Commentary on Jeremiah (In Jeremiam)

“This is the lover of the brethren, and of the people of Israel; this is he who prays much for the people and the whole holy city, Jeremiah, prophet of God. 2 Mach., last chapter. These are the words of Onias the high priest to Judas Maccabeus, commending Jeremiah in a vision. From these, four things can be gathered concerning the present work which is at hand; namely, the author, the matter, the method, and the usefulness. Concerning the author, the present authority indicates three things: namely, office, affection, and act. In the office, the prophetic dignity is shown: hence he says, Jeremiah, prophet of the Lord. In the affection, fraternal charity: hence he says, this is the lover of the brethren. In the act, the piety of compassion: hence he says, this is he who prays much for the people, and the whole holy city. Now he is called a prophet of God to distinguish him from others who are not prophets of God. For there are some prophets of heaven, some prophets of the Devil, some prophets of God. Prophets of heaven are those who strive to conjecture future things from the configurations of heaven in the movements of the stars; and of these it is said, Isaiah 47: let the augurs of heaven stand and save thee, who contemplated the stars, and calculated the months, that from them they might announce to thee the things that are coming. And to this mode of prophecy is reduced all divination, which is done through certain causes or signs found in natural things. Prophets of the Devil are those who know certain future things from the revelation of demons, which things, as Augustine says, the demons themselves know by the experience of a long time, or by the keenness of their nature, or by the revelation of higher spirits. And of these it is said below, chapter 2: the prophets prophesied in Baal, and followed idols. But the prophets of God are those who, through the mediation of angels, as Dionysius says, receive illumination from God concerning future things. Hence Cassiodorus says that prophecy is a divine inspiration announcing the outcome of things with unchanging truth. And therefore it is said, Luke 1: thou, child, shalt be called the prophet of the Most High, et cetera. The first prophecy is to be despised, because it is vain: for it does not have unchanging truth. For effects receive contingency from proximate causes, not necessity from first causes. And therefore it is said below, chapter 10: be not afraid of the signs of heaven. The second is to be fled altogether, because it is deceptive and pernicious. Zechariah 13: I will take away the false prophets, and the unclean spirit, out of the land. The third is to be followed and held, because it is illuminative. 2 Peter 1: we have a more firm prophetic word, to which you do well to attend, as to a lamp shining in a dark place. Now these holy prophets are called prophets of God for three reasons. First, because they are inspired by God. Joel 2: I will pour out of my spirit upon all flesh, and your sons and your daughters shall prophesy. On the contrary, of false prophets, who speak by their own spirit, it is said, Ezekiel 13: woe to the foolish prophets who follow their own spirit, and see nothing. Second, because they are sent by God. Matthew 23: behold I send to you prophets, and wise men, and scribes. Isaiah 29: and now the Lord hath sent me, and his spirit. On the contrary, of false prophets, below chapter 23: I did not send them, and they ran; I did not speak to them, and they prophesied. Third, because they testified of God (Acts 10): to him all the prophets give testimony, et cetera. Isaiah 44: you are my witnesses. Now the affection is shown to be fervent with fraternal charity: hence he says, this is the lover of the brethren. Now the affection of prophets varies in three ways. For some are lovers of gain. Isaiah 56: sleeping, and loving dreams, and most impudent dogs, they never had enough, et cetera. Some are lovers of human favor, of whom Matthew 23: they love the first places at feasts. But the third are lovers of the people, fulfilling that word of the apostle, to the Hebrews, last chapter: let the charity of brotherhood remain in you, and do not forget hospitality. The first despoiled them of riches. Micah 3: thus saith the Lord concerning the prophets who seduce my people, who bite with their teeth, and preach peace. Ezekiel 13: they violated me before my people for a handful of barley and a piece of bread, to kill souls that do not die, and to save alive souls that do not live, lying to my people who believe in lies. The second deceived by flatteries. Ezekiel 22: her prophets daubed them without tempering, seeing vain things and divining lies to them. But the third instructed with true doctrines. Below, chapter 3: I will give you shepherds according to my own heart, and they shall feed you with knowledge and doctrine. Now in his act, his pious compassion toward his people is shown, there: this is he who prays much. His prayer is much, or great, in three ways. First, by the height of contemplation. Below, chapter 18: remember that I stood before thy sight, to speak good for them, and to turn away thy indignation from them. To stand in his sight is to be present through contemplation. Second, it was great from the greatness of compassion. Lamentations 2: my bowels are troubled, my liver is poured out upon the earth. Third, it was great by the constancy of time, because it continued before the captivity, and after. Hence James, last chapter: the continual prayer of a just man availeth much. And these three, namely prophetic dignity, fraternal charity, and the piety of compassion, are necessary for a prophet. Since, then, the prophet is constituted as it were a mediator between God and the people, as it is said, Deuteronomy 5: I was the go-between and mediator between God and you: it is necessary that through the gift of prophecy he be joined to God, as it is said, Wisdom 7: through nations she transfers herself into holy souls; and that through the bond of charity he be joined to the people. Ephesians 4: careful to keep the unity of the spirit in the bond of peace. And thus by praying they refer the cause of the people to God, and by preaching, the cause of God to the people. Now from these three, three others at once appear. For from the office, the method is evident: for he proceeds by similitudes and figures, which is the proper method of prophets. Numbers 12: if there be among you a prophet of the Lord, I will appear to him in a vision, and I will speak to him in a dream. From the affection, the usefulness is evident: for as it is said, Ecclesiasticus 6: a faithful friend is the medicine of life and of immortality. For the end is to live well, and to attain to the glory of immortality. But the matter appears from the act: for the matter, according to the historical sense, is the captivity of the people, which excited the prayer of compassion. Hence it is said, Baruch 3: the soul in anguish, and the troubled spirit, cry out to thee. Now here, in the book of Jeremiah, he who translated the book from Hebrew into Latin prefixes a proem in which, in the theoretical manner, he does three things. First, he renders them attentive; second, he makes them docile, there: here as a child he began to prophesy; third, well-disposed, there: which we have rendered according to the measure of meter and in verses. Now he renders them attentive in two ways. First, from the depth of Scripture; second, from the authority of the writer, there: a priest from among the priests. Concerning the first, he does two things. First, he commends the depth of the mystery, in which he equates him to the other prophets, there: but equal in meaning. And he shows the cause, the unity of the inspiring spirit, there: since indeed he prophesied by the same spirit. 1 Corinthians 14: it is the spirit that speaks mysteries. Job 32: the inspiration of the Almighty giveth understanding. Second, he excuses the rusticity of his speech, there: moreover, the simplicity of his speech happened to him from the place in which he was born. And therefore he himself says below, chapter 1: I know not how to speak, for I am a child. Now he shows the authority of the writer from three things. First, from lineage together with dignity, there: a priest from among the priests: hence it was his own to teach the law. Malachi 2: the lips of the priest keep knowledge, and they seek the law from his mouth. Second, from privileged sanctity: and sanctified in his mother's womb. Hence it is said, chapter 1: before thou camest forth from the womb, I sanctified thee. Third, from the integrity of the flesh, that is, virginity, which is proved from what is said below, chapter 16: thou shalt not take a wife in this place, and thou shalt not have sons. Here as a child he began to prophesy. Here he renders them docile, determining the time: he beheld the captivity of the city not only in the spirit, as future, but also with the eyes of the flesh, as present; and determining the matter, namely that he prophesied not to the ten tribes, but only to the two. Already the Assyrians had transferred the ten tribes of Israel into the Medes. For it is clear from 4 Kings 17, that the ten tribes were taken captive by the king of the Assyrians in the time of Achaz, king of Judah. Colonists, that is, foreigners brought in to inhabit the land. He lamented, in the Lamentations. Which we have rendered according to the measure of meter, and in verses. Here he renders them well-disposed from his own person, in three places. First, concerning the good things done by himself without arrogance, saying: which we, according to measure — namely, prefixing the letters in order for each verse, as regards the Lamentations; in order, as regards the book of Jeremiah itself. Second, he clears away the accusation brought against him, excusing himself concerning Baruch, which he omitted. But we have omitted the book of Baruch his secretary, which among the Hebrews is neither read nor possessed. Third, he shows what difficulties press upon him from the contradiction of his rivals: hence, first, he sets down their envy, for all these things; second, he sets down the cause of the labor undertaken, and I suffer these things, because you compel me. Moreover; as if to say: were it not for your prayers, I could, by translating nothing, escape their rage.”

“This book, after the manner of the other prophets, is divided into two parts: namely, into the title, and the treatise, which begins there, "and the word of the Lord came to me, saying." In the title he does two things. First he describes the author; second, the time of the prophecy, there, "which came to pass." Now the author is described in three ways. First from his name, "the words of Jeremiah": supply, "these are." And it is interpreted "exalted by the Lord," which befits the eminence of contemplation. Second, from his prophetic lineage, "son of Helcias": for according to the rule of Jerome, wherever a prophet's father is placed in the title, he too was a prophet. And from his priestly lineage, "of the priests," whose office it was to know the law. Haggai 2: "Ask the priest concerning the law." Third, he is described from his own dwelling place: "who were in Anathoth." For the Levites received, in each of the tribes, certain towns in which to dwell, as is said in Numbers 35: of these words it is said in Isaiah 59: "my words shall not fail." But it must be known that certain prophets are entitled from an interior act: whence it is said, "the vision of Isaiah" (or) "the vision of Abdias"; certain ones from an exterior act, and these are entitled by "the word": as here; certain ones from the matter of threat, and thus they are entitled by "burden," as Habacuc and Nahum.”

“Here he describes the time of the prophecy, because he prophesied under three kings, concerning whom it is found in 4 Kings 20, and following. But since above he said, words, why here does he say, in the singular, word? To which it must be said that the prophetic words are indeed many in themselves, but they are one in their origin, because they originate from the uncreated Word. But since that word is eternal, as is said in John 1, how is it said to be made? And it must be said that it is not said to be made simply, but in relation to someone; not indeed by a change made in the word, but in him to whom, through the word, revelation is made: according to which manner God is said to have been made our refuge. Again it is asked why no mention is made of the other two kings, namely Joathan son of Josiah, and Joachim son of Joakim, who is also called by another name, Jechonias. And it must be said that each of these reigned only three months, as is said in 4 Kings 24. And because sacred Scripture does not concern itself with minutiae, they are reckoned together with the times of the other kings. In the fifth month, in which it was destroyed, though captured in the fourth month, as is said below, 39.”

“Here begins the treatise of the book itself, and first the office of prophesying is enjoined upon Jeremiah; second, the prophecy of the prophet now established is set forth, at the words, and it came to pass, chapter 2. The first is divided into two. In the first he enjoins the office; in the second he shows the manner of its execution, at the words, thou therefore gird up. The first is divided into two. In the first he is established in the prophetic office; in the second the matter of his prophecy is designated to him, at the words, and the word of the Lord came to me. The first is divided into two. In the first the preparation of the prophet is narrated; in the second, the bestowal of the prophetic gift, at the words, and the Lord put forth his hand. The first is divided into three. In the first the preparation on the part of the Lord is set forth; in the second the contradiction of the prophet is set forth, at the words, and I said, Ah, ah, ah; in the third, the repelling of the contradiction, at the words, and the Lord said. Concerning the first, three things. First the preparation of the prophet is set forth: the word came, either outwardly through a subject creature, or inwardly through inspiration. Ps. 84: I will hear what the Lord God shall speak in me. I should form thee: for in nature itself forming, God works the form, namely as a first cause in a second. Job 10: thou hast clothed me with skin and flesh. I knew, with a knowledge of approval. Isa. 49: the Lord hath called me from the womb, from the belly of my mother he hath been mindful of my name. Second, the privileged sanctification is set forth, and before. Eccl. 49: they treated him ill, who from his mother's womb was consecrated a prophet, et cetera. Third, the preordination of the office is set forth. And a prophet I gave, namely, in my own ordaining. Isa. 44: I have given thee for a light to the nations, that thou mayest be my salvation even to the end of the earth. Concerning the sanctification in the womb let us consider four things. First, the time. And it seems that such sanctification can exist before the infusion of the soul, on account of that which the Gloss of Ambrose says on Luke 1: the spirit of life was not yet present, and already the spirit of grace was present. Moreover, it is said here: before I formed thee in the womb I knew thee: and this is understood of a spiritual knowledge, which is one of approval: therefore before formation he had grace. On the contrary it seems that not, before he is born from the womb, because Augustine says: he cannot be reborn unless already born: but no one has grace unless reborn, since it is through grace that one becomes a son of God: therefore neither the grace of sanctification. To this it must be said that the sanctification of which we speak comes about through grace, whose subject is the soul; and therefore it cannot exist before the infusion of the soul; but after the infusion, before birth from the womb, it comes about by a special privilege. To the first it must be said that the spirit of life is there said to be the outward air, freely breathed. Or the spirit of life is said to be present, if it be taken of the soul, when it becomes known. To the other it must be said that it is understood of a knowledge of approval, which is according to predestination to grace, and is not said according to present justice. To the other it must be said that no one can be reborn by the common law, by the regeneration which is through the sacraments, before he is born, because he cannot yet be subject to the operations of the ministers of the Church, through whom this kind of grace is dispensed. But God has not bound his power to the sacraments; and therefore he himself can, by a special privilege, sanctify someone in the womb. Second, it is asked to whom this sanctification belongs. And it seems that it belongs to Christ, of whom it is said in the Gloss, that before he came forth from the womb, he was sanctified in the womb. But on the contrary: to be sanctified is to become holy from not-holy; but he was never not holy: therefore, et cetera. Likewise it seems that it belongs to inanimate things, on account of what is said in Ps. 45: the Most High hath sanctified his tabernacle. On the contrary is that such things are not receptive of grace. And it must be said, to the first, that not-holy is said in two ways. Either privatively, and then the existence of the subject is required; and thus it does not belong to Christ: or negatively; and thus it belongs to Christ to become holy from not-holy, because before he was man, he was not holy with a created holiness. To the other it must be said that holy is said in one way as dedicated to divine worship; and thus animate and inanimate things can be sanctified; but sometimes holy is said of what is firm, or clean either from sin, or from carnal act; and such sanctification is through grace, and possible only in men. But since every sanctification is ordered to that most holy conception of the Son of God, fittingly the mother, in whose womb that conception was accomplished, was sanctified, and John the Baptist, who while still enclosed in the womb, showed the one enclosed in the womb, and Jeremiah, who among others expressly discoursed on the manner of that most holy conception. Below, 21: the Lord hath created a new thing upon the earth: a woman shall compass a man. Third, it is asked concerning the effect of sanctification. And it must be known that sanctification is ordered against the uncleanness of original sin, in which one must consider the guilt of the lack of the divine vision arising from the lack of due justice; and this it wholly removed, so far as pertains to the impediment of the person, although the price by which the impediment of nature would be removed was not yet paid. One must also consider the tinder of sin, which is a proneness to every evil; and this indeed remains, like a habit impeded, not inclining to that to which it is ordered: but in others it inclined to venial sin, though not to mortal; but in the Blessed Virgin, to neither of these. Fourth, it is asked concerning the comparison of the grace of sanctification to sacramental grace. And it must be said that, absolutely speaking, the grace of sanctification prevails, because after sacramental grace an inclination to mortal sin remains. But in a certain respect sacramental grace prevails, namely as regards the imprinting of the character and such things. And I said. Here the contradiction of the prophet is set forth: and first he sets forth his own dismay — ah, on account of a defect of life; ah, on account of a defect of knowledge; ah, on account of a defect of eloquence. Ezech. 4: and I said, Ah, ah, ah. Second, he sets forth the reason for his dismay: and he alleges a defect of eloquence: behold, I know not how to speak. Exodus 4: I am not eloquent from yesterday and the day before. And the age of boyhood: because I am a boy, wherefore my age does not befit the office of preaching. Job 32: I hoped that greater age would speak, and a multitude of years would teach wisdom. Eccl. 32: speak, thou elder, for it teaches thee. But why this one refused the office of preaching, to which Isaiah offered himself, Isa. 6, Gregory shows in that Gloss: the office (he says) of preaching some laudably seek, to which others are laudably compelled, et cetera. Because this one, out of the love by which he was borne toward God, feared the loss of contemplation, while that one, through love of neighbor, desired the salvation of his neighbors. Yet neither did that one offer himself before his purgation, nor did this one refuse out of obstinacy. And the Lord said. He repels this contradiction. And because he alleged his boyhood, he promises three things against three defects of boys. For boys are inconstant; and against this he promises constancy: say not, in excusing thyself, as to all things that are to be carried out. Below, 10: the way of man is not his own, neither is it for man to walk and direct his own steps. Prov. 3: in all thy ways think on him, and he will direct thy steps. Likewise he promises eloquence against this, that boys are tongueless, and all things. Wis. 10: wisdom opened the mouth of the dumb, and made the tongues of infants eloquent. He promises boldness against the timidity of boys: fear not, for I am with thee, to deliver thee — not that thou shalt be free from anguish, but that thou shalt bear all things patiently. Ps. 12: I will not fear evils, for thou art with me. And the Lord put forth. Here he bestows the gift of prophecy after the manner of a sacrament. Whence first the action is set forth: the Lord put forth, by an imaginary vision, so that the boy, seeing human limbs, might not be terrified: by which is signified the liberality of the divine goodness. Ps. 103: when thou openest thy hand, all things shall be filled with goodness. But he is not purged beforehand by a fiery coal, as Isaiah was: because, on account of his boyhood and the grace of his sanctification, he had no sins. Second, the words are set forth: and he said to me: which contain three things. First he expresses the gift: behold, I have given. Ps. 67: the Lord shall give the word to them that preach the gospel, with great power. Second, he shows the degree: behold, I have set thee over the nations — diverse ones, to whom he preached, as a mediator between them and God. Exod. 7: behold, I have made thee the god of Pharaoh. Ps. 17: thou wilt make me the head of the nations. Third, he sets forth the office: that thou mayest root out — evils, as to their root; destroy — as to the contrivance of evil ordering; pull down — the joining together of evils; throw down — the defense of evil; build — goods, as to their order; plant — as to their root. For they do not need an outward fortification, as it were a hedge. Eccl. 49: he was consecrated a prophet, to overthrow, to root out and to destroy, and again to build and to renew.”

“Here he determines the matter for which he is specially appointed to prophesy: namely, the destruction of Jerusalem, and the captivity of the people. And first he shows the certainty of the prophecy; second he shows the captivity itself, there (chapter 32), and it came to pass. Concerning the first, three things are set down. First, the prophet's rousing to see is set down. What do you see? As if to say: since you are a prophet, it is yours to see. 1 Kings 9: he who is now called a prophet, was formerly called a seer. Second, the vision is set down: and I said, a rod — as it were a rod in the Lord's hand, ready to strike — I see, by an imaginary vision. Lamentations 1: the yoke of my iniquities has kept watch; they are wound together in his hand, and put upon my neck. Some understand the watching rod as the rod of thieves, for drawing spoils from houses through the windows, while they keep watch and others sleep; but the first is better. Third, the exposition is set down: and he said, well; as if to say: they agree with the truth. I will watch — I will be concerned. Isaiah 55: the word that shall go forth from my mouth.”

“Here he sets down the destruction of the city itself. First is set down the rousing to see: "What dost thou see?" As above. Second, the vision: "And I said: A kindled pot," which signifies the burning of the city; and "the face" — the base — "of the north," whence the fire was kindled. Ezek. 24: Set the pot empty upon the coals, that it may grow hot, and its bronze may melt, and its filth may be melted together in the midst of it, and its rust may be consumed. Third is set down the exposition: "And the Lord said"; and first it is expounded in general: "from the north" — that is, from the king of Babylon, who was to the north with respect to the holy land — "the inhabitants of the land" — of Jerusalem, or of the other neighboring places, which were laid waste by him. Below, 10: Behold, a great commotion shall come from the land of the north, to make the cities of Judah wildernesses and habitations of dragons. Second, he pursues the whole order of the matter. And first is set down the summoning of the army: "for behold, I will call together" — by inspiring — "the kingdoms" — those subject to Nebuchadnezzar. Isaiah 5: He shall lift up a sign to the nations afar off. Second is set down the siege of the city: "and there shall come ... a throne, a tent, at the entrance of the gates," as though they will lay siege all the way to the walls. Isa. 22: Horsemen shall set their seats in the gate, and the covering of Judah shall be uncovered. Or he sets down the very captivity of the city: and what is found below, 39, is touched upon: "all the princes of the king of Babylon entered in, and sat in the middle gate." Third is set down the punishment of the inhabitants: "and I will speak judgment" — not with words, but with punishments. Ezek. 16: They shall judge thee with the judgments of adulteresses, and of them that shed blood. "Thou therefore gird thyself." Here he teaches the manner of carrying it out. And first, that he execute it promptly: "gird thy loins," as one who prepares himself to go quickly. Job 40: Gird thy loins like a man. Second, that he do it securely; and concerning this, first he excludes fear. "Be not afraid." Ezek. 3: Fear them not, neither be thou afraid of their face, for it is a provoking house. Isaiah 51: Who art thou, that thou shouldst be afraid of a mortal man, and of the son of man, who shall wither away like grass, and hast forgotten the Lord thy maker, who stretched out the heavens, and laid the foundations of the earth; and hast been afraid all the day at the face of his fury who afflicted thee, and had prepared to destroy? Where is now the fury of the oppressor? Second, he promises strength to resist: "for I have this day made thee a city" — for sustaining others — "a pillar." Isa. 50: The Lord hath given me a learned tongue, that I should know how to sustain by a word him that is fallen, and that he should not fail in himself. "And a wall of brass." Ezek. 3: I have made thy face like an adamant and like flint. Third, he promises the frustration of the enemies: "and they shall fight, and shall not prevail" — they will not be able to turn thee away from the truth. Below, 15: I will make thee to this people as a strong wall of brass; and they shall fight against thee, and shall not prevail, for I am with thee to save thee, and to deliver thee, saith the Lord. Concerning the foregoing, it should be known, first, that God can have knowledge of someone by way of approbation, as has been said. Of foresight. Eccl. 23: To the Lord God, before they were created, all things are known; and so too, after they are perfected, he beholds all things. Of predestination. 2 Tim. 2: The Lord knoweth who are his. Of the infusion of grace. John 10: I know my sheep, and mine know me. Of special familiarity. Exod. 33: and I have known even thee by name. Of glorification. Eccl. 44: he knew him in his blessings, and gave him an inheritance. Likewise it should be noted, that the Lord touches some by reproving them. Job 19: Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me. By cleansing from sins. Matt. 8: And Jesus touched him, saying: I will; be thou made clean. By infusing grace. Cant. 5: My beloved put his hand through the hole, and my belly trembled at his touch. By strengthening in grace. Dan. 10: And behold, a hand touched me, and set me up upon my knees, and upon the joints of my hands. By rousing fervor. Ps. 143: Touch the mountains, and they shall smoke. Likewise it should be noted, that the sinful soul is called a pot on account of the fervor of concupiscence. Job 41: He shall make the deep of the sea boil like a pot, and shall make it like ointments boiling. On account of the carnality of the work. Mich. 3: They have broken their bones, and cut them in pieces as in a caldron, and as flesh in the midst of a pot. On account of the blackness of the stain. Nahum 2: The faces of all as the blackness of a pot. Likewise it should be noted, that the aforesaid pot is kindled by the fire of disordered love. Ps. 79: Burnt with fire, and undermined, they shall perish at the rebuke of thy countenance. Of wrath, and of contention. Isa. 50: Behold, all you that kindle a fire, girded about with flames. Of eternal damnation. Deut. 32: A fire is kindled in my rage, and shall burn even to the lowest hell. Likewise it should be noted, that the Devil is called the North on account of the onslaught of temptation. Eccl. 43: The voice of his thunder struck the earth, the storm of the north, and the gathering together of the wind. Because he hinders the fruit of a good work. Cant. 4: Arise, O north wind, and come, O south wind, blow through my garden, and its spices shall flow. Because he dries up the river of tears. Prov. 25: The north wind driveth away rains, as doth a sad countenance a backbiting tongue. Likewise it should be noted, that the Church, or the soul, is fortified by divine help. Zach. 2: I will be to them a fire round about, and I will be in glory in the midst of it. By the guard of angels. Isa. 33: The fortifications of rocks are his height. By the example of the holy fathers. Cant. 4: The tower of David is thy neck, which is built with bulwarks. By the support of brothers. Prov. 18: A brother that is helped by his brother is like a strong city. By the remedy of the sacraments. Cant. 8: I am a wall, and my breasts are as a tower, since I have become in his presence as one finding peace.”

“Here begins the prophecy of Jeremiah himself, now established in the prophetic office; and it is divided into three parts. In the first he foretells the captivity to come; in the second he laments it now accomplished, in the Lamentations; in the third he brings in those now taken captive, unto punishment, in the book of Baruch. The first, into two. In the first he foretells the captivity by way of prophecy; in the second he narrates it by way of history, in chapter 53: a son of twenty-one years. The first, into two. In the first he prophesies to the people of the Jews; in the second to the various peoples of the nations, since he was established as a prophet to them also, as is clear from the preceding part; and this in chapter 46: the word of the Lord that came to Jeremiah the prophet against the nations. The first, into two. In the first is set forth the prophecy to the people about to be led captive, before the captivity; in the second to the remnants of the captivity after the captivity, chapter 39: in the ninth year of Zedekiah, king of Judah. The first, into two. In the first is set forth the preaching of Jeremiah; in the second the contradiction of those who heard him, chapter 34: the word that came to Jeremiah from the Lord. The first, into two. First he sets forth the threat; second, the consolation, chapter 30: this word, that came to Jeremiah from the Lord, saying, et cetera. The first, into two. In the first he sets forth the true threat; second, he excludes the false consolation, in chapter 27: In the beginning of the reign of Jehoiakim, son of Josiah, king of Judah. The first, into two. In the first is set forth the threat to the people universally; in the second to the leaders specifically, chapter 20: and Pashhur, son of Immer the priest, who had been made ruler in the house of the Lord, heard Jeremiah prophesying these words. The first, into two. In the first he sets forth the threat; in the second the prophet, as it were sympathizing, interposes his own prayer, chapter 14: the word of the Lord that came to Jeremiah concerning the matters of the drought. The first, into two. In the first he convicts the fault by judgment; in the second he calls back to penitence, chapter 3: it is commonly said, et cetera. The first, into two. In the first he assigns the reason for so great a condescension, namely that he does not inflict vengeance immediately after the fault, but proceeds by judgment, so as to call back; in the second he pursues the order of judgment, there: hear the word of the Lord, house of Jacob. Concerning the first, two things. First he takes the reason from the piety of God: cry out, proclaim openly, to Jerusalem, its inhabitant. And he sets down three things that move to piety. The first is the purity of age: thy youth, in which brides are loved more vehemently, when thou didst follow, when they were going out of Egypt. Hosea 2: and there she shall sing according to the days of her youth, and according to the days of her coming up out of the land of Egypt. The second is the memory of former love and charity, namely by which I espoused thee to myself in the giving of the law. Below, chapter 31: with an everlasting love have I loved thee, therefore having mercy I have drawn thee. The third is the obedience of deed: when thou didst follow me in the desert, in a land that is not sown; which cannot be sown. Hence thou wast not held back by the difficulty of the journey, although certain ones murmuring said, Numbers 20: thou hast brought us into this most wretched place, which cannot be sown, et cetera. Second, he takes the reason from the dignity of the people: hence first he sets forth the dignity of the people: holy, as it were dedicated to the worship of the Lord, and consecrated to the Lord. Firstfruits, because the Lord chose thee out of all peoples, as firstfruits out of the crops. Deuteronomy 7 and 32: but the Lord's portion is his people, Jacob the lot of his inheritance. Hosea 9: as the first fruit of the fig tree in its top, I saw their fathers. Second, he excludes the threat of the enemy: all that devour him: according to the law that is found in Leviticus 7, that it was lawful for the priests alone to eat the firstfruits. Psalm 13: who devour my people as the food of bread.”

“Here he continues the order of judgment: first he sets forth the accusation; second, he rejects the excuse, at the place, "I planted you a chosen vine, wholly a true seed." The first is divided into three. First he aggravates their faults from their ingratitude for benefits; second, from the enormity of the deed, at "therefore I will yet contend in judgment with you"; third, from the obstinacy of their mind, at "is Israel a servant, or a home-born slave?" Concerning the first, three points. First he clears himself of blame, lest the cause of the ingratitude should seem to lie in himself: "What did your fathers find in me?" Of evil, namely, that there was none. "They went far away" — for a long time they withdrew. "Vanity" — idols, which do not profit their worshippers. Mic. 6: "My people, what have I done to you, or in what have I troubled you? Answer me." Second, he sets forth the abundance of his benefits, touching especially on the leading out from Egypt. And he touches on this benefit in three ways. As to the place from which he led them out: "and they did not say, Where is the Lord?" — seeking me with their whole desire. "To go up" — because of the position of the land. Below, 26: "I led them out of the land of Egypt." As to the way by which he led them: "who led them through the desert (...) the image of death" — because by its very appearance it threatened death. Deut. 8: "he was your leader in the wilderness." And as to the land into which he led them: "and I led you into the land of Carmel" — because of a likeness of fertility, not because that mountain is in the land of promise. Num. 14: "the land which we went around is exceedingly good." Third, he sets forth the fault of ingratitude; first, as regards all in common: "and having entered you defiled it" — with idols. Ps. 105: "the land was infected with bloodshed, and was defiled by their works." Second, as regards the prelates specially: "priests" — whose office it is to lead to God; "those who hold the law" — the doctors; "shepherds" — the princes, whose office it is to call back from idolatry. Isa. 56: "the shepherds themselves have not known understanding."”

“Here he aggravates their guilt from the enormity of the deed: and first he sets forth what he intends, namely judgment: 'I will yet contend' — concerning the enormity, as before for ingratitude — 'with the children,' who imitate the malice of their fathers. Mich. 6: 'The judgment of the Lord is with his people, and with Israel he will be judged.' Second, he carries out his proposal, showing in the judgment the enormity of the sin: and first from a comparison of worshippers: 'Pass over,' by consideration — 'Cethim': the Westerners beyond Cyprus, or the city named Cedar, where the Ishmaelites dwell. 'If a nation has changed'; as if he were to say, it has not changed. Hence it is clear that in comparison with others they are condemned. Ezech. 5: 'She has despised my judgments, so as to be more wicked than the nations, and my precepts more than the lands that are round about her.' Second, from a comparison of gods, bursting forth into astonishment: 'be astonished'; as if he were to say: if it were possible, the heavens would be astonished; or the Angels, who are in the heavens, as the city of its king. 'Its gates' — the more principal among the Angels, who are as princes and judges of the others. Likewise Isa. 1: 'Hear, O heavens, and give ear, O earth, for the Lord has spoken.' Second, he adds the reason for the astonishment. For there are two things, against two parts of the precept. Exod. 20: 'I am the Lord your God, who brought you out of the land of Egypt. You shall not have strange gods before me,' et cetera. And again: 'You shall not make gods of silver, nor shall you make gods of gold for yourselves.' 'The fountain of water' — I who can give them true consolation. Psal. 35: 'With you is the fountain of life.' 'Cisterns' — idols, which cannot save — 'they have dug,' because they themselves made them. Psal. 113: 'The idols of the nations are silver and gold, the works of the hands of men.'”

“Here he aggravates the fault from the obstinacy of the mind: and first, because they did not recognize their sin; second, because they were multiplying it, there, "of old you have broken my yoke." Concerning the first, three points. First he takes an argument from the punishments of the fault, excluding servile condition, lest on this account she seem to have been justly brought into servitude. A home-born slave, who is born in the master's house: as if to say, no. John 8: we are the seed of Abraham, and have never served anyone. Proposing the diversity of punishments as to the captivity of men: why then has he become a prey? Lions — the princes of the Chaldeans; voice — precepts or wars. As to the devastation of the region, they have set. Isaiah 1: your land is desolate, your cities are destroyed. As to the violation of women: the children also — the cities of Egypt — even to the crown of the head, abusing against nature, sparing no member. Or spiritually, through idolatry, contaminating even the steadfast. Lamentations, the last chapter: they humbled the women in Sion, and the virgins in the cities of Judah. And concluding the true reason: has not this been done to you, because you have forsaken the Lord your God? He led, prosperously. For he did not forsake you; rather, you forsook him. Daniel 9: because we have withdrawn from you, and have not heeded the voice of the Lord our God, that we might walk in his law which he set before us through his servants the prophets (...) the curse has dropped upon us. Second, the useless remedy is set down, which they applied against punishments of this kind. From which it is clear that they did not recognize their sin, hoping in the help of the nations: hence he sets down the seeking of help, and now what do you want for yourself? As if to say: you ought not to avoid punishments in this way, but by placating God. In the way of Egypt — sending for help; the water — of the Nile; the river — of the Euphrates, which is of the Assyrians. Isaiah 30: you who walk to go down into Egypt, and have not asked my mouth. Against the recognition of the aforesaid fault: it will convict — malice — when you shall bear the punishments for it. Isaiah 3: the show of their countenance will answer them, and they have proclaimed their sin as Sodom. Third, he applies a useful counsel, that they may recognize their sin: know — evil, dishonorable, bitter, full of punishment. Zephaniah 1: the voice of the bitter day of the Lord, the mighty man shall be in tribulation there.”

“Here he shows that they multiplied sin with an obstinate mind: and first, as to the length of time. From of old; as if to say, from the beginning of the giving of the Law. Isa. 48: I called you a transgressor from the womb. Job 21: What need is there that we should serve him, and what would it profit us if we prayed to him? Second, as to the multitude of the deed, on every hill: in high and pleasant places they sacrificed to idols. Isa. 65: They sacrificed upon the mountains, and reproached me upon the hills. For pleasant and high places are always dedicated to idols.”

“Here he removes the excuse: and first, the excuse they might have had by alleging the negligence of the cultivator: against which, I planted you, a chosen one, from chosen fathers. Isa. 5: "A vineyard was made for my beloved on a horn, a son of oil," etc. Second, the excuse they might have had by denying guilt, at "if you wash yourself." And first he convicts them of guilt against God; second, of guilt against neighbor, at "why do you strive to show your way good?" Concerning the first, two points. First he convicts them of guilt, showing the impossibility of denial. Nitre, which, condensed by the heat of the sun, like salt, washes away filth; berith, a certain herb for washing away filth: and it is a manner of speaking, as if he were to say: all the water of the river would not make you clean, that is, there is no excuse or purgation for you. Prov. 30: "a generation that seems clean to itself, and yet is not washed from its filth." How do you say: I am not polluted? Prov. 20: "who can say: my heart is clean, I am pure from sin?" And he sets forth the purgation of guilt, proposing two circumstances. First, the place: see the ways, the works, in the valley, of the sons of Ennon, where they worshipped idols. This place is watered by the springs of Siloe, and there was the shrine of Baal, according to the Gloss. Below, 31: "direct your heart into the right way in which you walked." And he sets forth the manner of the sin as regards the eagerness for sinning. A swift runner, as one unencumbered for sinning. Prov. 1: "their feet run to evil, and they hasten to shed blood." As regards the fervor of concupiscence: a wild ass in desire, namely of coitus, drew in the wind, by which it perceives the scent of its female, the love of the thing loved. Below, 14: "wild asses stood on the rocks, they drew in the wind like dragons." As regards strong adherence, none shall turn her away, by removing her. And as regards the readiness for sinning, all who seek her: as if he were speaking of a harlot, who even at the time of her menses shows herself to her lovers. Ezech. 16: "you opened your feet to every one that passed by, and multiplied all your fornications." Second, he convicts them of hardness of mind: and first, because they are not called back by warnings; second, because they are not corrected by scourges, at "why do you wish to contend with me in judgment?" Third, because they are not bent by benefits, at "see the word of the Lord." Concerning the first, three points. First he sets forth the admonition, forbid: as if he were to say: cease from sins, for which, barefoot and thirsting, you are led into captivity, as Isa. 20: "as my servant Isaiah walked naked and unshod, so shall the king of the Assyrians lead away the captivity of Egypt, and the migration of Ethiopia, of young men and old, naked and unshod, with buttocks uncovered, to the shame of Egypt." Second, he shows the rebellion of the people: and you said, I have despaired, I will not do it. Strangers: idols. Below, 18: "they said: we have despaired, we will walk after our own thoughts, and each of us will do the wickedness of his evil heart." Third, he threatens confusion: and first he sets forth a likeness of the confusion: as a thief is confounded when he is caught, so they are confounded, caught in their punishments; wood: a wooden idol; father: God. Ps. 96: "let all be confounded who worship graven images, and who glory in their idols." Isa. 1: "they shall be confounded by their idols." Second, he expounds the order of the confusion, first setting forth the withdrawal of the divine help, they have turned, as being disobedient. Zach. 7: "they turned away the shoulder, withdrawing, and made their ears heavy, lest they should hear the law." In the time of affliction. Osee 6: "in their tribulation they will rise early to me." Come, and let us return to the Lord, etc. Second, he sets forth the uselessness of the idols. Where are the gods? Deut. 32: "where are their gods, in whom they have trust?" Third, the multitude of the idols: for according to the number of your cities were your gods, O Juda. Isa. 2: "his land is filled with horses, and his chariots are innumerable."”

“Here he shows their hardness, because they are not corrected by scourges. And first he marvels at the excuse: why do you wish to contend with me in judgment? Job 9: if he should wish to contend with him, he could not answer him one for a thousand. Second, he shows their incorrigibility as regards the scourges of the lesser ones: in vain have I struck your sons; and of the greater ones: your sword devoured, by enemies, by your own deserts, sent unto slaughter, your prophets, false ones, namely Baal's, and the soothsayers: and as regards all in common: like a devastating lion, thus it lays waste; or, like a devastating lion, thus it is laid waste: for against a lion all rise up; so too against a wolf. Below, 6: in vain has the smelter smelted, for their malice has not been consumed. Call them reprobate silver, because the Lord has cast them off.”

“Here he shows their hardness, in that they are not moved by benefits. And first he sets forth the benefits that pertain to the use of life: "See, understand. Have I become a wilderness to Israel?" Nay rather, I have been to you as a city, and a most fruitful land: for I defend you, and grant the fruits of the earth. Hosea 6: "He shall come to us as the early rain, and the latter rain of the earth." Second, those things that pertain to adornment: "Will a virgin forget her ornament?" Isaiah 6: "He has clothed me about with a garment of justice."”

“Here he convicts them of guilt against the neighbor: and first he proves the guilt; second he threatens the punishment of confusion, there, "and you shall be confounded by Egypt." Concerning the first, three things. First he sets forth the slaying of the neighbors, marveling at the excuse: "to seek love"; as though by these things you could appease me. Setting forth the spiritual slaying: "which, moreover, you have taught" — by evil examples. Below, 13: "you have taught them against you, and instructed them to your own head." And setting forth the bodily slaying, "in the wings," that is, in the birds: he speaks in the likeness of a bird of prey. "Of the poor," whom you have sacrificed to idols. Zach. 5: "I saw, and behold, two women coming forth, and wind was in their wings, and they had wings like the wings of a kite." Second, the manifestation of the guilt: "I did not find them in the ditches," as though secretly slain by robbers: "in all," namely, the hills, and the pleasant places. Isai. 59: "Truth has fallen in the street, and equity could not enter in. And truth has come into oblivion, and he who departed from evil lay open to plunder." And he marvels at the excuse. "And you said." Job 11: "You said: my speech is pure, and I am clean in your sight." Third, he shows the repetition of the guilt, premising a marveling at the excuse, "behold, I." "How exceedingly vile you have become, repeating your ways." "Sins." Threni 1: "See, Lord, and consider, for I have become vile."”

“Here he threatens them with the punishment of confusion: and you shall be confounded by Egypt, in whose help you hope, by Assyria, whose help you sought against the ten tribes and the Assyrians, 4 Kings 16. Your hands shall be upon your head, as a sign of sorrow. Isaiah 30: the strength of Pharaoh shall be to you unto confusion, and the trust in the shadow of Egypt unto disgrace. It should be noted, that sin is called vanity, because it is illusory in being chosen. Psalm 39: Blessed is the man whose hope is the name of the Lord, and who has not looked upon vanities and false follies. Because it is transitory in enduring. Psalm 77: their days failed away in vanity, and their years in haste. Because it is deceptive in being awaited. Ecclesiasticus 34: vain hope and a lie to a foolish man, and dreams lift up the imprudent. Because it is fruitless in being attained. Isaiah 49: I have labored in vain, I have spent my strength without cause and in vain. Likewise it should be noted, that there is a fountain of the water of sacramental cleanness. Ezekiel 47: after these waters have come there, all things shall be healed and shall live, to which the torrent has come. The water of refreshing doctrine. Isaiah 55: All you who thirst, come to the waters; and you who have no money, make haste, buy and eat. The water of cooling grace. John 4: there shall be made in him a fountain of water springing up into life everlasting. The water of shining glory. Apocalypse, last chapter: he showed me a river of living water, shining like crystal, proceeding from the throne of God and of the Lamb.”

“Here he calls them back to penance; and first he sets down the calling-back; second, the obstinacy of those called back, chapter 8: and you shall say to them, etc. The first into two. In the first he sets down the warnings of the calling-back; in the second, the arguments for the calling-back, chapter 4: if you return, Israel, says the Lord, be converted to me. The first into two. In the first he calls back the people; in the second he sets down the fruit of the response, there, but how if a woman should despise her lover. The first into two. In the first he calls back from fault; in the second from punishment, there, go, and cry these words against the North. The first into two. In the first he calls back by warnings; in the second by examples, there, and the Lord said to me in the days of Josiah the king. Concerning the first he does two things. First he calls them back from the clemency of God, to prove which he sets forth the common proverb: if a man should put away his wife; which has its rise in Deuteronomy 23: if a man should put away his wife. And he speaks according to the permission given concerning the bill of divorce, on account of the hardness of their heart, Matthew 19, and the return was forbidden, either so that they would not be prone to divorce, or lest, receiving her back afterward by deceit, they should kill her. And from this proverb he takes an argument for the divine clemency: but you have played the harlot with lovers, idols. Isaiah 55: let him return to the Lord, and he will have mercy on him, and to our God, for he is abundant in forgiving. Second he calls them back from their own fault, first setting forth the fault, determining the place: lift up your eyes straight ahead — by right consideration, or in every direction — where not, as it were everywhere, prostrate, like a harlot, of idolatry. Ezekiel 16: you have made a brothel in every street. And the desire of sinning: in the ways you sat, like a harlot awaiting her lovers, and like a robber, awaiting whom he may despoil. Proverbs 7: and behold, a woman comes to meet, in harlot's attire, prepared to deceive souls. Hosea 6: Gilead is a city of workers of idols, tripped up with blood, and like the jaws of robber men. And determining the effect of the sin: and you have polluted the land. Above, 2: you have defiled my land, and made my inheritance an abomination. And then in place of the fault he sets down the punishment: wherefore the drops of the rains have been withheld, by whose power the rain or shower is produced. Isaiah 5: I will command the clouds that they rain no shower upon my vineyard. And he shows the shamelessness of sinners, brow. Below, 6: nay rather, you have not been put to shame with confusion. Second he threatens penance: and first he exhorts them to acknowledge the benefits, therefore — as if to say: let the past time suffice, etc. Father, through creation; you are the guide of my virginity: as if to say: when you led me through the desert, yet I was a virgin. Proverbs 2: she has forsaken the guide of her youth. Isaiah 63: the spirit of the Lord was his guide. Second he exhorts them to ask for mercy, and to say these things: will you be angry forever, or will you continue to the end? Psalm 84: will you be angry with us forever, or will you extend your wrath from generation to generation? Here he shows their contempt as regards the sin of the mouth: behold, you have spoken; which is explained as words of pride, etc.: as regards the sin of deed, and you have done; to which corresponds that, you have filled up evils: as regards the sin of the heart, and you were able, to which that, and you have shown; as though you boasted your power in sin. But this is not in the Hebrew, nor is "for words," etc., in the ancient books; but it seems to be Jerome's exposition. Job 24: God gave him a place of repentance, and he abuses it unto pride. Isa. 5: woe to you who are mighty to drink wine, and men strong to mingle drunkenness.”

“Here he calls them back by the example of the ten tribes; and concerning this he does three things. First, he sets forth the example with respect to the fault of idolatry: "she went away by herself" — following her own impulses, not my precepts; and of disobedience: "and I said." 4 Kings 17: "they made for themselves statues and groves on every high hill and under every leafy tree, and they burned incense there upon altars after the manner of the nations." And as to the punishment, which became known to them: "and the treacherous sister saw" — because they arose from the same fathers. "I would have given her a bill": it preserves the likeness of the harlot, in whom foulness is found. But on the contrary, Isaiah 50: "what is this bill of divorce?" And it must be said that God does not send anyone away, so far as it pertains to himself; but man, sinning, sends him away: hence in the same place: "you were sold for your iniquities, and for your crimes I sent away your mother." Second, he sets forth the contempt: "and her treacherous sister Judah did not fear." "With the stone" — that is, with the stone idol. 4 Kings 17: "but neither did Judah himself keep the commandments of the Lord his God; but he erred, and walked in the errors of Israel which he had wrought." Third, he aggravates the guilt: "and the Lord said to me: she has justified" — comparatively, because the ten tribes had not seen the punishment of the others, nor were they corrected. Ezekiel 16: "you have justified your sisters in all your abominations which you have wrought."”

“Here he calls them back from the punishment of captivity: and first he calls them back; second he shows the cause of the calling back, at the place, "But I said." Concerning the first, two things. First he sets forth the calling back; second, the response of those called back, at the place, "and I will take you, one from a city, and two from a kindred, and I will bring you into Sion." Concerning the first, two things. First he calls back those of the ten tribes, calling them to return, toward the North, where the captives are held in the land of the Assyrians. Ps. 102: he will not be angry forever, nor will he threaten unto eternity. And for the recognizing of sins, "nevertheless know." "You have scattered your ways to strangers," as it were to many idols. Above, 2: "see your ways in the valley, know what you have done." Second, those of the two tribes: "be converted," by repenting, "returning to me." Or "returning," from captivity. Hosea 2: "and it shall be in that day, says the Lord, she will call me: My husband, and she will no longer call me Baalim."”

“Here he sets down the response to those recalled: and first, that of the two tribes, promising them restoration of the homeland: one, concerning the city, because they had been scattered, or because not all had returned. Ezekiel 36: "For I will take you from among the nations, and gather you out of all the lands, and bring you into your own land." And the reintegration of justice in the amendment of the prelates: "and I will give you shepherds according to my own heart, and they will feed you with knowledge — as to faith — with doctrine — as to morals." Isaiah 1: "I will restore your judges as they were before, and your counselors as of old." Third, as regards the increase of glory, which he signifies from the forgetting of things past: "and when you have been multiplied (...) they will no longer say: the ark of the covenant of the Lord": as if for nothing they will reckon that in which you now glory: because the ark was hidden and was not found; as is said in 2 Maccabees 1. From the promise of things to come: "in that time they will call Jerusalem" — the whole of it — which was fulfilled in the fame for holiness in which it was held, as is said in 1 Maccabees 3. Ezekiel 43: "the place of my throne, and the place of the soles of my feet, where I dwell in the midst of the children of Israel for ever." And as regards the enlargement of worship: "and all nations shall be gathered" — some from every nation: for they came from everywhere to pray in Jerusalem. Or it is understood of the conversion of the nations to the faith of Christ. Psalm 85: "All the nations you have made shall come, and shall worship before you, O Lord." Second, he sets down the conversion of the ten tribes: "in those days the house of Judah shall go to the house of Israel": because even of those who returned, they were joined to the two tribes. This is noted in what he says: "they will come together." Below, 50: "In those days, and at that time, says the Lord, the children of Israel will come, they themselves, and the children of Judah together, walking and weeping they will hasten, and will seek the Lord their God." Some, however, explain all this of the last times.”