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.