God invites the rebel Jews to return to him, with a promise to receive them: he foretells the conversion of the Gentiles.
I dolaters (and other sinners) are inuited to repent, with promise of remission: 6. but neither the kingdome of Israel, nor Iuda wil returne. 14 God stil calling; some Iewes, and manie Gentiles come to Christ.
1It is commonly said: If a man put away his wife, and she go from him, and marry another man, shall he return to her any more? shall not that woman be polluted, and defiled? but thou hast prostituted thyself to many lovers: nevertheless return to me, saith the Lord, and I will receive thee.Si dice comunemente: Se un uomo ripudia la propria moglie, e questa andatasene da lui prende un altro marito, ritornerà egli mai più a lei il primo? Non sarebb'ella colei immonda, e contaminata? Ma tu con molti amatori hai peccato, e con tutto questo il Signore dice: Ritorna a me, ed io ti riceverò.IT IS commonly said: If a man put away his wife, and she departing from him, marie an other man wil he returne to her anie more? shal not that woman be polluted, and contaminated? but thou hast committed fornication with manie louers: neuertheles returne vnto me, saith our Lord, and I wil receiue thee.Vulgo dicitur: Si dimiserit vir uxorem suam, / et recedens ab eo duxerit virum alterum, / numquid revertetur ad eam ultra ? / numquid non polluta et contaminata erit mulier illa ? / Tu autem fornicata es cum amatoribus multis: / tamen revertere ad me, dicit Dominus, / et ego suscipiam te. 2Lift up thy eyes on high: and see where thou hast not prostituted thyself: thou didst sit in the ways, waiting for them as a robber in the wilderness: and thou hast polluted the land with thy fornications, and with thy wickedness.Alza in alto i tuoi occhi, e mira in qual luogo tu non abbi peccato. Tu sedevi lungo le strade aspettando gli uomini, come fa un ladrone ne' luoghi disabitati: e colle tue fornicazioni, e colle tue malvagità contaminasti la terra.Lift vp thine eies direct: and see where thou hast not bene polluted: thou didest sitte in the waies, expecting them as a robber in the wildernes: and thou hast polluted the land in thy fornications, and in thy malices.Leva oculos tuos in directum, / et vide ubi non prostrata sis. / In viis sedebas, / exspectans eos quasi latro in solitudine: / et polluisti terram in fornicationibus tuis, et in malitiis tuis. 3Therefore the showers were withholden, and there was no lateward rain: thou hadst a harlot’s forehead, thou wouldst not blush.Per la qual cosa fu proibito, che non istillasser acque dal ciclo, e mancò la piova serotina. Tu ti sei fatta una faccia di meretrice; non hai voluto arrossire.For which thing the droppes of rayne were kept back, and there was no lateward shower: thou haddest an harlots forehead, thou wouldest not blush.Quam ob rem prohibitæ sunt stillæ pluviarum, / et serotinus imber non fuit. / Frons mulieris meretricis facta est tibi; / noluisti erubescere. 4Therefore at the least from this time call to me: Thou art my father, the guide of my virginity:Almen ora adunque dimmi: Tu padre mio, custode di mia verginità se' tu:Therefore at the least from henceforth cal me: thou art my father, the guide of my virginitie.Ergo saltem amodo voca me: / Pater meus, dux virginitatis meæ tu es:
5Wilt thou be angry for ever, or wilt thou continue unto the end? Behold, thou hast spoken, and hast done evil things, and hast been able.Ti adirerai tu per sempre, e persevererai (nell'ira) sino alla fine? Ecco che tu hai detto, e fatto ogni male, e se' stata potente.Why, wilt thou be angrie for euer, or wilt thou perseuere vnto the end? Loe, thou hast spoken, and hast done euils, and hast preuailed.numquid irasceris in perpetuum, / aut perseverabis in finem ? / ecce locuta es, et fecisti mala, et potuisti. 6And the Lord said to me in the days of king Josias: Hast thou seen what rebellious Israel hath done? she hath gone of herself upon every high mountain, and under every green tree, and hath played the harlot there.E il Signore dissemi ne' giorni di Josia re: Hai tu veduto quello, che ha fatto la ribelle figliuola d'Israele? Ella se n'è andata da se su tutti i monti elevati, e sotto ogni ombrosa pianta, ed ivi ha peccato.And our Lord said to me in the daies of Iosias the king: Hast thou seene what thinges the reuolter Israel hath done? she hath gone of herself vpon euerie high mountaine, and vnder euerie thicke greene tree, and hath fornicated there.Et dixit Dominus ad me in diebus Josiæ regis: Numquid vidisti quæ fecerit aversatrix Israël ? / Abiit sibimet super omnem montem excelsum, / et sub omni ligno frondoso, / et fornicata est ibi. 7And when she had done all these things, I said: Return to me, and she did not return. And her treacherous sister Juda saw,E quand'ella tutte queste cose ebbe fatte, io le dissi: Ritorna a me: ed ella non ritornò. E la peccatrice sorella di lei, la figlia di Giuda vide,And I said, when she had done al these thinges: Returne to me, and she returned not. And Iuda her transgressing sister saw,Et dixi, cum fecisset hæc omnia: / Ad me revertere: / et non est reversa. / Et vidit prævaricatrix soror ejus Juda 8That because the rebellious Israel had played the harlot, I had put her away, and given her a bill of divorce: yet her treacherous sister Juda was not afraid, but went and played the harlot also herself.Com'io avea rigettata la ribelle figliuola d'Israele, perchè era stata in fedele, e le avea dato il libello del ripudio; e la prevaricatrice sorella, Giuda, non ebbe timore, ma se n'andò, e di venne anch'essa infedele.because the rebel Israel had plaied the harlot, I had put her away, and geuen her a bil of diuorce: and Iuda her transgressing sister was not afrayd, but went and plaid the harlot also herself.quia pro eo quod mœchata esset aversatrix Israël, / dimisissem eam, / et dedissem ei libellum repudii: / et non timuit prævaricatrix Juda soror ejus, / sed abiit, et fornicata est etiam ipsa:
9And by the facility of her fornication she defiled the land, and played the harlot with stones and with stocks.E colla frequenza di sue fornicazioni contaminò la terra, e amò la pietra, ed il legno.And with the facilitie of her fornication she contaminated the land, and plaid the harlot with stone and wood.et facilitate fornicationis suæ contaminavit terram, / et mœchata est cum lapide et ligno: 10And after all this, her treacherous sister Juda hath not returned to me with her whole heart, but with falsehood, saith the Lord.E dopo tutte queste cose la prevaricatrice figlia di Giuda sua sorella non ritornò a me con tutto il suo cuore, ma con finzione, dice il Signore.And in al these thinges Iuda her transgressing sister hath not returned to me in her whole hart, but in falsehood, saith our Lord.et in omnibus his non est reversa ad me / prævaricatrix soror ejus Juda / in toto corde suo, / sed in mendacio, ait Dominus. 11And the Lord said to me: The rebellious Israel hath justified her soul, in comparison of the treacherous Juda.E il Signore mi disse: La ribelle Israele ha un'anima giusta in comparazione della peccatrice figliuola di Giuda.And our Lord said to me: The rebellious Israel hath iustified her soule, in comparison of the transgressour Iuda.Et dixit Dominus ad me: Justificavit animam suam aversatrix Israël, comparatione prævaricatricis Judæ. 12Go, and proclaim these words towards the north, and thou shalt say: Return, O rebellious Israel, saith the Lord, and I will not turn away my face from you: for I am holy, saith the Lord, and I will not be angry for ever.Va, e ad alta voce ripeti queste parole verso il settentrione, e dirai: Torna, Israele ribelle (dice il Signore), ed io non celerò a voi la mia faccia; perocché io son santo, dice il Signore, e non terrò per sempre lo sdegno.Goe, and crie these wordes against the North, and thou shalt say Returne ô rebellious Israel, saith our Lord, and I wil not returne away my face from you: because I am holie, saith our Lord, and I wil not be angrie for euer.Vade, et clama sermones istos contra aquilonem, et dices: Revertere, aversatrix Israël, ait Dominus, / et non avertam faciem meam a vobis, / quia sanctus ego sum, dicit Dominus, / et non irascar in perpetuum. 13But yet acknowledge thy iniquity, that thou hast transgressed against the Lord thy God: and thou hast scattered thy ways to strangers under every green tree, and hast not heard my voice, saith the Lord.Conosci però la tua iniquità; perocché contro il Signore Dio tuo tu hai peccato; e sotto ogni pianta ombrosa ti desti preda agli stranieri, e non ascoltasti la voce mia, dice il Signore.But yet know thou thine iniquitie, that thou hast transgressed against the Lord thy God: and thou hast dispersed thy waies to strangers vnder euerie thicke greene tree, and hast not heard my voice, saith our Lord.Verumtamen scito iniquitatem tuam, / quia in Dominum Deum tuum prævaricata es, / et dispersisti vias tuas alienis sub omni ligno frondoso, / et vocem meam non audisti, ait Dominus.
14Return, O ye revolting children, saith the Lord: for I am your husband: and I will take you, one of a city, and two of a kindred, and will bring you into Sion.Convertitevi a me figliuoli apostati, dice il Signore: perocché io sono il vostro sposo: e vi sceglierò, uno d'una città, e due di una famiglia, e vi condurrò dentro in Sionne.Returne ô ye reuolting children, saith our Lord: because I am your husband: and I wil take you one of a citie, and two of a kinred, and wil bring you into Sion.Convertimini, filii revertentes, dicit Dominus, / quia ego vir vester: / et assumam vos unum de civitate, / et duos de cognatione, / et introducam vos in Sion. 15And I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine.E darò a voi de' pastori secondo il cuor mio, e vi pasceranno colla scienza, e colla dottrina.And I wil geue you pastours according to my hart, and they shal feede you with knowlege and doctrine.Et dabo vobis pastores juxta cor meum, / et pascent vos scientia et doctrina. 16And when you shall be multiplied, and increase in the land in those days, saith the Lord, they shall say no more: The ark of the covenant of the Lord: neither shall it come upon the heart, neither shall they remember it, neither shall it be visited, neither shall that be done any more.E quando sarete moltiplicati, e cresciuti sopra la terra in que' giorni (dice il Signore) non diranno più: L'arca del Testamento del Signore: né si penserà più a lei, nè di lei avrassi memoria, ne ella sarà visitata, né più si farà.And when you shal be multiplied, and increase in the land in those daies, saith our Lord, they shal say no more: The Arke of the testament of our Lord: neither shal it ascend vpon their hart, neither shal they be mindeful thereof, neither shal it be visited, neither shal that be done anie more.Cumque multiplicati fueritis, / et creveritis in terra in diebus illis, ait Dominus, / non dicent ultra: / Arca testamenti Domini: / neque ascendet super cor, neque recordabuntur illius, / nec visitabitur, nec fiet ultra. 17At that time Jerusalem shall be called the throne of the Lord: and all the nations shall be gathered together to it, in the name of the Lord to Jerusalem, and they shall not walk after the perversity of their most wicked heart.In quel tempo daranno a Gerusalemme il nome di Trono del Signore, e ei raduneranno presso di lei le genti tutte nel nome del Signore in Gerusalemme, e non anderanno dietro agli errori del pessimo loro cuore.In that time Ierusalem shal be called the throne of our Lord: and al Gentiles shal be gathered together to it, in the name of our Lord into Ierusalem, & they shal not walke after the peruersitie of their most wicked hart.In tempore illo vocabunt Jerusalem solium Domini: / et congregabuntur ad eam omnes gentes / in nomine Domini in Jerusalem, / et non ambulabunt post pravitatem cordis sui pessimi.
18In those days the house of Juda shall go to the house of Israel, and they shall come together out of the land of the north to the land which I gave to your fathers.In quel tempo la famiglia di Giuda si riunirà alla famiglia d'Israele, e verranno insieme dalla terra di settentrione nella terra, ch'io diedi a' padri vostri.In those daies the house of Iuda shal goe to the house of Israel, and they shal come together from the land of the North to the land, which I gaue to your fathers.In diebus illis ibit domus Juda ad domum Israël, / et venient simul de terra aquilonis / ad terram quam dedi patribus vestris. 19But I said: How shall I put thee among the children, and give thee a lovely land, the goodly inheritance of the armies of the Gentiles? And I said: Thou shalt call me father and shalt not cease to walk after me.Ma io ho detto: Quanti darò a te figliuoli? E ti darò una terra desiderabile, l'eredità illustre degli eserciti del le nazioni. E io ho detto: Tu mi chiamerai padre, e non cesserai di venir dietro a me.But I said: How shal I make thee as children, and geue thee a land worthie to be desired, the goodlie inheritance of the hostes of the Gentiles? And I said: Thou shalt cal me father, & shalt not cease to walke after me.Ego autem dixi: / Quomodo ponam te in filios, / et tribuam tibi terram desiderabilem, / hæreditatem præclaram exercituum gentium ? / Et dixi: Patrem vocabis me, / et post me ingredi non cessabis. 20But as a woman that despiseth her lover, so hath the house of Israel despised me, saith the Lord.Ma come una donna, che sprezza colui, che la ama, così la casa d'Israele ha disprezzato me, dice il Signore.But as if a woman should contemne her louer, so hath the house of Israel contemned me, saith our Lord.Sed quomodo si contemnat mulier amatorem suum, / sic contempsit me domus Israël, / dicit Dominus. 21A voice was heard in the highways, weeping and howling of the children of Israel: because they have made their way wicked, they have forgotten the Lord their God.Si è udito clamore per le strade, gemiti, e urla de' figliuoli d'Israele, perchè hanno renduta malvagia la loro vita, si sono scordati del Signore Dio loro.A voice was heard in the waies, weeping & howling of the children of Israel: because they haue made their way vniust, they haue forgotten our Lord their God.Vox in viis audita est, / ploratus et ululatus filiorum Israël: / quoniam iniquam fecerunt viam suam; / obliti sunt Domini Dei sui. 22Return, you rebellious children, and I will heal your rebellions. Behold we come to thee: for thou art the Lord our God.Convertitevi figliuoli apostati, e io guarirò il male delle vostre ribellioni. Ecco, che noi venghiamo a te: imperocché tu se' il Signore Dio nostro.Returne ye reuolting children, and I wil heale your reuoltinges. Behold we come to thee: for thou art the Lord our God.Convertimini, filii revertentes, / et sanabo aversiones vestras. / Ecce nos venimus ad te: / tu enim es Dominus Deus noster.
23In very deed the hills were liars, and the multitude of the mountains: truly in the Lord our God is the salvation of Israel.Veramente erano menzogna i colli, e i tanti monti: veramente la salute d'Israele è stata nel Signore Dio nostro.In verie deede the litle hilles were lyars, and the multitude of the mountaines: verily in the Lord our God is the saluation of Israel.Vere mendaces erant colles, / et multitudo montium: / vere in Domino Deo nostro salus Israël. 24Confusion hath devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.Fin dalla nostra adolescenza la confusione divorò le fatiche de' padri nostri, le loro gregge, e i loro armenti, e i figliuoli loro, e le loro figlie.Confusion hath eaten the labour of our fathers from our youth, their flockes, and their heards, their sonnes, and their daughters.Confusio comedit laborem patrum nostrorum ab adolescentia nostra: / greges eorum, et armenta eorum, / filios eorum, et filias eorum. 25We shall sleep in our confusion, and our shame shall cover us, because we have sinned against the Lord our God, we and our fathers from our youth even to this day, and we have not hearkened to the voice of the Lord our God.Noi dormiremo nella nostra confusione, e sarem ricoperti dalla nostra ignominia; perchè abbiamo peccato contro il Signore Dio nostro noi, e i padri nostri, dalla adolescenza nostra fino a questo giorno: e non ascoltammo la voce del Signore Dio nostro.We shal sleepe in our confusion, and our ignominie shal couer vs, because we haue sinned to the Lord our God, we, and our fathers from our youth euen to this day: and we haue not heard the voice of the Lord our God.Dormiemus in confusione nostra, / et operiet nos ignominia nostra: / quoniam Domino Deo nostro peccavimus nos, et patres nostri, / ab adolescentia nostra usque ad diem hanc: / et non audivimus vocem Domini Dei nostri.
3:1
Haydock
It. Hebrew, "a saying." Septuagint, "If," etc., Deuteronomy 24:1. (Haydock)
Woman. Hebrew, "land."
Lovers. Septuagint, "shepherds," (Calmet) seeking aid from idols and foreigners.
3:2
Haydock
High. Literally, "straight forward." (Haydock)
On the hills, idolatry and immorality prevailed.
Calmet
Robber; "Arab," (Chaldean, etc.) or "crow." (Septuagint) (Calmet)
Worthington
No sin is so great as to be irremissible to the true penitent. (Worthington)
3:3
3:4
Guide. Husband, Proverbs 2:16., and Joel 1:8.
3:5
Wilt. Hebrew, "will he," etc. The faithless people will not use this language, but do all the evil possible.
3:6
Haydock
Days, before the 18th year. God now pronounces sentence (Calmet) on all. (Haydock)
Calmet
Rebellious, a faithless wife. The kingdom of Israel gave way to idolatry first. But the people were less favoured than Juda, which had many prophets and good kings, the temple, etc. Moreover, the misfortunes of Israel did not open the eyes of their brethren. (Calmet)
Haydock
Both the ten tribes, and the two tribes (Worthington) which adhered to the line of David, prevaricated. (Haydock)
3:10
Calmet
Falsehood. Their reform was only apparent, under Joas, etc. (Calmet)
3:11
Worthington
Yet neither of them was excusable. (Worthington)
3:12
North. Samaria, or rather Assyria, where the people were captives.
Face, in anger.
3:13
Ways, dividing thy love, and adoring idols with me.
3:14
Kindred. Only few Israelites returned under Cyrus. The rest came by degrees, though it was more fully accomplished by the conversion of the Gentiles.
3:15
Pastors. Zorobabel, etc., but more particularly Christ and his apostles.
3:16
Ark. It was no longer at Jerusalem. The law and its figures cease.
3:17
Calmet
All. Many might embrace the Jewish religion. But the predictions of the prophets on this head, were not verified, till the gospel was preached. (Calmet)
Worthington
Then many embraced the faith: several captives also returned to God. (Worthington)
3:18
Haydock
North. Septuagint add, "and from all places" where the Jews were in captivity. (Haydock)
Calmet
Many thus returned to their own country, ver. 14. (Calmet)
Worthington
Israel had been led into captivity sooner, but all were released at once. (Theodoret) (Worthington)
3:19
Calmet
Gentiles, which they all covet, or to which they are invited in the Church. (Calmet)
Haydock
Me. On these conditions thou shalt be restored. (Haydock)
3:21
God. Hence proceed these miseries and lamentations.
3:23
Calmet
Liars, unfruitful; and the idols have left us empty. (Calmet)
Houbigant
They were placed on the hills. (Houbigant)
3:24
Confusion. Thus Baal was styled Boseth, contemptuously, Jeremias 11:13.
3:25
Menochius
Shame. We are justly punished with exile, (Calmet) and death. (Menochius)
3:1
No idolatrie nor other sinne whatsoeuer can be so great, but God wil remitte it, if the sinner be penitent.
3:6
The tenne tribes.
3:7
The two tribes.
3:11
The kingdom of Iuda receiuing more benefites was more faultie then the kingdome of Israel, but neither of them excusable.
3:17
After the captiuitie manie Ievves returned to God, but especially this prophecie is fulfilled in the Gentiles since Christ.
3:18
The kingdom of Israel being in captiuitie long before Iuda, at last they vvere released al together. S. Theodoret in hunc locum.
3:1
St Basil the Great † AD 379 The Letters 188
… Custom, however, does not so obtain. Yet, in relation with women, very strict expressions are to be found; as, for instance, the words of the apostle “He which is joined to a harlot is one body” and of Jeremiah, If a wife “become another man’s shall he return unto her again? shall not that land be greatly polluted?”
St Basil the Great † AD 379 The Letters 199
XXI. If a man living with a wife is not satisfied with his marriage and falls into fornication, I account him a fornicator, and prolong his period of punishment. Nevertheless, we have no canon subjecting him to the charge of adultery, if the sin be committed against an unmarried woman. For the adulteress, it is said, “being polluted shall be polluted,”
St Jerome † AD 420 The Letters of St. Jerome 122.2
… Will he not loathe her rather? But thou hast played the harlot with many lovers: yet return again to me, saith the Lord.” In place of the last clause the true Hebrew text (which is not preserved in the Greek and Latin versions) gives the following: “thou hast forsaken me, yet return, and I will receive thee, saith the Lord.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.28
… Shall not that woman be polluted and contaminated? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord (
3:2
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… for she fell into fornication, and a novel form of it, even as Ezekiel says: “To all harlots wages are given, but thou hast given wages to thy lovers, and there hath been perversion in thee beyond all other women,” and again another saith “Thou didst sit waiting for them like a deserted bird.”
3:3
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 6.1
… Therefore, also, it is reasonable and immortal. For being made after the image of the Only-begotten, as I said, it has an unsurpassable beauty, and therefore evil spirits love it, and plot and strive to defile its godlike and lovely image, as the prophet Jeremiah shows, reproaching Jerusalem, “Thou hadst a whore’s forehead, thou refusedst to be ashamed;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.1
1. The Ario-maniacs, as it appears, having once made up their minds to transgress and revolt from the Truth, are strenuous in appropriating the words of Scripture, ‘When the impious cometh into a depth of evils, he despiseth ;’ for refutation does not stop them, nor perplexity abash them; but, as having ‘a whore’s forehead,’ they ‘refuse to be ashamed
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.10
… If we did this, contentedly proving the absence of anything vile and criminal in him, we should seem to join in insulting one who was a ‘bright particular star’ to his generation. But I remember how with that divine voice of his he quoted the prophet
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.4
… For when once the soul has been forced to put off shame it lapses into a callous condition, and neither yields to kindly words nor bends to threats, nor is susceptible of gratitude, but becomes far worse than that city which the prophet reproached, saying, “thou hadst the face of a harlot, refusing to be ashamed before all men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 74
[1.] The Prophet said to the Jews, “Thou hadst the countenance of a harlot, thou wert shameless towards all men.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
For that shamelessness makes harlots, hear the prophet saying, “Thou wert shameless towards all; thou hadst a harlot’s countenance.” (
St Jerome † AD 420 The Letters of St. Jerome 22.13
… When they go out they do their best to attract notice, and with nods and winks encourage troops of young fellows to follow them. Of each and all of these the prophet’s words are true: “Thou hast a whore’s forehead; thou refusest to be ashamed.”
St Jerome † AD 420 The Letters of St. Jerome 117.9
… Why do you make Christ’s minister your slave? Look at the people and scan each face as it comes under your view. When he reads in the church all eyes are fixed upon you; and you, using the licence of a wife, glory in your shame. Secret infamy no longer contents you; you call boldness freedom; “you have a whore’s forehead and refuse to be ashamed.”
St Jerome † AD 420 The Letters of St. Jerome 123.9
… No, a widow must take every precaution not to overstep by an inch the bounds of chastity. For if she once oversteps them and breaks through the modesty which becomes a matron, she will soon riot in every kind of excess; so much so that the prophet’s words shall be true of her “Thou hast a whore’s forehead, thou refusest to be ashamed.”
St Jerome † AD 420 The Letters of St. Jerome 147.8
… Moreover you are redolent of perfume, you go from one bath to another, you wage war against the hair that grows in spite of you, you walk through the forum and the streets a spruce and smooth-faced rake. Your face has become the face of a harlot: you know not how to blush.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.7
… For those one best corrects who reprehends them by direct invective; but to these greater profit ensues, if what is rebuked in them be touched, as it were, by a side stroke. Thus the Lord , openly upbraiding the impudent people of the Jews, saying, There is come unto thee a whore’s forehead; thou wouldest not blush (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.28
… lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never ceases from sin it is said, There is come unto thee a whore’s forehead; thou refuseth to be ashamed (
3:6
St Jerome † AD 420 The Letters of St. Jerome 122.1
… Wherefore also the Lord says to Jeremiah: “hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot. And I said after she” had played the harlot and “had done all these things, Turn thou unto me. But she returned not.”
John Cassian † AD 435 The Conferences of John Cassian 14.11
… For by fornication of this kind we read that Jerusalem was defiled, as she committed adultery “on every high hill and under every green tree,”
Pseudo-Cyprian Exhortation to Repentance 1
… It has gone away upon every lofty mountain, and has gone under every shady tree, and has committed fornication there; and I said, after she had committed all these fornications, Return unto me, and she has not returned.”
3:7
St Basil the Great † AD 379 The Letters 46.5
5. In such a state of things as this, “Shall they fall and not arise? Shall he turn away and not return?” Why did the virgin turn shamefully away, though she had heard Christ her bridegroom saying through the mouth of Jeremiah, “And I said, after she had done all these things (committed all these fornications, LXX.), turn thou unto me, but she returned not?”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… For to sin may be a merely human failing, but to continue in the same sin ceases to be human, and becomes altogether devilish. For observe how God by the mouth of His prophet blames this more than the other. “For,” we read, “I said unto her after she had done all these deeds of fornication, return unto me, and yet she returned not.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
Hear what God saith unto Jerusalem, “I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He doth in the prophets also, using these words, “I said, Turn thou unto me, and she returned not.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Do you note the wisdom of Paul, how he points out that the Law itself designs that we should be divorced from it, and married to another? For there is nothing, he means, against your living with another husband, now the former is dead; for how should there be, since when the husband was alive it allowed this to her who had a writing of divorcement?
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.18
… 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.” Also in the same prophet, in another place, He says, “She committed adultery with stocks and stones, and yet for all this she turned not unto me.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
XIX. For it is not only bodily sin which is called fornication and adultery, but any sin you have committed, and especially transgression against that which is divine. Perhaps you ask how we can prove this:—They went a whoring, it says, with their own inventions. Do you see an impudent act of fornication? And again, They committed adultery in the wood.
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St Jerome † AD 420 Against the Pelagians pref
… and let us always believe that the eagerness of our wills is governed by the help of God. Should any one cry out that he is slandered and boast that he thinks with us; he will then show that he assents to the true faith, when he openly and sincerely condemns the opposite views. Otherwise his case will be that described by the prophet:
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… But not even for this did He spew us out of His mouth, but like those slighted lovers that be very earnest, He went round beseeching all, the heaven, the earth, Jeremiah, Micah, and that not that He might weigh us down, but that He might speak in behalf of His own ways ( Is. i. 2 ; Jer. ii. 12 ;
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Return to me, O dwelling of Israel, saith the Lord, and I will not harden my face upon you; because I am merciful, saith the Lord, and I will not be angry against you for ever.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.90
90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary, because I was filled with bitterness and sought to be silent, understanding that it is an evil time, that the beloved had kicked, that we were become backsliding children,
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Be converted, ye children that have departed, saith the Lord; because I will rule over you, and will take you one of a city, and two of a family, and I will bring you into Sion: and I will give you shepherds after my heart, and they shall feed you, feeding you with discipline.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 61.1
… we do not depart from the traditions of the Gospel and of the apostles, but with constancy and firmness take counsel for our brethren and sisters, and maintain the discipline of the Church by all the ways of usefulness and safety, since the Lord speaks, saying, “And I will give you pastors according to mine heart, and they shall feed you with discipline.”
St Cyprian of Carthage † AD 258 On the Dress of Virgins 1
… since God also before predicted by Jeremiah, and pointed to our times, when he said, “And I will give you shepherds according to my heart: and they shall feed you with the food of discipline.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.15
… and I will require my sheep from their hands, and I will turn them away from feeding my sheep; and they shall feed them no more, and I will deliver my sheep from their mouth, and I will feed them with judgment.” In Jeremiah the Lord says: “And I will give you shepherds according to my own heart, and they shall feed you with the food of discipline.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.67
In Jeremiah: “And I will give to you shepherds according to my own heart; and they shall feed the sheep, feeding them with discipline.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.117
… that we may feed His flock with knowledge,
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John Cassian † AD 435 The Conferences of John Cassian 13.8
… He says: “And I said thou shalt call Me Father, and shalt not cease to walk after Me. But as a woman that despiseth her lover, so hath the house of Israel despised Me, saith the Lord.”
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St Jerome † AD 420 The Letters of St. Jerome 69.5
… but the foolish plucketh it down with her hands.” Nor does this, say they, derogate from the dignity of the episcopate; for the same figure is used in relation to God. Jeremiah writes: “As a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel.”
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St Jerome † AD 420 The Letters of St. Jerome 41.3
… Again they close the doors of the Church to almost every fault, whilst we read daily, “I desire the repentance of a sinner rather than his death,” and “Shall they fall and not arise, saith the Lord,” and once more “Return ye backsliding children and I will heal your backslidings.”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Be converted, ye children who are turning, and I will heal your affliction.”
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St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 4
To those who are altogether reprobate, and unrepentant, who possess the Ethiopian’s unchanging skin,
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1. It is commonly said. — In Hebrew לאמור lemor, that is, saying, supply, it is said; although Vatablus and the Hebrews refer this to the end of the preceding chapter: "The Lord hath broken thy confidence," namely by saying what follows: "If she put away" etc. But this is less correct: for to say, return, is not to break confidence, but to increase it. That woman shall be polluted and defiled. — In Hebrew, that land, as if to say, Such a land would be reckoned polluted by the commerce of such a repudiated woman, if her former husband should receive her, as is said in Deuteronomy xxiv, 4. Thus Vatablus. Our translator rendered it as woman instead of land, because a polluted woman polluted the land, and this aptly corresponds to the repudiated and polluted people of Israel, as if to say: Once repudiated, she can neither be recalled, nor without sin and infamy and disgrace to both, indeed to the whole land, return to her husband, according to the law of Deuteronomy chapter xxiv, 5; but thou, not only repudiated but also an adulteress, returnest to me; I will receive thee willingly, nay, I will bear this infamy, I will endure this shame, and indeed if it be necessary I will redeem thee. But Maldonatus thinks that woman is metaphorically called land, because she is tilled by her husband as a field, is sown, and bears fruit. But the former sense is more suitable and clearer. With thy lovers. — The Septuagint, with shepherds: for they read רעים roim instead of רעים roim.
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2. Lift up thy eyes on high. — In Hebrew שפיים sephaim, that is, to the hills and high places, as if to say: Look about in every direction at the mountains and hills, as far as thy sight can reach, and everywhere thou wilt see the traces of thy fornication, that is, of thy idolatry. Waiting for them as a robber. — In Hebrew caarabi, that is, as an Arab, that is, as a robber, because the Arabs, as now, so also then, were devoted to robbery, says St. Jerome. The Septuagint reads בערב keoreb, that is, as a raven, or rather a crow, which sits in the ways, so that it may feed upon the carcasses of asses or horses cast there: thus also thou didst gape after dead gods, as if after carcasses, to worship them. The sense of our version is, as if to say: Thou sattest, O harlot, in the ways as a robber in the evening, that thou mightest slay the souls of those fornicating with thee, Proverbs chapter VII, 9, namely of citizens and foreigners, whom thou didst lead away to thy idols, just as the armed Galaadites led away those going to Jerusalem, to their golden calves, Hosea, chapter VI, verses 8 and 9. Secondly, others explain it thus: Thou sattest as an Arab, namely a merchant, who pitches his tent in public ways, that he may sell his wares or buy from those passing by: thus also thou, O Israel! didst expose thy idols publicly, that thou mightest impel all who passed by to their worship. Thus Isidore, Theodoret, St. Thomas, Hugh and Lyra. The former sense is more genuine and more forceful. This is what Ezekiel says, chapter XVI, 31: "Thou hast built thy brothel in the head of every way."
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3. For which reason the drops of rain were prohibited, and the latter rain was not, — that is to say, By thy crimes thou hast closed heaven to thyself that it should not rain; and thus thou hast brought upon thyself famine and barrenness. Learn here that public sin, when it is not punished, contaminates the whole land and commonwealth, and therefore is punished by God with public calamity. For, as Sanchez rightly says, in public sin it is considered that all sin publicly, when some bear it, others dissemble, others assent, others defend, others even imitate. Note: In Scripture "the latter rain" is called that which falls in Palestine in the time of spring (in March) when the crops ripen; just as "the early rain" is called that which falls in October immediately after sowing, and waters the seeds sown, and causes them to germinate; namely by drops, as is said here, continuous and falling slowly; whence it is called here: "The drops of rain;" for in these two seasons rain is most necessary for the crops. Thou hast had a harlot's forehead, thou wouldst not be ashamed. — He alludes to shameless harlots, who inscribed their name not only on their cells in the brothel, but also on their forehead, as did the purple harlot Babylon, Apoc. XVII, 5. See the things said there, and Martin of Roa, lib. IV Singul. cap. X: "To ingratitude, says Xenophon lib. I Paidiae, shamelessness especially seems to be a companion, which is the greatest guide to all baseness." Menander: Whoever truly knows neither to be ashamed nor to fear, He holds the first place in all shamelessness. Caligula the Emperor used to say that nothing was approved by him more in his nature than ἀδιατρεψίαν, that is shamelessness. A voice more worthy of an executioner than of an Emperor. For shame indeed restrains many, even the wicked, from crimes. Thus Achilles in Homer calls Agamemnon κυνῶπα, that is dog-faced. And again: κυνὸς ὄμματ' ἔχων, καρδίην δ' ἐλάφοιο, Having the eyes of a dog, the heart of a deer, signifying shamelessness joined with cowardice. Aristogiton, an Athenian orator, was called Dog on account of his shamelessness. Thus Volaterran lib. XIII, cap. IV. Vatinius, who was twice defended by Caesar when reconciled to him in public trials, was most shameless. For by constant abuse, as Seneca says, he had learned to lose his shame. The shameless and open lust of Diogenes and the Cynics, like that of dogs, is well known. C. Fimbria was a man of most abandoned audacity, who killed Crassus, and who at the funeral of C. Marius caused Q. Scaevola, a most holy man, to be wounded; and when he learned that the blade had not descended deep into the body, he appointed him a day. While all marveled that he would accuse the Pontiff Maximus, the best citizen of the whole state, and were expecting the charge, he said he accused him because he had not received the whole weapon in his body, as Cicero says in the Pro Roscio. Finally St. Gregory in Psalm. I Penitential: "That, he says, is truly a sign of open despair, if shame does not follow sin." Farewell to the rest.
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4. Therefore at least henceforth (invited and besought by me from now on) call me, my Father, thou art the guide of my virginity, — that is, thou art to me a father, who from childhood, when I was a little virgin neglected by mother and father, and cast down and thrown into filth, didst receive me as a father, didst educate and rule me. It can, secondly, be understood that the guide of virginity is a spouse, that is to say, Thou as thou art to me a father, so art thou also a spouse, whom I as a virgin and young maiden took as my guide, and therefore loved most greatly: for a spouse succeeds to the place and care of a parent. For a parent transfers the care of his daughter to a spouse, when he betrothes her to him, and delivers her to be led into his house. A spouse therefore is to a virgin bride like a father. Thus Theodoret and Sanchez. And he alludes excellently to the first origin of woman from man; for Eve, the wife of Adam, since she was formed from his side, seems to have been the daughter of her husband. Jeremiah is in agreement with Trismegistus, whose voice in the Pimander is this concerning God: "God in his holy word elevated: You, to whom a portion of mind has been granted, recognize your race, and consider your immortal nature: for which reason he who knows himself as composed of life and light, passes into God; for life and light is the father of all, from whom man was born." From this it seems that origin was given to that: "Know thyself;" by which man is admonished that, mindful of his divine origin, he should undertake actions divine and worthy of God.
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5. Will You be angry forever, or will You persist to the end? — The Chaldean, St. Thomas, Vatablus and a Castro explain it thus, as if to say: O Lord! do not be angry with me always, nor persist in remembering and avenging my sins. These are the words of God, which He teaches the people to say to Him, and by which they invoke Him, that He may have mercy on them. For God is more eager for reconciliation than sinners themselves are, says St. Chrysostom, homily 44 on Genesis. For this is His incredible mercy, that when He is angry with us on account of our sins, He composes a prayer for us by which we may appease Him; for these words depend on the preceding ones: "Call me Father of mine," etc. Secondly, however, probably, Theodoret, Lyra, Dionysius and Sanchez on the Bride explain it thus, as if to say: Will You, O Judah, be offended and angry forever and withdraw and flee from me? Will You keep this will of yours to sin forever? Whence the Septuagint translates: Will it remain forever, or will it be preserved unto victory? supply, your falsehood and deception, says Theodoret, as if to say: Will your deception persist continually, as if you hope from it to become victorious, so that your obstinacy may overcome me and my patience, and I, affected by weariness, may abandon and neglect you? Behold, you have spoken, — as if to say: Behold, as soon as you have spoken these things which I have said, and have prayed, although you have done many evils; "you were able," that is, you will be able, that is, you will prevail against me, you will conquer and bend me and the scourge which I hold ready for you, you will wrest from my hand, and you will draw me into my former love for you. These things are put prophetically in the past tense for the future. Secondly, Sanchez according to the exposition given a little before explains it thus, so that it is a severe reproof of the words and deeds of the Bride playing the harlot: that she has acted impiously and shamefully not only in speaking, but also in doing, and what she said she would wickedly do, she has accomplished in deed; and yet not satisfied, wearied or exhausted in strength, but she clings with renewed crimes both in mind and body. For this is the meaning of "and you were able," that is, you are still able, and with an unwearied and whole mind devoted to sinning.
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6. Aversatrix. — Thus Israel is called, namely the ten tribes, because from the beginning of its schism and kingdom, openly and by common consent, and by a continuous and perpetual course, they turned away from the true God and His worship, and this continually for three centuries: whence all the kings were impious and idolaters. Thus St. Jerome, Theodoret, Augustine, book XVII of the City of God, chapter XXIII, Rabanus and Isidore. For the true Church and religion was enclosed in Judah and the kingdom of David; for God willed that, as the kingdom, so also the temple and priesthood be placed in Judah and Sion, on account of Christ to be born from Judah; just as now the true Church is placed in Rome and in the Roman Empire: when that fails, the Church will fail in great part, and Antichrist will come. Whence Optatus of Milevis, book III Against Parmenian, said "The commonwealth is not in the Church, but the Church is in the commonwealth," that is in the Roman Empire. Hence the Church, says Eusebius, book III of the Demonstration, always prays for the preservation of the Roman Empire, so that namely with it the Church may be preserved and propagated. Israel therefore "went to himself," that is, whither his desire and lust led him.
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7. Prevaricatrix sister of him Judah. — Israel is called "aversatrix," but Judah "prevaricatrix," because she retained the worship of God, although she often departed from it privately and secretly and deceitfully, sometimes also publicly, to idols, under Manasseh, Ahaz and other impious kings: for this is the prevarication of Judah.
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9. And with facility, — because she was so prone and easy to fornication, that is to the worship of idols.
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10. In falsehood, — that is, falsely and deceitfully.
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11. Justified, — as if to say: Israel, that is the ten tribes, sinned less than Judah, that is the two remaining tribes, so that compared to this one that one might appear just. Thus Luke XVIII, 14, it is said: "This man (the Publican) went down to his house justified rather than that one," compared to the Pharisee. Thus "no one living shall be justified in the sight of God," Psalm CXLII, 2, that is "in comparison with God," as St. Job says, chapter IV, 17. By a scheme altogether similar of his two harlots, Oolah, that is the ten tribes, and Oolibah, that is Jerusalem, he narrates and condemns the fornication of this one compared to that one, that is idolatry, Ezekiel chapter XXIII, and chapter XVI, 51, and he says that this one justified that one, indeed Sodom. For although the sins of Israel were more numerous, and continuous idolatry; nevertheless in Judah it was more grave: first, because in it there was greater knowledge of God and truth: for in it God had established as His own house the kingdom, priesthood, temple, prophets and teachers; secondly, because, when she saw Israel punished by God, and led into captivity on account of idolatry, she nevertheless followed it; thirdly, because with greater ardor at times, namely under Manasseh, she worshipped it than Israel, indeed then she killed all God's prophets, which the word "went mad" signifies.
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12. Go, and cry these words toward the North. — Rabbi Solomon thinks Jeremiah was in Babylon, Hugo and Lyra in Israel, others that he was sent there. But I say that by "go" and "cry" here he is commanded only to turn his face equally with his feet (whence Sanchez: go, he says, as if to say, come now, so that it be as it were an adverb of exhortation) toward Israel, that is the ten tribes (for this is the one that turns away) toward the North, that is into Assyria in the northern captivity; thus Lyra, Dionysius and others; and that he exhort and invite them with stentorian voice to the worship of God, so that thus he provoke Judah to emulation, and threaten it, unless it repent, that he will depart from it to Israel, so that he may be worshipped by it. Thus Christ departed from the Jews to the Gentiles. St. Jerome, Rabanus and Hugo the Cardinal think that here a discourse is made to the two tribes in Chaldaean captivity, and to the ten tribes dwelling in Assyria, and that their liberation and return is predicted: but St. Thomas and Vatablus think that here a discourse is made to the ten tribes, and that it is preached to them that they will return from spiritual captivity, through Christ and the Apostles. But what I have said is more true. Because I am holy. — In Hebrew חסיד chasid; the Septuagint, ὅτι ἔλεημον, that is because I am merciful, so that I may pour out my grace and benevolence upon you miserable ones, if you repent, and return to me.
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13. Thou hast scattered (the Chaldean, thou hast corrupted; the Septuagint, thou hast poured out) thy ways, — namely so that thou mightest scatter thyself, and wander about going now to this, now to another idol. Otherwise Lyra and de Castro, thy ways, he says, that is thy feet, by which we go through ways, as if to say, Thou hast scattered, that is thou hast divided as a harlot thy feet to every fornicator, Ezech. XVI, 25. By this metaphor he signifies the profuse idolatry of the Jews.
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14. Be converted (not from Babylon, but from idolatry) ye rebellious children, — that is departing from me; the Septuagint, apostates. He speaks not to Israel, as Vatablus wishes, but returns to Judah, to whom he began to speak vers. 1 and seq. Otherwise Sanchez, be converted, he says, ye rebellious; that is be converted seriously, so that with all the effort of your mind ye may return to me. Most excellently St. Augustine in Sentences vol. III, Sent. 71: "The remedies," he says, "of conversion to God are not to be deferred by any delays, lest the time of correction be lost by tardiness. For he who promised pardon to the penitent did not promise the morrow to the dissembler." And Sent. 235: "There is no place in God, nor is there whither one may flee from him, except to him. Whoever wishes to escape an offended God, let him take refuge in a placated one." And Sent. 240: "With the mercy of God the confession of the penitent avails greatly, by which the sinner makes propitious by confessing him whom by denying he does not make ignorant." I am thy husband. — In Hebrew בעלתי baalthi, that is I have married you, I have possessed you as a husband, and, as the Septuagint, I have ruled over you, namely through the old law. Thus Theodoret and Hugo. Although Lyra, Dionysius, Vatablus think that Jeremiah speaks to the Church of Christ: for God in Christ was to be her husband. But in Hebrew it is past tense, not future. The former sense therefore is simpler and clearer. I will take you one of a city, and two of a kindred, and will bring you into Sion, — as if to say, A few from each city and kindred of the Jews I will choose, so that their remnant may be saved through Christ. Note: The Prophet, or rather God, here does not speak of the return of the Jews from Babylon under Cyrus and Ezra, as the Hebrews, Theodoret, Hugo and St. Thomas wish: for then not one or two, but 42,000 returned, nor was the ark then repaired, nor were all nations then gathered to the Lord (he alludes to it however, and touches upon it in passing); but he rises up and flies to Christ, as is evident from what follows, especially vers. 18 and 19; whence by Sion he takes the Church, by pastors the Apostles, and similar men: for a great part of the happiness of a people is to have good pastors and rulers. Thus St. Jerome, Theodoret, Rabanus, Hugo, Lyra, Vatablus, Rabbi Solomon and all the Hebrews, as Vatablus says. Whence Rabbi Samai in Galatinus, lib. IX, cap. II, thinks that there is an allusion here to Joshua and Caleb, who alone entered the promised land, as if to say, In like manner in the time of the Messiah, very few Jews will receive him, and will enter that heavenly promised land. See also Eusebius, lib. II of the Demonstration cap. LIV.
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16. They shall say no more: The Ark of the Covenant. — By the ark understand all the old sacrifices and legal sacraments: these therefore shall cease with the ark, as shadows, when Christ, who is the truest ark of wisdom and divine grace, shall have appeared, or rather, when the mercy seat of the ark, that is the propitiatory, shall have appeared, namely Christ, reconciling God to the ark, that is the Church. Neither shall it ascend upon the heart. — No one shall think of it, no one shall speak of it, that is to say, In the time of Christ the Jews shall no longer boast of the ceremonies of the Mosaic law. Neither shall it be visited. — For they were accustomed to visit the ark, as an oracle, that they might seek responses and benefits from God. Neither shall it be made any more, — namely the ark, or anything like the ark. Thus Lyra, Dionysius, Vatablus. Otherwise the Chaldean: The ark, he says, shall not be visited in the time of the Messiah, nor shall the ark be carried forth to battles, as was done under Heli. Others, it shall not be made, that is, there shall be no more sacrifice; for thus Virgil says in Eclogue III: "When I make a heifer for the fruits, come yourself." The first sense is most clear.
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17. At that time they shall call Jerusalem the Throne of the Lord. — Some understand by Jerusalem the city itself, whose name God made famous after the return of the Jews from Babylon. Thus St. Thomas and Hugh. Secondly, St. Jerome, Rabanus, Hugh, Vatablus and Lyra understand Jerusalem spiritually, that is the Church of Christ, to which all nations shall flow together in the name of the Lord, which name they invoke. Thirdly and best, you should understand Jerusalem itself, inasmuch as in it, as in a throne, Christ sat, reigned and taught, and from thence sent the Apostles to preach. Whence it is called the Mother of the Church, and the Fountain of grace, "because from Sion shall go forth the law, and the word of the Lord from Jerusalem," just as formerly the ark of the covenant with the Cherubim was the throne of God, and therefore was said to God: "Thou that sittest upon the Cherubim;" for the ark was a type of the Church. Tropologically, the soul of the just is the throne and seat of God. Thus Jerome.
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18. The house of Juda shall go, — that is to say, The dissension which is wont to be between Juda and Israel shall be no more; but all, laying aside hatred, shall come to the Church, and shall be united in it. "The house of Juda shall go," that is the Apostles and other Christian Jews shall go to the Israelites, who were formerly led away into the North, that is Assyria; again, those who mystically in the northern land of sin grow cold and stiff, and they shall lead them to Jerusalem, that is to the Church, that they may enjoy in it all spiritual goods promised to their fathers, and at length attain to heavenly Jerusalem. Thus St. Jerome, Rabanus, Lyra, Vatablus. To the land which I gave to your fathers. — Note: The land promised and given to the fathers is Jerusalem, to which many Jews and Israelites came, when the Church of Christ first began there, and the Apostles remained in it for nine years, then Jerusalem, that is the Church which began in it, was scattered throughout all nations, and thus wherever nations are converted, there they come to Jerusalem promised to the fathers, that is to the Church, which began in Jerusalem. Hence the Prophets often rise from earthly Jerusalem to the spiritual. Mystically, the cold North signifies the kingdom of the devil; Assyria, the kingdom of the world, in which we serve the devil, sin and concupiscence; the promised land is the kingdom of Christ and paradise, says St. Jerome.
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19. How shall I put thee among the children? — These are the words of God as it were exulting and marvelling, that is to say, How many, O Sion, that is the Church, which in Sion from the Jews thou shalt begin, shall I give thee as children, and how beautiful and desirable (for this is in Hebrew צבי tsebi, of which Daniel cap. VIII, 9), "an inheritance," namely the whole land "of armies" (thus it must be read with the Romans), that is of the strongest, most warlike and most numerous "nations!" Thus St. Jerome. Theodotion translated it, I shall give thee an inheritance renowned for the strength of the most robust nations, that is the Church of Christ, who is the leader and ruler of all nations believing in him, says St. Jerome. Others by the name "of armies" understand angels, who are leaders and guardians of nations. The Septuagint translates, I shall give thee a chosen land, an inheritance of God almighty of the nations, namely an inheritance of the nations, which is the inheritance of God almighty, who is King of kings, and Lord of lords. Anagogically, I shall give thee a heavenly inheritance, in which St. John saw a great multitude, which no man could number. Thus Vatablus, Dionysius and others. The inheritance of the heavenly fatherland, says St. Thomas, is glorious: first, by the splendour of divine vision, Psalm XXXV, 10: "In thy light we shall see light;" second, by the sweetness of divine love, Psalm XXII, 5: "My chalice which inebriateth, how goodly is it!" third, by familiarity of divine address, Wisdom VIII, 18: "Glory in the communication of his words;" fourth, by the magnificence of operation, Ecclesiasticus XLIII, 27: "There are glorious works and marvels;" fifth, by the greatness of exultation, Zacharias cap. VIII, 13: "I will save you, and you shall be a blessing;" sixth, by the comfort of society, Ezechiel XXXI, 9: "All the trees of pleasure of the paradise of God envied it," etc. Thou shalt call me Father, — namely thy God, not idols. Thus commonly the Interpreters: St. Jerome however, Rabanus and Lyran think these are the words of Christ, whence by me they understand Christ. Morally, God is called Father, says St. Thomas: first, by creation, Matthew XI, 25: "I confess to thee, O Father, Lord of heaven and earth;" second, by adoption, Romans VIII, 15: "You have received the spirit of adoption of sons of God, whereby we cry: Abba Father;" third, by instruction, Isaiah XXXVIII: "Father, the children whom God hath given me shall make known thy truth;" fourth, by correction, Proverbs III, 12: "For whom the Lord loveth, he chastiseth; and as a father in the son he pleaseth himself." Excellently St. Augustine, in Sentences sent. 237: "From whom," he says, "man hath that he is, with him he hath that he be well." And Sent. 236: "There are two lives, one of the body, another of the soul. As the soul is the life of the body; so God is the life of the soul. And as the body dies if the soul depart; so the soul dies if Christ depart."
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21. A voice in the ways was heard. — These are the words of God, desiring the conversion of the Jews from idols, as through Jeremiah and many Prophets, especially when they had fallen into captivity and other calamities, and therefore wept and groaned, they were converted. Thus Theodoret, Rabanus and Hugh. Others take these of the Jews doing penance, in that they had crucified Christ, Acts II, 37. Lyran and Dionysius take these of those captured by Titus after the death of Christ. But what I have said is more true; for the Prophet returns in his usual manner to the Jews of his own time, and preaches to them. See Canon IV and V.
3:22
22. Return, ye children, returning, — that is doing penance. Thus St. Jerome, Rabanus, Hugh, Lyran. But in Hebrew it is שובבים scobabim, that is turning away, wandering, returning to vomit; the Septuagint translates, apostates; the Chaldean, ye who harden yourselves lest ye be converted. And I will heal your turnings away, — your sins and idolatries, by which turned away from me ye have turned to idols, and in like manner have rebelled, that is to say, I will forgive you all your past rebellions. In Hebrew there is a beautiful allusion between שובו scubu, that is return ye, שובבים scobabim, that is turning away or rebels, and משובתיכם mescubothechem, that is your turnings away or rebellions. And (supply, say): Behold we come to thee. — It is a mimesis, by which he prescribes to them the manner and form of penance. Thus St. Jerome. This the Jews embraced, and indeed performed it under king Josias, IV Kings XXII and XXIII.
3:23
23. Truly the hills were liars. — Truly the many gods were liars, whom we worshipped in the mountains and hills. It is a metonymy. In Hebrew it is, in vain from the hills, that is from the idols of the hills, supply, we hoped for help, now taught by the experience of so many evils we acknowledge and confess, that "truly in the Lord our God is the salvation of Israel," not in idols.
3:24
24. Confusion hath eaten the labour of our fathers,—that is, idolatry, which confounds us, was the cause why our fathers were punished, and laid waste in all things; or, as Theodoret says, why they consumed and sacrificed all good things, even sons and daughters, to idols. Whence Pagninus translates: Baal hath consumed the labours of our fathers. Thus today Bacchus and Venus consume the labours and riches of many. A tyrant, says Plutarch, permits and causes his citizens to become rich; but then he drains the riches collected by them through tributes, and enriches himself with them; thus also does the demon, who is the first and supreme tyrant, and snatches and plunders all the goods of his followers. St. Jerome, Rabanus and Lyran understand these things of the sin of deicide, on account of which the Jews perished together with all their goods. This is true, but allegorical. Secondly and more genuinely, Maldonatus and others explain thus: Confusion, that is, devastation and calamity bringing confusion and shame for sins, hath eaten the labour of our fathers from our youth, as if to say, Already from childhood we experience that our fathers labour in vain; for all things turn out badly for them, all things are laid waste, because they have departed from the Lord. Let us therefore be wise by the misfortune of our parents, and return to the Lord. Otherwise "we shall sleep in our confusion," that is, in our poverty and devastation, miserable, anxious, confused, as if a mockery and reproach of God and men, "we shall sleep," so that we have no rest even at night from our miseries. Secondly, "we shall sleep," that is, we shall die in the same: "And our shame shall cover us; because we have sinned against the Lord our God." Whence it is clear that this confusion, verse 24, is not sin itself, but the effect and punishment of sin. Morally, learn here what penance is, and how much it changes sinners into other men. Penance is that which corrects the errors of past life, reconciles us to God, amends scandals, changes the mind, and thus makes another man of us. Isaeus, when he had devoted his first age to pleasures, as he came to manhood, as if made another man, put on a wonderful severity of morals. Wherefore when someone asked him "whether shining gold, which he showed, would be pleasing to the eyes: I have ceased, he answered, to be badly affected by the eyes." The same, when asked "what fish, or what bird would be most pleasant to eat: I have ceased again, he answered, to hunt for such things." And he added: "For I have felt myself gathering fruit from the gardens of Tantalus;"; indicating that all such pleasures, by which youth is captivated, are nothing else but dreams and shadows. Thus Philostratus, in the Lives of the Sophists. Polemon, lost to luxury in his youth at Athens, delighting not only in enticements, but also in infamy itself; when he rose from a banquet not after sunset, but after sunrise, and returning home, saw the open door of Xenocrates the philosopher; heavy with wine, anointed with perfumes, crowned with garlands, clothed in a transparent garment, he entered his school filled with a crowd of learned men, and not content with so shameful an entrance, he also sat down, so that he might mock the most brilliant eloquence and most prudent precepts with the lasciviousness of drunkenness. Then, as was fitting, when indignation arose from all, Xenocrates kept his countenance in the same manner, and omitting what he was discussing, began to speak of modesty and temperance. Compelled by the weight of his discourse to come to his senses, Polemon first threw off the crown from his head, shortly after drew his arm within his cloak, as time went on he laid aside the hilarity of convivial speech; finally he cast off all luxury, healed by the most salutary medicine of a single discourse, and from the lowest debauchery became the greatest philosopher. His soul wandered in wickedness, it did not dwell there. Thus Cicero, book IV of On Ends, Valerius Maximus, book VI, chapter XI, Laertius in the Life of Polemon, book IV, Horace, satire 3, book II, and Suidas. Illustrous is the example of the young man whom St. John the Apostle entrusted to a certain Bishop, by whom being treated too leniently, seduced by the wicked, he finally became the chief of robbers; whom afterwards St. John, seeking him out, converted by his charity and tears so that he became wholly holy, and was deemed worthy to be placed by him over the Church. Wherefore rightly St. Augustine, in the book On Penance: "Penance, he says, heals sicknesses, cures lepers, and raises the dead, increases health, preserves grace, gives the lame their step, restores sight to the blind, puts to flight vices, adorns virtues, fortifies and strengthens the mind." Hear also Peter Chrysologus: "Who, he says, has sinned more enormously in the world than Paul? who more gravely in religion than Peter? Yet they through penance merited to obtain not only the ministry, but also the magistracy of holiness." Otto IV Emperor, excommunicated by Innocent III, found a rival in Frederick II, never afterwards happy; towards the end of his life, struck with ineffable contrition, absolved by Sifrid Bishop of Hildesheim, he rested in peace, which absolution Pope Honorius ratified. So great, moreover, is the penance of the dying said to have been, that he ordered his cooks to press his neck with their heels, and to trample upon him as the vilest creature. Thus Crantzius, book VII of the Saxon History, chapter XXXVII.
Machine translation from the Latin, not reviewed.
3:1
Hic revocat eos ad poenitentiam; et primo ponit revocationem; secundo revocatorum obstinationem, cap. 8: et dices ad eos et cetera. Prima in duas. In prima ponit revocationis monita; in secunda revocationis argumenta, cap. 4: si reverteris Israel, ait dominus, ad me convertere. Prima in duas. In prima revocat populum; in secunda ponit responsionis fructum, ibi, sed quomodo si contemnat mulier amatorem suum. Prima in duas. In prima revocat a culpa; in secunda a poena, ibi, vade, et clama sermones istos contra Aquilonem. Prima in duas. In prima revocat monitis; in secunda exemplis, ibi, et dixit dominus ad me in diebus Josiae regis. Circa primum duo facit. Primo revocat eos ex Dei clementia, ad quam probandum proponit vulgare proverbium: si dimiserit vir uxorem suam; quod ortum habet Deuter. 23: si dimiserit vir uxorem. Et loquitur secundum permissionem factam de libello repudii, propter duritiam cordis ipsorum, Matth. 19, et interdicebatur reditus, vel ut non proni essent ad dimittendum, vel ne dolo postmodum recipiente, interficerent. Et ex hoc proverbio sumit divinae clementiae argumentum: tu autem fornicata es cum amatoribus, idolis. Isa. 55: revertatur ad dominum, et miserebitur ejus; et ad Deum nostrum, quoniam multus est ad ignoscendum. Secundo revocat eos ex eorum culpa, primo proponens culpam, determinans locum: leva oculos in directum, recta consideratione, vel undique, ubi non, quasi ubique, prostrata, sicut meretrix, idolatriae. Ezech. 16: fecisti prostibulum in cunctis plateis.
3:2
Et peccandi desiderium: in viis sedebas, sicut meretrix expectans amasios, et latro, expectans quos spoliet. Proverb. 7: et ecce occurrit mulier cum ornatu meretricio praeparata ad decipiendas animas. Oseae 6: Galaad civitas operantium idolum, supplantata sanguine, et quasi fauces virorum latronum. Et determinans peccati effectum: et polluisti terram. Supra 2: contaminastis terram meam, et hereditatem meam posuistis in abominationem.
3:3
Et deinde pro culpa ponit poenam: quamobrem prohibitae sunt stillae pluviarum, quarum virtute generatur pluvia vel imber Isa. 5: mandabo nubibus ne pluant super vineam meam imbrem. Et ostendit peccantium inverecundiam, fons. Infra 6: quinimmo confusione non estis confusi. Secundo comminatur poenitentiam: et primo hortatur ad recognoscendum beneficia, ergo, quasi dicat: sufficit praeteritum tempus et cetera.
3:4
3:5
Secundo hortatur ut petant misericordiam, et dicant haec: numquid irasceris in perpetuum, aut perseverabis in finem? Ps. 84: numquid in perpetuum irasceris nobis, aut extendes iram tuam a generatione in generationem?
Hic ostendit eorum contemptum quantum ad peccatum oris: ecce locuta es; quod exponitur pro verbis superbiae etc.: quantum ad peccatum operis, et fecisti; cui respondet illud, implesti mala: quantum ad peccatum cordis, et potuisti, cui illud, et ostendisti; quasi potentiam tuam in peccato jactasti. Verum hoc non est in Hebraeo, et pro verbis etc. nec in libris antiquis; sed videtur expositio Hieronymi. Job 24: dedit ei Deus locum poenitentiae, et ille abutitur eo in superbiam. Isa. 5: vae qui potentes estis ad bibendum vinum, et viri fortes ad miscendam ebrietatem.
3:6
Hic revocat eos exemplo decem tribuum: et circa hoc tria facit. Primo ponit exemplum ad culpam idolatriae, abiit sibimet, sequens motus suos, non praecepta mea; et inobedientiae, et dixi. 4 Reg. 17: fecerunt sibi statuas et lucos in omni colle sublimi et subter omne lignum nemorosum: et adolebant ibi incensum super aras in morem gentium.
3:7
Et quantum ad poenam, quae eis innotuit: et vidit praevaricatrix soror, quia ex eisdem patribus ortae. Dedissem ei libellum: servat similitudinem meretricis, in qua foeditas invenitur. Sed contra. Isa. 50: quis est hic libellus repudii? Et dicendum, quod Deus non dimittit aliquem, quantum ad se pertinet; sed homo peccans ipsum dimittit: unde ibidem: in iniquitatibus vestris venditi estis, et in sceleribus vestris dimisi matrem vestram.
3:8
Secundo ponit contemptum: et non timuit praevaricatrix Juda soror ejus. Cum lapide, idest idolo lapideo. 4 Reg. 17: sed nec ipse Judas custodivit mandata domini Dei sui; verumtamen erravit, et ambulavit in erroribus Israel quos operatus fuerat.
3:11
Tertio aggravat reatum: et dixit dominus ad me: justificavit, comparative, quia decem tribus poenam aliarum non viderant, nec corrigebantur. Ezech. 16: justificasti sorores tuas in omnibus abominationibus tuis quas operata es.
3:12
Hic revocat eos a poena captivitatis: et primo revocat; secundo ostendit revocationis causam, ibi, ego autem dixi. Circa primum duo. Primo ponit revocationem; secundo revocatorum responsionem, ibi, et assumam vos, unum de civitate, et duos de cognatione, et introducam vos in Sion. Circa primum duo. Primo revocat illos de decem tribubus, vocans ad revertendum, contra Aquilonem, ubi captivi tenentur in terra Assyriorum. Psal. 102: non in perpetuum irascetur, neque in aeternum comminabitur. Et ad peccata recognoscendum, verumtamen scito.
3:13
Dispersisti vias tuas alienis, quasi multis idolis. Supra 2: vide vias tuas in convalle, scito quid feceris. Secundo illos de duabus tribubus convertimini, poenitendo, revertentes, ad me. Vel revertentes, a captivitate. Oseae 2: et erit in die illa, dicit dominus, vocabit me vir meus, et non vocabit ultra Baalim.
3:14
Hic ponit revocatorum responsionem: et primo duarum tribuum, promittens eis restitutionem patriae: unum de civitate, quia dispersi erant, vel quia non omnes reversi. Ezech. 36: tollam quippe vos de gentibus, et congregabo vos de universis terris, et adducam vos in terram vestram.
3:15
Et reintegrationem justitiae in emendatione praelatorum: et dabo vobis pastores juxta cor meum, et pascent vos scientia, quantum ad fidem, doctrina, quantum ad mores. Isa. 1: restituam judices tuos ut fuerunt prius, et consiliarios tuos sicut antiquitus.
3:16
Tertio quantum ad augmentationem gloriae, quam signat ex praeteritorum oblivione: cumque multiplicati fueritis (...) non dicent ultra: arca testamenti domini: quasi pro nihilo computabunt illud in quo modo gloriamini: quia arca absconsa fuit nec inventa; sicut dicitur 2 Mach. 1.
3:17
Ex futurorum promissione: in tempore illo vocabunt Jerusalem, totam, quod completum fuit in fama sanctitatis in qua habebatur, sicut dicitur 1 Mach. 3. Ezech. 43: locus solii mei, et locus vestigiorum pedum meorum, ubi habito in medio filiorum Israel in aeternum. Et quantum ad cultus ampliationem: et congregabuntur omnes gentes, ex omnibus aliqui: undique enim veniebant orare in Jerusalem. Vel intelligitur de conversione gentium ad fidem Christi. Ps. 85: omnes gentes quascumque fecisti, venient, et adorabunt coram te domine.
3:18
Secundo ponit conversionem decem tribuum: in diebus illis ibit domus Juda ad domum Israel: quia et ex illis qui redierunt, duabus tribubus adjuncti sunt. Quod notatur in hoc quod dicit: venient simul. Infra 50: in diebus illis, et in tempore illo, ait dominus, venient filii Israel, ipsi, et filii Juda simul, ambulantes et flentes properabunt, et dominum Deum suum quaerent. Quidam tamen exponunt totum hoc de ultimis temporibus.
3:19
Hic assignat causam revocationis: et primo ponit quaestionem, quomodo? Idest, quid potest movere quod tot bona tibi conferam, cum in tot peccatis sis? In filiis, idest in multitudine filiorum, exercituum gentium, idest ubi ab antiquo exercitus congregabantur, sicut usque hodie, propter ejus delicias. Psal. 105: pro nihilo habuerunt terram desiderabilem. Item Psalm. 15: funes ceciderunt mihi in praeclaris; etenim hereditas mea praeclara est mihi. Secundo ponit responsionem, et dixi; idest, praevidens bona quae facies, haec tibi promitto. Psalm. 88: ipse invocabit me: pater meus es tu, Deus meus et susceptor salutis meae.
3:21
Hic ponit reversionis fructus: et primo dicit necessitatem revocandi quantum ad ipsorum culpam, amatorem, non virum. Oseae 3: vade, et dilige mulierem dilectam ab amico, et adulteram. Quantum ad poenam, vox in viis. Infra 31: vox in excelso audita est, lamentationis, luctus, et fletus, Rachel plorantis filios suos. Secundo ponit conversionis utilitatem: convertimini, ut supra, aversiones, quibus a Deo aversi estis. Ps. 102: qui sanat omnes contritiones tuas. Isa. 45: convertimini ad me, et salvi eritis. Tertio ponit eorum reversionem: et primo profitetur obedientiam: ecce venimus, sicut tu praecepisti. Oseae 6: venite, revertamur ad dominum, quia ipse cepit, et sanabit nos; percutiet, et curabit nos. Secundo confitentur Dei magnificentiam, confitentes ipsius divinitatem: tu enim es. Exod. 15: iste Deus meus, et glorificabo eum. Idolorum falsitatem: vere mendaces: quia non conferebant idola quae ibi colebamus, auxilium quod sperabamus, nec habebant divinitatem quam praetendebant. Isa. 28: posuimus mendacium spem nostram, et mendacio protecti sumus.
3:23
Et divini cultus utilitatem: vere in domino Deo nostro salus Israel. Ps. 61: in Deo salutare meum, Deus auxilii mei, et spes mea in Deo est.
3:24
Tertio confitentur culpam et poenam ipsorum et patrum: confusio comedit laborem patrum nostrorum ab adolescentia nostra. Infra 17: domine, omnes qui te derelinquunt, confundentur; recedentes a te in terra scribentur: quoniam dereliquerunt fontem aquarum viventium, dominum. Nota, quod Deus dicitur pater creatione. Matth. 11: confiteor tibi pater, domine caeli et terrae. Adoptione. Rom. 8: accepistis spiritum adoptionis filiorum Dei, in quo clamamus, abba pater. Instructione. Isa. 38: pater filiis notam faciet veritatem tuam. Correctione. Proverb. 3: quem enim diligit dominus corripit, et quasi pater in filio complacet sibi. Nota, quod hereditas patriae caelestis est praeclara splendore divinae visionis. Sap. 6: clara est et quae nunquam marcescit sapientia, et facile videtur ab his qui diligunt eam. Dulcedine divini amoris. Psal. 22: calix meus inebrians quam praeclarus est. Familiaritate divinae allocutionis. Sapient. 8: praeclaritas in communicatione sermonum ipsius. Magnificentia operationis. Eccl. 43: illic praeclara opera et mirabilia. Magnitudine exultationis. Zach. 8: erit domus Juda et domus Israel, benedictio. Solatio societatis. Ezech. 31: omnia ligna voluptatis quae erant in Paradiso Dei, et cetera.
3:10
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. …
3:14
… exile and lead back to Palestine to reconstitute the new Israel; this, in due time, will be raised up and absorbed into the kingdom of the M., the end of the whole divine economy (Am. 4, 11; 9, 9; Mic. 4, 6 f.; 7, 19; Is. 1, 9; 7, 3; 10, 20 ff.; 40-66; Jer. 3, 14, 16; 23, 3; 24, 6; 30-31; 33; Ez. 11, 13-20; 34; 37, 12; etc.). …
3:17
… All the messianic prophecies bear this imprint (see, for example, Gen. 12:3; 18:18; 22:18; Ps. 2:8; 21:26-29; Is. 2:2; 60:4 ff.; Jer. 3:17; Dan. 2:44; Mal. 1:15). In the New Testament the texts that affirm the universalist character of the Church, the kingdom of God on earth, are innumerable. …
3:20
… fidelity to God. Sin therefore assumes, according to Revelation, an entirely particular aspect: it is like the breaking of a promise made, of a faith sworn, the violation of a quasi-spousal relationship, wherefore Scripture sometimes likens sin to adultery (Jer. 3, 20).
3:22
(force of arms, political alliances) and in the "gods of foreigners" (idols; cf. Hos. 14:3 ff.; Jer. 3:22 ff.); c) conversion to Yahweh includes aversion to every evil, to every action contrary to God. This negative aspect, implicitly stated by the more ancient Prophets, is found strongly …
3:23
37:32) and for its inhabitants "sons of S." (ibid. 10:32; Ps. 68:36; Jer. 3:23). Then at the time of the Maccabean struggles the Jewish sanctuary was actually designated by the name "Mount S." (τὸ ὄρος Σιών; I Mach. 4:37-60; 6:48, 62; 10:11; 14:26). There the …
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.