the Lord,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.8
… not merely the handiwork or means of any individual, but even if we wished to honour Him, by uniting together all the property and handiwork of all mankind. Do not I fill heaven and earth?
St Ambrose of Milan † AD 397 On the Holy Spirit 1.7
86. For it is of the Lord to fill all things, Who says: “I fill heaven and earth.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.7
… “I will dwell in them.” Elsewhere also it stands that God said: “Go to, let us go down and confound their language.” God, indeed, never descends from any place; for He says: “I fill heaven and earth.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.8
… For God must be independent, and not stand in need of assistance, be the source of all good things to all, and be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith of God; the latter thus making Him speak in His own Person, “I fill heaven and earth, saith the Lord.”
St Augustine of Hippo † AD 430 The Confessions 4.9
… Blessed be he who loveth Thee, and his friend in Thee, and his enemy for Thy sake. For he alone loses none dear to him to whom all are dear in Him who cannot be lost. And who is this but our God, the God that created heaven and earth, and filleth them,
St Augustine of Hippo † AD 430 City of God 12.25
… and the other natural objects which we anywhere see, received also their form, not from without, but from the secret and profound might of the Creator, who said, “Do not I fill heaven and earth?”
St Augustine of Hippo † AD 430 City of God 22.29
… They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He, Himself says by the prophet, “I fill heaven and earth,”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.5
… but if He was sent into the world, because He came forth from the Father, then He both came into the world and was in the world. He was sent therefore thither, where He already was. For consider that, too, which is written in the prophet, that God said, “Do not I fill heaven and earth?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.23
that is to say, the spirit of life that vivifies all things. It is not without some reason, therefore, that Varro thought that Jove was worshipped by the Jews; for the God of the Jews says by His prophet, “I fill heaven and earth.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 19.4
… But if thou canst not fly from Him, for that He is everywhere present; fly (it is quite nigh ) to God, who is present where thou art standing. Fly. Lo in thy flight thou hast passed the heavens, He is there; thou hast descended into hell, He is there; whatever deserts of the earth thou shalt choose, there is He, who hath said, “I fill heaven and earth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 36.8
… and whither shall I flee from Thy face? If I ascend up into heaven, Thou art there.” The question was about the earth; hear what follows: “If I descend unto hell, Thou art there.” If, then, He is said to be present even in hell, what in the universe remains where He is not present? For the voice of God with the prophet is, “I fill heaven and earth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 40.6
… for incarnation is a sending, and the incarnation itself belongs only to the Son and not to the Father. The Father therefore sent the Son, but did not withdraw from the Son. For it was not that the Father was absent from the place to which He sent the Son. For where is not the Maker of all things? Where is He not, who said, “I fill heaven and earth”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.18
… things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself hath said, “Heaven and earth I fill”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 82.2
… as to God it is said, “If I shall ascend into heaven, Thou art there; if I shall go down into hell, Thou art there also.” Hence it is rightly said, that God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts of Himself by the Prophet’s mouth;
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“This also we add concerning the words ‘Sit thou on my right hand,’ that they are said of the Lord’s body. For if ‘the Lord saith, do not I fill heaven and earth,’
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.4
Again, how will it also be maintained that God permeates and fills the universe? as the Scriptures say, Do not I fill heaven and earth, saith the Lord
23:28
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.18
… He says, “What is the chaff to the wheat? Therefore, behold, I am against the prophets, saith the Lord, who steal my words every one from his neighbour, and cause my people to err by their lies and by their lightness.”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… If Abraham, Isaac, and Jacob, the prophets also and the apostles were by no means free from sin and if the finest wheat had chaff mixed with it, what can be said of us of whom it is written: “What is the chaff to the wheat, saith the Lord?”
St Jerome † AD 420 Against the Pelagians 1.13
… He cleanses his floor, and gathers the wheat into his garner, but leaves the chaff to be scattered by the winds, or burned by the fire. And so we read in Jeremiah,
23:29
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.4
… For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, “But now also is the axe laid to the root of the trees.” Jeremiah also says to the same purport: “The word of God cleaveth the rock as an axe.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.8
… And as to these very stones, the fire was burning in them, as Jeremiah said:— The word of the Lord became in my heart like burning fire and it was hot in my bones. And again He said to Jeremiah:— Lo! I give My word in thy mouth as fire, and this people shall be as wood . And again He said words shall go forth as fire, and as iron that cutteth the stone.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
39. For where at all have they found in divine Scripture, or from whom have they heard, that there is another Word and another Wisdom besides this Son, that they should frame to themselves such a doctrine? True, indeed, it is written, ‘Are not My words like fire, and like a hammer that breaketh the rock in pieces
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.32
… He was at once completely reconciled, and took part in every plan and effort. He removed all the thorns and stumbling blocks which were in our way, upon which the enemy relied in their attack upon us. He took hold of one, grasped another, thrust away a third. He became to some a stout wall and rampart, to others an axe breaking the rock in pieces,
St Augustine of Hippo † AD 430 On Christian Doctrine 4.14
… and my people love to have it so: and what will ye do in the end thereof?” O eloquence, which is the more terrible from its purity, and the more crushing from its solidity! Assuredly it is “a hammer that breaketh the rock in pieces.” For to this God Himself has by the same prophet compared His own word spoken through His holy prophets.
23:30
St Augustine of Hippo † AD 430 On Christian Doctrine 4.29
… for all deliver the discourse which one real teacher has composed, and there are no divisions among them. Nor are such men to be alarmed by the words of Jeremiah the prophet, through whom God denounces those who steal His words every one from his neighbor.
23:2
16. Thus saith the Lord of hosts: Hearken not to the words of the prophets that prophesy to you, and deceive you: they speak a vision of their own heart, and not out of the mouth of the Lord. 17. They say to them that blaspheme me: The Lord hath said: Peace shall be to you: and to every one that walketh in the perverseness of his own heart, they have said: No evil shall come upon you. 18. For who hath stood in the counsel of the Lord, and hath seen and heard his word? who hath marked his word and heard it? 19. Behold a whirlwind of the Lord's wrath shall go forth, and a tempest shall break out upon the head of the wicked. 20. The wrath of the Lord shall not return until he hath executed and accomplished the thought of his heart: in the latter days you shall understand his counsel. 21. I sent not the prophets, yet they ran: I spoke not to them, yet they prophesied. 22. If they had stood in my counsel, and had made my words known to my people, I should have turned them from their evil way, and from their wicked thoughts. 23. Am I a God at hand, saith the Lord, and not a God afar off? 24. Shall a man be hid in secret places, and I not see him, saith the Lord? do not I fill heaven and earth, saith the Lord? 25. I have heard what the prophets said, that prophesy lies in my name, and say: I have dreamed, I have dreamed. 26. How long shall this be in the heart of the prophets that prophesy lies, and that prophesy the delusions of their own heart? 27. Who seek to make my people forget my name through their dreams, which they tell every one to his neighbour: as their fathers forgot my name for Baal. 28. The prophet that hath a dream, let him tell a dream: and he that hath my word, let him speak my word truly: what is the chaff to the wheat, saith the Lord? 29. Are not my words like fire, saith the Lord: and like a hammer that breaketh the rock in pieces? 30. Therefore behold I am against the prophets, saith the Lord; who steal my words every one from his neighbour. 31. Behold I am against the prophets, saith the Lord: who use their tongues, and say: The Lord saith. 32. Behold I am against the prophets that dream lying dreams, saith the Lord, and tell them, and seduce my people with their lies, and with their wonders: when I sent them not, nor commanded them, who have been profitable to this people in no wise, saith the Lord.
23:3
33. If therefore this people, or the prophet, or the priest shall ask thee, saying: What is the burden of the Lord? thou shalt say to them: You are the burden; and I will cast you away, saith the Lord. 34. And the prophet, and the priest, and the people that shall say: The burden of the Lord; I will visit upon that man and upon his house. 35. Thus shall you say every one to his neighbour, and to his brother: What hath the Lord answered? and what hath the Lord spoken? 36. And the burden ty in the land. 6. In those days Juda shall be saved, and Israel shall dwell confidently: and this is the name that they shall call him, The Lord our just one. 7. Therefore behold the days come, saith the Lord, and they shall say no more: The Lord liveth, who brought up the children of Israel out of the land of Egypt: 8. but: The Lord liveth, who hath brought up and led the seed of the house of Israel out of the land of the north, and out of all the lands to which I had cast them out thither: and they shall dwell in their own land.
23:4
of the Lord shall be remembered no more: for the burden shall be to every one his own word: and you have perverted the words of the living God, of the Lord of hosts our God. 37. Thus shall you say to the prophet: What hath the Lord answered thee? and what hath the Lord spoken? 38. But if you say: The burden of the Lord: therefore thus saith the Lord: Because you have said this word, The burden of the Lord; and I sent to you, saying: Say not, The burden of the Lord. 39. Therefore behold I will take you up, and will cast you away from my face, and the city which I gave to you and to your fathers, out of my sight. 40. And I will give you up to reproach everlasting, and to shame eternal, which shall never be forgotten. 2. Who feed — by name alone; because they call themselves shepherds, and are called so by others; or who ought to feed my people, even if in fact they do not feed them. He passes from kings to priests and false prophets. For these have destroyed their flock, namely the people, whom they ought to have fed, by evil example of life and by false oracles. And you have not visited them. — For it is the duty of a shepherd to visit his flock, that he may see if anything be lacking to them, and may provide for them. Let Bishops and Pastors note this. Therefore behold I will "visit," that is, I will punish, "you." He plays upon the word visit, as if to say: The shepherds have not visited the flock, therefore I will visit and chastise them. 3. I will gather — namely the Jews, whom you evil shepherds have scattered by your fault, I by my mercy and provident care will "gather," so that they may return from Babylon into Judaea, under the leadership of Zerubbabel, Jesus, Ezra and others, and there enjoy peace, and may know that they are freed by God's mercy alone, not by their own merit. Thus the Hebrews, Theodoret, Hugh and Sanchez. But although the Prophet may allude to this as to a type, yet it is clear that these things so great belong to none other than to Christ the best Shepherd, and Prince of Shepherds: for he is the righteous branch, and is called "the Lord," in Hebrew Jehova, "our righteousness," and is of the seed of David. To Christ therefore, as is his custom, the Prophet flies away from evil shepherds: for Christ came to remedy this evil, as well as the other evils of the Jews, and therefore he substituted good ones for bad. The three duties of Christ therefore, who gave the example of the best Shepherd, he describes: first, of a king; second, of a wise teacher; third, of a just judge. His shepherds, say St. Jerome, Theodoret, Rabanus, are the Apostles, who gathered the sheep from every side to one fold, namely all the nations as well as the Jews cast out by God into Babylon, to the Church, and fed them. For he calls them "the remnants of my flock," namely the Jews remaining from captivity and dispersion, of whom few were converted to the Church of Christ, but more will be converted at the end of the world, when all Israel shall be saved. For the prophecy extends to that point.
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To their own country. — In Hebrew נוהון nevehon, that is to their own dwellings. Note that the Church is called the country and dwelling of the Jews, first, because the same Church is the new Church of Christians and the old Church of Jews. Second, because the new Church began from the Jews, namely from Christ and the Apostles in Jerusalem. Third, because the knowledge and worship of the true God were as it were the proper spiritual country of the Jews; and the Messiah was properly promised and sent to the Jews, and His goods: again, their fatherland, and as it were their anagogical country formerly, and now ours is the heavenly Jerusalem, to which Christ brought them both. A similar prophecy is in Ezekiel, cap. XXXIV, vers. 13 and 14. 4. They shall feed them (with great care, to which a great love of the sheep shall urge them, so that those sheep may securely enjoy the pasture of Christian doctrine and life), and none shall be sought out of the number. — That is, so that no sheep may fail or be missed in so great a number of the faithful; because, as Christ alluding to this says to the Father: "Those whom Thou hast given me, I have not lost any of them," John XVIII, 9. For although Judas perished, he was nevertheless one; nor did he perish through Christ's negligence and fault, but through his own infidelity and malice toward Christ. This therefore is the law of the pastor, which the Apostle gives, II Corinthians V: "The charity of Christ presseth us." For, as a Castro says, zeal exceeds the heart of the pastor, and does not suffer him to rest or to consign to oblivion the things of the beloved, but like lightning it runs hither and thither, until he lays down his soul for his sheep. The true pastor therefore imitates the watchfulness of Jacob feeding the sheep of Laban, Genesis XXXI, 39. From this care are born in turn in the sheep toward the pastor love, confidence and security. Again, the law of the pastor is that which St. Bernard gives, epistle 245: "Preside that thou mayest profit." The same in the Sentences: "Three things befit the pastor, goodness, discipline, knowledge: goodness attracts, discipline corrects, knowledge feeds: goodness makes him lovable, discipline makes him imitable, knowledge makes him teachable." And St. Dominic, being asked what were the duties of his Order, namely of the Fathers Preachers, answered: These three are the things which the Psalmist comprehended in this verse: "Goodness, and discipline, and knowledge teach me," Psalm CXVIII. Such pastors were the Apostles and apostolic men, SS. Athanasius, Basil, Chrysostom, Augustine, Ambrose, Gregory, and many others in former centuries: but in these times very few and rare are found in our regions. For all seek their own things, and not the things of Jesus Christ. For indeed, inflamed with the fire of avarice and pride, they desire indeed to be promoted to the priesthood, but they do not strive to become worthy of the priesthood. They long to preside, they do not care to profit." 5. I will raise up to David (in Hebrew לדויד ledavid, that is to David) a germ, — not Zorobabel; but, as the Chaldean translator rendered it, the Messiah, that is Christ. Thus St. Jerome, Theodoret, Rabanus; and all the Hebrews, says Vatablus: for God raised up to David Christ, as a germ from the virgin earth. Second, from the trunk, that is from the family of David almost dead, He raised Him up as a germ, in Hebrew צמח tsemach, that is a shoot, which may grow and sprout, and from a small germ grow into a huge tree, which may restore the former glory of the kingdom of David now collapsed.
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Note: Christ, as God through the word of the Father, is a germ from the most fruitful earth, that is from the nature and mind of the eternal Father (which is the intelligible world, comprehending in itself all the perfections of the universe): whence Proclus from the Chaldean mysteries calls the Son of God "the flower of minds." This divine germ was inserted into a human germ, when He assumed human nature; whence the Septuagint translates ἀνατολήν, that is rising, or the rising one, as if to say Christ is the germinating sun, or a solar and heavenly germ, which first rose in the heavenly paradise, thence inserted and born into the earth, and became man. One among other reasons for this nomenclature is: because, just as the whole planting and irrigation of the tree is directed to bearing germ and fruit, so the whole universe, and all creatures were created for the sake of one Christ: wherefore He Himself is called the germ of the universe. Thus Viegas in the Apocalypse I, page 26. Christ's name therefore is the Rising One, namely the sun, or a solar germ, as is evident from Luke I, 78, and Zechariah VI, 12, which I shall explain more fully in Zechariah. Just. — Because Christ, say St. Jerome, Rabanus and Vatablus, is the cause of all our justice, both final and meritorious and exemplary. Second, because by virtue of His conception from the Holy Spirit, He was born holy and just, from the Davidic line, in which so many wicked men had existed: whereas we all by virtue of our conception are born sinners. Third, because He exercised just judgment on the good and the bad. A king shall reign, — through faith, hope, charity, grace: for this is the spiritual kingdom of Christ, not a temporal one, as the Prophets everywhere teach. He shall be wise. — In Hebrew it is, השכיל hiskil, that is He shall manage the matter both happily and wisely, so as to reconcile us to His heavenly Father, and externally reconcile us, and direct us to eternal life and glory. Whence Vatablus translates: He shall prosper, He shall be happy.
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And he shall do judgment and justice. — "He shall do" that which is just: for by just judgment he shall condemn the impious, and the pious he shall protect and reward by his justice. See the sayings at Ezech. XVIII, 6. Otherwise Dionysius the Carthusian: "Justice," he says, "that is, every work of virtue." Otherwise also St. Thomas and Lyranus: "justice," they say, "that is, the Evangelical law, which teaches more perfect justice than the Scribes and Pharisees." But the first sense is the genuine one.
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Morally, let the Pontiffs and Bishops learn here from Christ, whose place they hold, to do judgment and justice on earth. Most excellently did Blessed Peter Damian write these verses to Alexander II the Pontiff: "Whoever wishes to retain the vigor of the Apostolic See, let him balance the equal weights of rigid justice. For he knows not how to hold the scales of law in balance, whom favor bends, or hope or greedy desire draws. To him whose purses opened by gifts loosen the mouth, justice, empty and poor, destroys the soul. Rome holds the keys of heaven and rules the reins of the world: if he wishes more than these, hell alone he seeks."
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6. In those days. — In Hebrew, of that one, namely of Christ, and thus read the Septuagint, the Chaldean, and some Latin versions. Israel shall be saved (that is, the ten tribes); and Juda (that is, the two remaining tribes: for to the Jews first was Christ promised and sent, that he might save them, that is, justify them from sin, and afterwards glorify them. "Juda" therefore) shall dwell confidently, — not fearing enemies, since it shall have Christ, a shepherd so strong, so vigilant. This is the security and peace which Isaias under Christ foretold would be, cap. 11, vers. 4, cap. XL, vers. 6, and elsewhere: whence cap. IX, vers. 6, he calls Christ "the prince of peace;" which also the Angels, at Christ's birth, sang: "Glory be to God on high, and on earth peace."
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And this is the name that they shall call him, The Lord our just one. — The Jews now read יקראו, that is, the Lord shall call him by this name, namely, our just one. But the ancient Hebrews (he cites them here from Castro) and all the Latin and Greek versions teach that the name of the Messiah, by which he shall be called by his faithful, shall be this: "The Lord our just one." Whence it is clear that Christ is properly God; for in Hebrew Jehova is the proper name of God. R. David responds that the name Jehova is also attributed to creatures, as Moses in Exodus XVII, 15, called his altar Jehova nissi, that is, Jehova my exaltation: because in that place God had exalted Moses in victory over Amalec, and Ezechiel, cap. XLVIII, vers. 35, the city of God is called Jehova schamma, that is, Jehova there. But in quite another manner is Christ called Jehova, namely, not because God is in him as in an altar or in a city, but because he himself is God our justice: for he is not called Lord in it, or Lord there, as...
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that city is called by Ezekiel, but "The Lord our righteousness." Whence the Septuagint translates: The Lord Josedec, that is, the righteous one and justifier; so that Josedec the high priest by his name prefigured this name of Christ. Hence also Symmachus translates: Lord, justify us; but in Hebrew they clearly have: The Lord our righteousness; and the Chaldean: There shall be righteousness to us from the face of the Lord, as if to say, Let the faithful pour forth their love, security, confidence and thanksgiving toward Christ, and they shall sing continually and say: This is God who has justified us and redeemed us; namely they shall cry out and repeat the name of Jesus. For "Jesus," that is, Savior, is the same as "The Lord our righteousness," that is, saving and justifying us. Hence the Syrian translates: And this is the name by which they shall call him: The Lord just (righteous) to us, which is fitting and sufficient for us, which justly satisfies our will: we are content with the Lord, because he himself is enough for us. For the Syrian word zedco signifies many things, namely righteousness, equity, debt, honor, fitness, fitting, dignity, order; or what is said in Italian: Our duty, or just! or truth! The Arabic of Antioch translates: And this is the name by which they called him, The Hidden Lord; the Arabic of Alexandria: And this name by which they shall call him, The Lord our hidden joy. 7. For this reason,—because namely, "I will raise up to David a just branch," namely Christ; hence Christian faithful shall worship him, and by him shall swear, saying: "The Lord liveth," that is, I swear by the life and name of Christ the Lord. 8. Who brought forth, etc., from the land of the North,—that is, from the captivity of the devil and sin. And they shall dwell in their own land,—that is, in spiritual Jerusalem, namely in the Church. Thus St. Jerome, Rabanus, Hugo, St. Thomas, Lyran and Vatablus. By oath is understood praise, vows, sacrifices, and all other acts of religion (by synecdoche) which we offer and present to Christ, and through Christ to God the Father. 9. To the prophets,—namely false ones, is directed this prophecy of mine which follows. Otherwise the Chaldean; for he translates: On account of the false prophets my heart is broken. My heart is broken, etc.,—as if to say, I am consumed with sorrow, and my bones tremble, as if I were soaked with wine and were drunk, and this not on account of fear of the Jews, but on account of the Lord, and "on account of the holy words of his," or, as it is in Hebrew, his holiness, whom namely I see the most holy majesty of God angered by sins, and threatening the greatest calamities to false prophets, who laugh at my threats and God's, and before the people, lest they believe them and be converted, they slander and hinder. Thus St. Jerome. But the Septuagint translates: I have become as a man seized by wine before the face of the Lord, and before the face of the glory of the beauty of his adornment, as if to say, From consideration of God the Father, and of his Son, who is the glory and splendor of the Father, I shuddered, and was seized in mind as if drunk, seeing myself (even if I am to them as a mouth and Prophet) to be nothing. Thus Rabanus and St. Jerome.
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10. From the face of cursing (on account of the curses and blasphemies of the Jews against God) the land mourned (that is, was desolated),—made barren and squalid, like one mourning. Thus Hugo and Lyran, and it is evident from what follows. Otherwise St. Thomas: Because, he says, God cursed the land so impious, hence it mourned. He speaks of the sterility and famine which the citizens besieged in Jerusalem suffered from the Chaldeans. Their course became evil (they ran unbridled and headlong into evils and sins: hence) their strength is unlike,—that is, it is not like that which it is accustomed to be, straight, true, unconquered, especially in their holy Fathers, says St. Thomas: but false, inconstant, evanescent and not at all durable: for immediately like the weak before the enemy Chaldean they shall fall, and like cowards shall be captured. Hence from the Hebrew Vatablus translates: Their power is not firm, or: Their strength is not truth. Which some explain thus, as if to say, They do not strive for truth with all their might, but for falsehood.
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11. They are defiled.—In Hebrew, they are hypocrites, namely outwardly they simulate themselves to be pious worshippers of God, while in their heart they carry idols; the Chaldean: they have stolen away their ways, as if to say, They secretly withdraw themselves and their things from me and steal them away, that they may give and consecrate them to idols. In my house I found their evil,—because namely in the temple of God they sacrifice to idols, they forge frauds and robberies, and according to that they built brothels, and houses of the effeminate. It is evident from cap. VII, verse 30, and XI, 15: "What is it," he says, "that my beloved has done many wicked things in my house?" Thus Lyran and Vatablus. See IV Kings cap. XXIII, verses 4, 5, 6 and 7. Otherwise Hugo and St. Thomas, "in my house," that is, in my people, whom they led into all impiety, "I found their evil."
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12. Their way shall be to them as a slippery place in darkness,—they shall be punished, into calamities they shall easily stumble and fall, as a man who walks in darkness along a slippery way: for since a foothold cannot be fixed on a slippery place, and darkness hides rough places; it is necessary that he who walks in them shall go astray or fall, or stumble. Of visitation,—of punishment.
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13 and 14. And in the prophets of Samaria I saw folly. (The word is understood in the Hebrew manner, as if to say: Just as among the ten tribes I saw idolatry of gods of stone and wood, than which nothing is more foolish: so also in Jerusalem, or among the two tribes, I saw the likeness of adulterers,—that is, an imitation of idolaters, namely of the Israelites, as if to say: I saw similarly those committing adultery, that is, those worshipping idols, both Jews and Israelites. Thus St. Jerome, Rabanus, Hugo, Lyranus, Theodoret, although it could also be understood properly...
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taken of adulterers, in that they truly committed adulteries. Note: For likeness, in Hebrew it is סערורה scaarura, that is, a horrible thing on account of its turpitude, an image horribly foul; whence the Septuagint translates it ὅρατα, that is, horrible things, as it was here, to see these teachers themselves as if clothed with a demon teaching impiety, so impious and horrible, as if the most terrible Satan himself had taught it from his own mouth.
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14. They have strengthened,—namely, while they strengthen them in their crimes, by elevating them and promising all prosperity, and harden them against God's warnings and the threats of the Prophets. They are made unto me as Sodom,—namely, abominable, and consequently to be consumed by heavenly fire, equally as the Sodomites, and to be plunged into hell. Thus St. Jerome, Rabanus, Hugo.
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15. I will feed them with wormwood.—The Chaldean: I will bring upon them anguish bitter as wormwood, and will give them to drink the cup of the worst curse, as if of the heads of dragons. For from the prophets Jerusalem has gone forth pollution over all the earth,—as if to say: These flattering and false prophets by their false oracles and crimes pollute the holy land, which is as it were God's holy peculium, nay, and God's most holy temple. 18. Who (namely of the false prophets) was present in the counsel of the Lord, and saw and heard his word?—of the Lord, or, as Aquila has it, the secret of the Lord, as if to say: None of them heard it, but they themselves fabricate everything they say from themselves. 19. Behold (suddenly, unexpectedly and contrary to the opinion of the false prophets) a whirlwind (that is, vehemence; the Chaldean, a rebuke; the Septuagint, a commotion) of the Lord's indignation shall go forth, and a tempest bursting forth.—The Hebrew, and a whirlwind twisting itself: for this is a symbol of the sharp wrath and vengeance of God, by which he suddenly envelops and absorbs the wicked. By the whirlwind therefore understand God's vengeance. 20. The wrath of the Lord shall not return (empty and vain)—to be poured out upon the Jews: but he will effectually execute the vengeance upon them, to which he was sent. You shall understand,—you shall in fact feel God's vengeance and the scourges with which he himself will chastise you.
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22. I had turned away.—It seems it should be corrected to they had turned away, namely the Prophets themselves (who now false and lying, would then have been true and truthful) the people from their sins. Thus the Hebrew, Chaldean, Septuagint and the Royal Latin: and thus he ascribes the whole guilt of the people to the false prophets. Nevertheless St. Jerome, Hugo, Rabanus, St. Thomas and the Roman corrected text read I had turned away, namely: I God through their preaching would have turned away the people and the common folk, say St. Thomas, Hugo, Lyranus, or, as St. Jerome has it, I had turned away the Prophets themselves, so that namely they would not be given over to their thoughts in uncleanness, shame and a reprobate sense, as a punishment for their impiety.
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23. Thinkest thou that God is near, etc., — that is to say, I am God not only in presence, but past and future things as if before me I behold, from the highest watchtower of my eternity. Thus St. Jerome, Rabanus, Hugo and Maldonatus. Whence the Chaldean renders it: I created the world from the beginning, I shall renew it in the end. Secondly and better, that is to say, Say not, O false prophets, God walks the hinges of his heaven, he is far from us, he sees not our things, he cares not, as if placed far from himself and heaven; because even from heaven I your God see all things, care for them, punish them; all things, both near and far distant I behold, as if present and near. Whence the Septuagint and Theodoret render it: A God drawing near am I, and not a God from afar, as if to say: Everywhere present I am, everywhere near I am through presence, inspection, power, nay and through essence: because heaven and earth I fill. Thus St. Jerome, Rabanus, Theodoret, Lyran. Thus David beautifully describes God's presence in every place, Psalm CXXXVIII, 7, and Amos, IX, 2. Thus also Virgil, eclogue III, sings: "All things are full of Jupiter." And Lucan, book III: And is the seat of God anything but earth, and sea, and air, Is heaven, and virtue, why do we seek the gods beyond? Jupiter is whatever thou seest, wherever thou movest. And Thales said all things are full of gods; and Heraclitus invited his friends to his humble house: "Because," said he, "neither do immortal gods lack this place," as Aristotle relates, book I On the Parts of Animals, final chapter; whence it follows: "If a man shall hide himself in secret places, and I shall not see him?" The Septuagint in Eusebius, book VII Preparation IV, thus renders it: What shall a man do in secret, which I shall not know? Do I not fill heaven and earth? 25. I dreamed, — I saw in sleep a prophetic vision. 28. Let him that hath dreamed tell the dream, — that is to say, Let impostures cease: he who dreamed, let him not say: Thus saith the Lord; but: These things I say, and these things I dreamed; but he who had a revelation of God, let him tell what he heard, as the word of God, and let him say: Thus saith the Lord. What have chaff to do with wheat? — that is to say, What have false and vain prophecy and promises, with solid and real, and most true threats of mine? First, he compares false prophecies to chaff, true prophecies to wheat: because, as St. Jerome says, just as chaff, so also they themselves have no marrow, nor can they nourish the peoples of believers, and they are woven from empty stubble, and are scattered by the blasts of winds, when the event shows that their flatteries and promises were lies. On the contrary, the threats of divine judgment and the last things uttered by true Prophets, are true and shall certainly be fulfilled, and therefore as if solid wheat they feed the soul with fear, weigh it down, sustain it, nourish it, so that it may bring forth the fruit of penance. Secondly, true prophecy and the word of God is like fire, illuminating all things and inflaming with love of God, and burning the impious; and thirdly, it is like a most powerful hammer breaking stones, that is, stony hearts, and scattering all obstacles, especially false prophets, who falsely covered the word of God with their fictions; these indeed the word of God itself, which here threatens them, as fire shall devour, and as a hammer shall break. See verses 33 and 36.
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Truly St. Bernard, sermon 4 on Missus est: "With God," he says, "word does not disagree with intention, because He is truth: nor deed from word, because He is power: nor manner from deed, because He is wisdom." Therefore God's speaking is doing: it is otherwise in man, who is unstable, deceitful, powerless and unwise; and therefore in his words and promises he often deceives and is deceived. Moreover the Chaldean translator renders it: As chaff from wheat, so I separate the just from the impious, says the Lord; which St. John the Baptist teaches that Christ will do, Matt. III, 12. Similar proverbs are: "What fellowship has light with darkness? or what concord has Christ with Belial," etc., II Cor. cap. VI, 14. And that of Athenaeus, lib. V: "What have shield and scepter in common?" And of Stratonicus: "What have scepter and plectrum in common?" And of Suidas: "What communion is there between stylus and sword? what between oil-flask and girdle? what between hyena and dog? what between ox and dolphin? what between dog and bath?" 30. Behold I am against the prophets that steal my words. — He notes three kinds of false prophets. The first are those who, like thieves, steal certain sayings of true Prophets, and either mix them with their own lies to give them credence; or distort them by false interpretation to their own fabrications. Thus what Jeremiah, cap. XLIX, vers. 35, had said at the beginning of the reign of Zedekiah: "I will break the bow of Elam;" Hananiah in the fourth year of Zedekiah distorted, saying: "Thus says the Lord: I have broken the yoke of Babylon," Jeremiah XLVIII, 2. Thus heretics, says St. Jerome, steal the words of the Savior, while they twist Holy Scripture to their heresies. The second are those who assume their own tongues, that is, speak from their own brain and tongue, not from the revelation of God, as follows. Thus the Chaldean, Hugo, St. Thomas, or, as Vatablus and Lyran translate, those who soften their tongues, that is, with soft, smooth, beautiful speech and promises they entice the people, as the Hebrew לקח lacach is placed by metathesis for הלק chalach, that is, he flattered, as if to say: These fashion for themselves a honeyed tongue, they appear honeyed, and pour forth honey, saying: Peace, peace, when there is no peace; and therefore they bring not honey, but gall and destruction upon us. The third are those who sell their dreams as prophecies in their miracles, that is, in marvelous words, by which as if in marvelous ecstasy they promise great and incredible things. Whence Lyran translates, in their raptures, or ecstasies; the Chaldean, in their rashness; the Septuagint, in their errors; Pagninus, in their flatteries; Vatablus, in their hastiness, swiftness, lightness, by which they rashly pour forth now this now that: for the Hebrew שקרם pachasut here signifies all these things. Tropologically, "they steal the words of God" are doctors and preachers who teach and preach Holy Scripture to the glory, not of God, but of themselves, and who live impiously and scandalize the people: concerning whom Psalm XLIX, 16: "But to the sinner God said: Why do you declare my justices, and take my covenant in your mouth?" When Origen came to these words in a sermon, mindful of his fall, by which in persecution through fear of death he had yielded to the Prefect, and had burned incense to idols, he suddenly fell silent, and only from the depths of his heart uttered groans and sighs, so that all those standing by were moved to tears and lamentation. Epiphanius is witness in the Heresy of the Origenists. 31. Behold I am against the prophets, says the Lord, who assume their own tongues, — that is, who control and direct their own tongue, so that they speak what they please, and what is pleasing to the people. For true Prophets do not control their own tongues, but the Lord controls them, and through them speaks what He wills, as if to say: These prophets are heralds of their own tongue and word: but I and the true Prophets of God are heralds of the tongue and word of God. Lyran and Maldonatus for their render, of the true Prophets, as if to say: These false prophets pretend to be true Prophets, and arrogate to themselves their tongues, saying: "Thus says the Lord," but they lie; for they utter their own fabrications, not the oracles of God.
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32. In their miracles — which they feign and boast of, for example that they have seen angels, have spoken with God, have cast out demons, have tamed lions, have healed the sick, etc.
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33. What is the burden of the Lord. — For burden, in Hebrew it is משא massa, which Aquila translated as weight; the Septuagint, Symmachus and Theodotion, λῆμμα, that is, assumption: thus is called a sad and burdensome prophecy received and assumed by God, which as a heavy burden lies upon sinners. Whence the Arabic and Syriac versions translate: And they shall say: What is the word of the Lord? say to them: The word of the Lord is, that I will root you out. Secondly, St. Jerome translated λῆμμα as gift and present, as if to say: Why do you seek prosperity? you are unworthy of good prophecy, that is, of God's gifts and presents. Note: Thus false prophets and the people mocked Jeremiah and the Prophets threatening punishments; whence when they met with them, they would ask in jest: "What is the burden of the Lord," which you are always singing to us? that is, what new evil are you announcing to us again? to whom, at God's command, Jeremiah responds: "You are the burden," as if to say: Why the burden to you? why do I impose upon you a threatening prophecy like a burden? for you yourselves are to me a heavy and unbearable burden, which therefore I have determined to shake off from my shoulders, and plainly to cast away. Others translate: Why the burden to you? to whom he responds: You yourselves are a burden to yourselves, as much as to me, and therefore I will cast you away. God therefore commands that they cease from this mocking phrase of burden, and use rather another, saying modestly and humbly: "What has the Lord answered?" You are the burden, — as if to say: You are the burden and indeed a most heavy one, on account of your sins: whence God will no longer bear so great a burden; but will cast out and eject you from this land. He turns their own mocking question seriously back upon themselves.
23:33
Note: The Plantin Bible and several others here have: Why is this a burden to you? which has the sense I gave a little before. But the Septuagint and St. Jerome and the Roman Bible read, "you are a burden," and thus read the older Latin codices, and some add, unbearable, so as to allude to the name of burden, and God plays with this ambiguity, since now he calls their intolerable ways a burden, now a prophecy. Whence it follows: "For I will cast you away:" for we cast away a burden, that is to say, I will relieve myself of you. For thus the Hebrew has it, if you join the same letters differently, and for את מה משא et ma massa, you read אתם המשא attem hamassa, that is, you are a burden: and thus it seems it should altogether be read: for otherwise incongruously the article את et is joined with the interrogative מה ma, as those skilled in the Hebrew language know. Thus Maldonatus. 36. Because the burden will be to each one his own word,—that is to say, On account of his own word; because namely they mock the burden of the Lord, they will pay the most severe penalties, and will be an everlasting reproach; because although after seventy years some will return from captivity, yet this will be as it were in another age: for eternal here, as also elsewhere, signifies a long and immemorial time. Add that the mark of this reproach remained even after the return; for the false prophets and Jews were then infamous, who, believing their false promise and peace, incurred destruction. The genuine sense therefore of this whole passage is this: Do not any longer mockingly ask Jeremiah saying: "What is the burden of the Lord?" You yourselves are a heavy burden to the Lord, and you aggravate it by this mockery. Wherefore I will visit and severely punish him who henceforth shall call my prophecy a "burden." Abstain therefore from this jest and name, and when you wish to inquire about the prophecy, do not say: "What is the burden of the Lord?" but rather: What did the Lord say, command or answer? whence he subjoins verse 36: "And the burden of the Lord shall be remembered no more," that is to say, Do not any longer remember the burden and say: What is the burden of the Lord? "because," if you name the burden any longer, "the burden will be to each one his own word, word," namely using the name "burden," that is to say, The burden named by himself will become to him a burden, that is, a grave punishment and torment: and, that is because, by naming this "burden, you have perverted," that is, twisted into a jest, fables and trifles, "the words of the living God," and so you have made and represented my words to the hearers not only hateful and burdensome, but also fabulous and lies. Morally learn here that sins, especially contempt and mockery of the Saints and sacred things, are heavy burdens to God. For God bears and tolerates all the crimes of all men at once and continuously. These burdens Christ took upon himself, of whom Isaiah says, chapter LIII, 4 and 6: "Surely he hath borne our infirmities, and carried our sorrows." And: "The Lord hath laid upon him the iniquity of us all." Learn therefore from the example of God and Christ, that word of the Apostle, Galatians chapter V: "Bear ye one another's burdens," so that God may also bear your burdens. punishment and torment: and, that is because, by naming this "burden, you have perverted," that is, twisted into a jest, fables and trifles, "the words of the living God," and so you have made and represented my words to the hearers not only hateful and burdensome, but also fabulous and lies. 39. I will take you up bearing,—that is to say, Because you mock the burden of the Lord, I will make you to be a burden, which I will take up and carry into Babylon. Others translate, I will forget you by taking you up. For the Hebrew נשיתי nasiti, if you derive it from נשה nascha, signifies to forget, if from נשא nasa, signifies to take up, that is to say, Because you would not forget this word "the burden of the Lord," as I had commanded; hence I will forget you, and as it were take you up as a burden into Babylon, and there "will abandon," that is, cast you away from my face, as he said verse 33: in the Hebrew there is a beautiful paronomasia by metathesis in נשיתי nasciti, that is, I will take up, and נטשתי natasti, that is, I will abandon you.
Machine translation from the Latin, not reviewed.
23:2
Hic ponitur comminatio contra omnes principes in generali: et primo ponitur comminatio contra malos principes; secundo ponitur discretio bonorum a malis, ibi, ostendit mihi dominus, cap. 24: prima dividitur in duas. Primo ponitur comminatio contra praeminentes in populo ex auctoritate regiminis, scilicet praelatos; secundo contra praeeminentes in populo ex privilegio divinae revelationis, scilicet prophetas, ibi, ad prophetas: contritum est cor meum in medio mei: circa primum duo. Primo arguit culpam; secundo comminatur poenam, ibi, ecce ego visitabo. Circa primum duo. Primo ponitur populi dispersio: dispergunt, expellendo de terra sua, dilacerant, occidendo, vel spoliando; vel propter tyrannidem quam in eos exercebant; vel quia fuerunt occasio ut populus haec ab hostibus pateretur, dum in peccatis viventes, populum a peccatis non retrahebant. Infra 50: grex perditus factus est populus meus, pastores eorum seduxerunt eos, feceruntque vagari in montibus. Secundo ponitur pastorum increpatio. Ideo haec dicit dominus: ejecistis, occasionaliter, vel propter tyrannidem. Ezech. 34: cornibus vestris ventilabatis omnia infirma pecora: donec dispergerentur foras.
Hic comminatur poenam: et primo ponitur contra pastores comminatio. Visitabo. Supra 21: visitabo super vos juxta fructum studiorum vestrorum. Secundo ponitur consolatio dispersi gregis, ego congregabo: ubi primo ponit congregationem. Ezech. 34: educam eas de populis, et congregabo eas de terris, et cetera. Et status prosperitatem, et crescent. Genes. 1: crescite, et multiplicamini, et replete terram. Secundo promittit eis praelatorum emendationem: et primo promittit eis solicitos principes, ponens pastorum solicitudinem: et suscitabo, quando jam in nihilum decideritis, pastores. Esdram, et alios secundum quosdam. Sed melius apostolos. Supra 3: dabo vobis pastores juxta cor meum, et pascent vos scientia et doctrina.
23:4
Et solicitudinis utilitatem, scilicet securitatem: non formidabunt, quantum ad signa timoris exterius, et non pavebunt, interius, et nullus quaeretur ex numero, quasi dicat: nullus de numero Ecclesiae timebit, vel deficiet ex negligentia apostolorum. Vel refertur ad numerum praedestinatorum. Joan. 17: nemo ex eis periit nisi filius perditionis. Ista tamen securitas non perficitur in vita ista, sed perficietur quando perfecta caritas foras mittet timorem: 1 Joan. 4, consummabitur autem in futuro. Secundo promittit eis optimum regem, ostendens temporis congruitatem: ecce, propter certitudinem, dies, gratiae. 2 Corinth. 6: ecce nunc tempus acceptabile, ecce nunc dies salutis. Venientis regis conditionem quantum ad nobilitatem generis: et suscitabo David germen justum. Infra 33: germinare faciam David germen justitiae, et faciet judicium, et justitiam in terra.
23:5
Quantum ad auctoritatem dignitatis: et regnabit rex, non solum super Judaeos, sed etiam super omnes reges. Luc. 1: et regnabit in domo Jacob in aeternum. Dan. 7: cujus regnum, regnum sempiternum est, et omnes reges servient ei, et obedient. Quantum ad sapientiam cordis: et sapiens erit, immo ipsa sapientia. Corinth. 1: Christum Dei virtutem, et Dei sapientiam. Et quantum ad executionem juris: et faciet judicium, in primo adventu contra Diabolum, qui dicebatur princeps mundi: Joan. 12: nunc judicium est mundi, nunc princeps mundi hujus ejicietur foras, scilicet in tenebras exteriores; in secundo vero contra omnes, puniendo per generalem sententiam. Joan. 5: pater non judicat quemquam, sed omne judicium dedit filio. Et justitiam, quam docuit servandam. Matth. 5: nisi abundaverit justitia vestra plusquam Scribarum et Pharisaeorum, non intrabitis in regnum caelorum.
23:6
Et ad implendum auxilium gratiae: unde ponit adventus utilitatem, quantum ad salutem a poenalitate: in diebus illis salvabitur: in primo adventu particulariter; in secundo adventu universaliter, quando omnis Israel salvus fiet: Rom. 11. Isa. 10: si fuerit numerus filiorum Israel quasi arena maris, reliquiae convertentur ex eo. Et quantum ad securitatem: et Israel habitabit confidenter. Et hoc exponendum est ut supra. Isa. 32 sedebit populus meus in pulchritudine pacis, in tabernaculis justitiae, et in requie opulenta. Juda dicit, quantum ad duas tribus; Israel, quantum ad decem, ad significandum quod in fide Christi concordes erunt. Oseae 1: et ponent sibimet caput unum, et cetera.
Hic ostendit beneficii magnitudinem ex hoc quod ob hoc beneficium oblivioni tradetur pristinum beneficium: et potest referri ad liberationem factam per Cyrum; vel melius ad liberationem factam per Christum. Isa. 43: ne memineritis priorum, et antiqua ne intueamini.
23:9
Hic ponitur comminatio contra prophetas, sicut titulus ipse declarat: et primo ponitur comminatio contra prophetas; secundo contra prophetarum visiones, ibi, si igitur interrogaverit te populus iste et cetera. Circa primum duo. Primo ponit prophetarum deceptionem; secundo ponit deceptionum diversitatem, ibi, haec dicit dominus et cetera. Circa primum duo. Primo ponit effectum deceptionis in populo; secundo ponit decipientium prophetarum peccatum, ibi, propheta namque, et sacerdos polluti sunt. Circa primum duo. Primo ponitur prophetae compassio super futura contritione, quam designat per contritionem cordis: contritum est cor meum; per tremorem corporis: contremuerunt omnia ossa mea; sicut solet turbatis accidere; per impedimentum cognitionis: factum sum quasi vir ebrius qui non habet usum rationis: et hoc ex magnitudine stuporis, madidus a vino, qui habet quidem rationis usum, sed impeditum propter multam potationem, a facie domini, a praesentia revelationis ipsius, qui mihi se iratum contra Judaeos dicit, verborum sanctorum ejus, quibus mihi culpam ipsorum notificavit, et poenam praedixit. Psalm. 21: dispersa sunt omnia ossa mea, factum est cor meum tamquam cera liquescens in medio ventris mei. Isa. 29: obstupescite et admiramini, fluctuate, et vacillate, inebriamini, et non a vino, movemini, et non in ebrietate et cetera. Secundo ponitur populi dissipatio: et primo quantum ad culpae magnitudinem: quia adulteriis, idolatria scilicet, et aliis peccatis, repleta est terra, Judaeorum. Isa. 2: repleta est terra ejus idolis et cetera. Secundo quantum ad poenae inflictionem: quia a facie maledictionis, scilicet divinae, luxit, sterilis facta. Isa. 24: luxit, et defluxit terra, et infirmata est et cetera.
23:10
Tertio inquantum ad obstinationem: factus est cursus eorum malus, quia ad malum parati sunt pro peccatis. Proverb. 1: pedes eorum ad malum currunt. Dissimilis, fortitudini sanctorum patrum, qui in servitio Dei seipsos exercebant. Prov. 15: cor stultorum dissimile erit.
23:11
Hic ponitur malitia prophetarum quasi causa malitia populi: et primo in generali ponens culpam: polluti sunt, diversis criminibus, in domo mea, scilicet templo, vel populo. Supra 11: quid est quod dilectus meus in domo mea fecit scelera multa?
23:12
Et subjungens poenam: idcirco via eorum erit quasi lubricum; idest, corruent in peccatis suis sicut in tali via. Psalm. 34: fient viae illorum sicut tenebra et lubricum. Et exponens ipsam: quia afferam mala, poenae. Supra 11: inducam super viros Anathoth annum visitationis eorum.
23:13
Secundo in speciali: et primo ponit culpam quantum ad prophetas decem tribuum: et in prophetis Samariae vidi fatuitatem, quia in excelsis idola colebant, sicut illi quos occidit Elias, 3 Reg. 18. Isa. 9: propheta docens mendacium, ipse est cauda. Et prophetarum duarum tribuum: et in prophetis Jerusalem vidi similitudinem: quia indirecte populum ad idolatriam provocabant, cum mendaciter prospera idolatris promittebant. Ezech. 13: violabant me ad populum meum propter pugillum hordei, et fragmen panis, ut interficerent animas quae non moriuntur, et vivificarent animas quae non vivunt.
23:14
Secundo ponit iram divinam: facti sunt mihi omnes ut Sodoma, scilicet prophetae: in tanta abominatione eos habeo et habitatores ejus, scilicet Jerusalem. Isa. 1: audite verbum domini principes Sodomorum, percipite auribus legem Dei vestri populus Gomorrhae.
23:15
Tertio comminatur poenam: propterea haec dicit dominus: ecce ego cibabo eos absinthio. Supra 9: ecce ego cibabo populum istum absinthio et potum dabo eis aquam fellis. Et assignat causam quare specialiter prophetis comminatur: a prophetis enim Jerusalem egressa est pollutio super omnem terram. Dan. 13: egressa est iniquitas de Babylone a senioribus judicibus, qui videbantur regere populum.
23:16
Hic ponit diversos modos deceptionis: et primo exponit ipsos; secundo summatim eos colligit, ibi, propterea ecce ego ad prophetas. Circa primum duo. Primo ponit modum decipiendi per verba ficta, quando scilicet nihil videbant, sed fingebant se visionem a domino accepisse; secundo ponit modum decipiendi per somnia vana, dum somniis phantasticis quasi divinis revelationibus adhaerebant, ibi, putas ne Deus e vicino ego sum? Circa primum tria. Primo ponitur prohibitio ad populum, ne tales pseudoprophetas audiant, eis obediendo et credendo: nolite audire. Deuter. 13: si surrexerit in medio tui propheta, aut qui somnium vidisse se dicat, et praedixerit signum atque portentum, et evenerit quod locutus est, et dixerit tibi: eamus, et sequamur deos alienos quos ignoras, et serviamus eis; non audies verba prophetae illius, aut somniatoris et cetera. Secundo inducitur pro causa prophetarum deceptio quantum ad praesumptam auctoritatem, qui se nuntios Dei mentiebantur: visionem cordis sui loquuntur. Ezech. 13: vae prophetis insipientibus, qui sequuntur spiritum suum, et nihil vident et cetera.
23:17
Quantum ad falsam promissionem: dicunt his qui blasphemant. Supra 6: curabant contritionem filiae populi mei, cum ignominia dicentes: pax, pax, et non erat pax.
23:18
Et quantum ad erroneam probationem: quis enim affuit? Quia enim Isa. 40, dicitur: quis consiliarius ejus fuit? Volebant debilitare comminationes prophetarum, ne eis crederetur, quasi divina consilia ignorantibus: perverse intelligentes, quia per verbum illud non excluditur cognitio divini consilii per revelationem, sed per humani ingenii comprehensionem, et vidit, quasi praesens, consideravi, quasi absens. Matth. 22: erratis nescientes Scripturas.
23:19
Secundo ostendit eorum falsitatem: et primo quantum ad falsam promissionem, ponens poenam: ecce turbo, dispergens captivatos tempestas gravis afflictionis, super caput impiorum, quibus pacem promittebant: unde constat eos non esse bonos prophetas. Deuter. 18: quod in nomine domini propheta ille praedixerit, et non evenerit, hoc dominus non est locutus. Psal. 96: ignis ante ipsum praecedet et inflammabit in circuitu inimicos ejus. Et excludit misericordiam: non revertentur. Isa. 55: sic erit verbum quod egredietur de ore meo: non revertetur ad me vacuum, sed faciet quaecumque volui, et prosperabitur in his ad quae misi illud. Et inducit poenae effectum: in novissimis, quando poenas sustinueritis, intelligetis per experimentum. Psalm. 9: cognoscetur dominus judicia faciens. Secundo quantum ad praesumptam auctoritatem: non mittebam. Supra 14: non misi eos, et non praecepi eis, neque locutus sum ad eos.
23:22
Tertio quantum ad falsam probationem: si stetissent in consilio meo, sicut veri prophetae, avertissem, populum, vel ipsos prophetas. Supra 15: si converteris, convertam te.
23:24
Hic ponit alium modum deceptionis per somnia: et circa hoc tria. Primo inducit probans divinum testimonium, ostendens testem idoneum, quia habet scientiam remotorum: e vicino, ut tantum quae in caelis sunt cognoscam, ubi sedes mea dicitur; vel etiam bona, et non mala quae a me longinqua sunt. Sap. 8: attingit a fine usque ad finem fortiter, et disponit omnia suaviter. Et quia habet scientiam occultorum: et si occultabitur vir in absconditis, cogitationum vel locorum. Eccl. 16: non dicas: a Deo abscondar, et ex summo quis mei memorabitur? Et probat utrumque: numquid non caelum et terram, et ita non est a mea cognitione remotum, impleo? Quasi interius penetrans; et ita non est mihi occultum. Isa. ult.: caelum mihi sedes est, terra autem scabellum pedum meorum. Audivi. Eccl. 34: vana spes et mendacium viro insensato, et somnia extollunt imprudentes.
23:26
Secundo increpat deceptionis vitium quantum ad culpae continuitatem: usquequo istud? Psal. 4: filii hominum usquequo gravi corde, ut quid diligitis vanitatem, et quaeritis mendacium?
23:27
Et quantum ad intentionem operis vel operantis: qui volunt facere ut obliviscatur populus meus nominis mei. Ezech. 23: violabant me ad populum meum propter pugillum hordei, et fragmen panis, ut interficerent animas quae non moriuntur, et vivificarent animas quae non vivunt, mentientes populo meo, et cetera. Tertio inducit verae doctrinae praecepta: propheta qui habet somnium narret; quasi dicat, quicumque gradus prophetalis visionis. Rom. 12: unicuique sicut Deus divisit mensuram fidei.
23:28
Et ponit rationem: quid paleis ad triticum?
23:29
Quasi dicat: verba mea sunt triticum ad reficiendum. Supra 14: inventi sunt sermones tui, et comedi eos; et factum est mihi verbum tuum in gaudium et laetitiam cordis mei. Psal. 118: quam dulcia faucibus meis eloquia tua, super mel ori meo. Et ignis, ad accendendum. Psal. 118: ignitum eloquium tuum vehementer. Et iterum 104: eloquium domini inflammavit eum. Malleus, ad emolliendum dura corda. Oseae 6: propter hoc dolavi in prophetis, et occidi eos in verbis oris mei. Et ideo non sunt miscenda spinis. 2 Cor. 6: quae societas luci ad tenebras; aut quae conventio Christi ad Belial.
23:30
Hic recolligit tres modos deceptionis. Et primus est ex Scripturae depravatione: qui furantur verba mea, quasi ad alium sensum quam prophetae veri voluerint. Joan. 10: qui non intrat per ostium in ovile ovium, ille fur est et latro. Secundus est ex verborum fictione: ad prophetas, idest contra eos, qui assumunt linguas suas, fingentes verba.
23:31
Supra 9: docuerunt linguas suas loqui mendacium, ut inique agerent laboraverunt.
23:32
Tertius est ex somniorum adhaesione: ecce ego ad prophetas somniantes mendacium (...) in miraculis, ampullosis verbis. Isa. 56: videntes vana, dormientes, et amantes somnia.
23:33
Hic comminatur contra prophetarum irrisiones; sicut enim Isaiae temporibus irridebant: manda, remanda, expecta, reexpecta, et cetera. Isa. 28, ita modo verbum quod Isaias adinvenerat quasi ad designandum poenae gravitatem, scilicet onus domini, irridebant. Unde circa hoc tria facit. Primo increpat irridentem populum, comminans poenam quantum ad interrogantes: si interrogaverit, irrisorie, dices ad eos: vos estis onus, ut per quae quis peccat per haec et torqueatur. Sapient. 11. Isa. 1: facta sunt mihi molesta, laboravi sustinens, et cetera. Et quantum ad colloquentes: et propheta. Ps. 88: visitabo in virga iniquitates illorum, et in verberibus peccata eorum. Secundo prohibet irrisiones verborum: et primo ponitur praeceptum, in quo ostenditur modus loquendi: haec dicetis.
23:36
Et prohibetur irrisio: quia onus domini (...) onus erit, idest pro verbis suis gravi poenae obligatur. Matth. 12: ex verbis tuis justificaberis, et ex verbis tuis condemnaberis. Et assignatur irrisionis ratio, et pervertistis; quasi dicat: ideo prohibeo, quia in derisum pervertistis. Et concludit. Haec dices. Ezech. 33: audiunt sermones tuos, et non faciunt eos, quia in canticum oris sui vertunt illos.
23:39
Tertio comminatur poenam: et primo poenam captivitatis: ecce ego tollam vos: loquitur ad similitudinem ejus qui grave pondus in altum tollit, ut fortius cadere faciat. Apocal. 18: sustulit unus Angelus fortis lapidem quasi molarem magnum, et misit in mare dicens: hoc impetu mittetur Babylon civitas illa magna, et ultra non invenietur.
23:40
Secundo poenam confusionis: et dabo vos in opprobrium: et potest referri ad poenam succensionis; vel ad ignominiam qua in captivitate delati sunt. Et ignominia dicitur peccatum, vel opprobrium non dignum nominari. Supra 20: confundentur vehementer, quia non intellexerunt opprobrium sempiternum, quod nunquam delebitur. Nota super illud, ecce dies veniunt etc., quod tempus gratiae dicitur dies propter luminis apparitionem. Rom. 13: nox praecessit, dies autem appropinquavit: abjiciamus ergo opera tenebrarum, et induamur arma lucis. Propter solis calorem. 2 Reg. 11: cras erit vobis salus. Propter itineris securitatem. Joan. 11: si quis ambulaverit in die, non offendit, quia lucem hujus mundi videt; si autem ambulaverit in nocte, offendit, quia lux non est in eo. Propter vigilantiam et sobrietatem. 1 Thess. 5: qui enim dormiunt, nocte dormiunt, et qui ebrii sunt, nocte ebrii sunt.
23:3
… Also in the rabbinic writings Jesus of Nazareth is called han-Nāsiri, and the Christians han-Nāsirim (with s). The plural "by the prophets" can be understood as "of category" (standing for the singular) or as including other passages in which the Messiah is called seed or shoot (semah: Jer. 23:3; 33:15; Zech. 3:8; 6:12).
Primacy of Saint Peter and of the Roman Pontiff
Jer. 23:3; 31:10; Is. 40:11; 49:9-10; Ez. 34:7-24; 37:23-25; Zach. 11:7-9) and Jesus himself had presented himself as the true shepherd (Mt. 18:12; Lk. 15:4; Jn. 16:11-16). By entrusting his …
23:5
… which the one chosen to accomplish the great work of Yahweh is called: "David my servant" (Ex. 37:25), "Yahweh our righteousness" (Jer. 23:6; 33:16), "servant of Yahweh" (Is. 52:13), "Shepherd" (Ex. 33:23; cf. Mic. 5:3), "shoot, branch" (Is. 4:2; 11:1; Jer. 23:5) (M.-J. …
… The messianic design, and therefore the very plan of salvation, is connected by the prophets with the family and dynasty of David (Is. 9, 5 ff.; 11, 1; Jer. 23, 5 ff.; 33, 15 ff.; Ezek. 17 etc.).
23:6
… Justice and mercy (cf. Ps. 36:11; Is. 56:1; Jer. 23:6; Dan. 9:7; Cor. 1:3; Eph. 2:4) belong to God in a proper, formal, and eminent sense, identifying the apparent antinomy of their concepts in the higher unity of the Godhead. …
A late clarification that does not prevent grouping under the same subject the different prophecies in which the one chosen to accomplish the great work of Yahweh is called: "David my servant" (Ex. 37:25), "Yahweh our righteousness" (Jer. 23:6; 33:16), "servant of Yahweh" (Is. 52:13), "Shepherd" (Ex. 33:23; cf. Mic. 5:3), "shoot, branch" (Is. 4:2; 11:1; Jer. 23:5) (M.-J. …
23:9
… any mission from him. In struggle with the authentic prophets, they accommodated themselves to the king's whims, which they flattered, seconded the illusions of the crowd, in search of money and popularity (I Kings 22:6-28; Mic. 2:7-11; 3:5 ff.; Jer. 23:9-40; 28; 29:21-32; Ezek. 13). Ezekiel (ch. 13) gives the most accurate description of them. …
23:14
The four cities became the type of perversity and of the ruin that follows it (Deut. 29:22; Sodom, Ex. 16:79; Sodom and Gomorrah Is. 1:9; 13:19; Jer. 23:14; 48:18; 50:40; Am. 2:9; Admah and Zeboiim Hos. 11:8). "A witness to so much wickedness remains a smoking wasteland and trees that bear unripe fruit, and, in memory of an unbelieving …
… 29:22) as an image of the punishments that would strike the enemies of God, is often evoked in biblical tradition either with the name of S. alone (Ezek. 16:49; Matt. 11:23-24; Luke 10:12) or associated with G. (Amos 4:11; Isa. 1:9; 13:19; Jer. 23:14; 49:18; 50:40; Matt. 10:15; Rom. 9:26; Jude 7; II Pet. 2:6: an example for those who would live wickedly in the future).
23:16
… 8; 48, 27; II Esdr. 14, 21, 25, 40-44); who orders him to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ezek. 24, 2; in a special way Jer. 36) and to set forth only what God wills (Deut. 18, 15-22; Jer. 23, 16; 20, 7-9, 15, 19; 14, 14; Ezek. 13, 3-17; Mic. 3, 5-8; Zech. 7, 12; cf. II Sam. 7, 1 ff.), declares divine (Hos. 4, 1; Joel 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 etc.; Obad. 1; Jon. 1, 1; …
23:22
Notable is the literary and theological dependence of G. on Jeremiah: the prophet of the nations was the principal source of the author of G. (cf. 1:14 = Jer. 36:15; 3 = Jer. 36; 3:8 = Jer. 18:11; 23:22; 3:10b = Jer. 18:7 f.). The verses of the canticle are reminiscences of the Psalter. …
23:24
… In Jer. 23, 24 one reads a very effective expression: "And do I not perhaps fill heaven and earth, says Jahweh?". …
… Actus meos viderunt oculi tui» (cf. also Pss. 7, 43, 103, 146 etc.; and furthermore: Prov. 3:19; Wis. 9:2; 14:2; Jer. 11:20; 23:24; 32:19). From the New Testament it suffices to recall Rom. 11:33: «O altitudo divitiarum sapientiae et scientiae Dei». …
23:28
… Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or writes (Hos. 1, 1-2; Hag. 1, 7; Mal. …
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.