Commentary on Jeremiah (In Jeremiam)

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.