Commentary on Jeremiah (In Jeremiam)

Here the obstinacy of the people is shown explicitly, which is the cause of their reprobation: hence first he shows their obstinate malice; second, the consummated punishment, ch. 19: Thus says the Lord, etc. In the first, two parts. In the first, the causes of the obstinacy are set down; second, the obstinacy itself is proved through experience, ch. 18: The word that was made to Jeremiah from the Lord. The first into two. In the first he sets down the causes of the obstinacy, in the second he calls them back to the worship of their former religion, there: Thus says the Lord, etc. Concerning the first, two parts. First he touches on one cause, namely the affection of iniquity, setting down the fault, in which he sets down the example: the sin of Judah, of the two tribes, is written — that is, so deeply impressed upon their affection, especially of idolatry — as a writing that is made with an iron stylus, upon the nail, that is, upon the adamant, which is a stone polished after the manner of a nail. Zach. 7: They set their heart as an adamant, lest they should hear the law, and the words which the Lord of hosts sent in his holy spirit by the hand of the former prophets. Or, sin, that is, the sentence for the sin. And he expounds the affection of the sin: engraved, that is, driven deep, upon the breadth, that is, upon the heart dilated in the affection of sin: hence the heart thus dilated stands in the place of the adamant, and the horns of the altars, that is, of the idols, stand in the place of the iron stylus. For God had commanded that four horns should go forth from the altar, on which the grating should hang, Exod. 27; and they had made the like on the altars of the idols. Hosea 8: Ephraim has multiplied altars to himself for sinning, altars have become to him unto sin. He also sets down a sign of this affection in the succession of offspring: when their children shall have remembered, retaining it in affection, in the diversity of place, of the altars which were built in the cities. Above, ch. 2: Under every leafy tree you lay prostrate, a harlot. And joining to it the punishment, namely the plundering of the goods which pertain to the necessity of life: your strength, that is, the goods in which you thought yourself to be strong, like sand, like camps. Above, ch. 15: Your riches, and treasures I will give up to plunder freely, in all your sins, and in all your borders. That is, when your malice shall have been so consummated that the children imitate the fathers, worshipping idols in all places, then I will give your strength, and all your treasures, up to plunder. And of the goods which pertain to the worship of idolatry: your high places, in which they worshipped idols. Ezek. 6: Behold I will bring a sword upon you, and I will destroy your high places, and I will demolish your altars, and your idols shall be broken, and I will cast down your slain before your idols. He also threatens captivity: you shall be left, O Jerusalem, from your inheritance, from the people subject to you. Or, O nation, from the land, while you shall go into captivity. Lam. 1: How does the city sit solitary that was full of people? She has become as a widow, the mistress of the nations; the princess of the provinces has become tributary. He threatens servitude too: and I will make you serve your enemies. Deut. 28: You shall serve your enemy, whom the Lord will send upon you, in hunger, and thirst, and nakedness, and in want of all things; and he will put an iron yoke upon your neck, until he consume you. And touching the proximate cause of the punishment, namely the divine wrath, which is the will to punish: because you have kindled a fire. Deut. 32: A fire is kindled in my fury, and shall burn even to the lowest depths of hell. Second, he touches on another cause, namely the confidence of impunity: cursed is the man who trusts in man. Now they promised themselves impunity on three grounds. First, from the power of their friends, namely the Egyptians: and this he removes first. Second, from the abundance of riches, and this, there: the partridge has hatched what she did not lay. Third, from disbelief in the divine threats; and this, there: behold they say to me, where is the word of the Lord? Concerning the first, two parts. First he sets down the distinction between those who trust in the Lord and in men; second he introduces the author of this distinction, there: the heart of man is perverse. Concerning the first, two parts. First is set down the curse of those who trust in human help, where he sets down the curse: cursed — as if given over to evil. And he sets down flesh as the arm, that is, strength; in which is set down the unreasonableness of the hope, because by flesh human frailty is signified. And he departs from the Lord; in which is shown the reason for the curse: for it is permitted to trust in man under God, but not so that God be forsaken. And this is said on account of the Jews, who, God being despised, placed their hope in the Egyptians. Isa. 31: Woe to them that go down into Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many, and in horsemen, because they are very strong; and they have not trusted in the Holy One of Israel, and have not sought after the Lord. Ps. 145: Trust not in princes, in the sons of men, in whom there is no salvation. And he sets down a comparison for the curse: for he shall be like the tamarisk, which is held vile. Symmachus: like a fruitless tree in the wilderness. He shall not see: because before the deliverance from captivity, almost all had died. But he shall dwell; in which is shown the horror of the place of captivity — not that it was evil in itself, but to those who were oppressed in servitude — in drought, in the desert, which is not cultivated, but is of dry air, which makes the trees unfruitful; salt land, as to the dryness of the earth, from the parching of moisture by the sun. Ps. 106: He has turned rivers into a wilderness, and the springs of waters into thirst. Second is set down the blessing of those who trust in the divine help. And first he sets down the blessing: blessed is the man who trusts in the Lord, and the Lord shall be his confidence — namely, that in whatever he trusts, the reason for trusting is God. Ps. 2: When his wrath shall be kindled in a short time, blessed are all they that trust in him. Isa. 30: Blessed are all they that wait for him. Second he sets down a comparison taken from a tree — first as to the firmness of the roots: and he shall be like a tree, in which is figured the firmness of divine protection. Ps. 1: And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season. Second, as to the greenness of the leaves: and his leaf shall be — in which is signified temporal prosperity, and spiritual verdure. Prov. 11: The just shall spring up like a green leaf. Third, as to the abundance of the fruits, in which is signified the plenty of good works: nor shall it ever cease to bear fruit. Apoc. 21: yielding its fruit every month. And because the Jews could say that a distinction of rewards could not be made on account of the diversity of thoughts, therefore he consequently introduces the author of this distinction. And first he poses the question: it is perverse, that is, entangled with many evils. Prov. 20: As deep water, so is counsel in the heart of a man; but a wise man will draw it out. Second he sets down the response: and he sets down two things which make the distinction of judgment sufficient: namely knowledge: I the Lord searching the hearts — as to thoughts — and the reins — as to the affections. Rom. 8: He who searches the hearts knows what the Spirit desires, because he asks according to God for the saints. And justice: who give to each according to his way — as to the disposition of the heart — and his fruit — as to the outward work. Isa. 3: Say to the just man that it is well, for he shall eat the fruit of his devices.

Here he touches on the second point, namely whence the hope of impunity arose, namely from the abundance of riches: and first he touches on the trust of the wicked, which is in riches, under the likeness of the partridge, which steals the eggs of others, and broods upon them, and at last is deserted by the chicks, touching on "an unjust gathering" — "the partridge hath hatched" — and he explains: "he hath made riches, and not by judgment." Habakkuk 2: "Woe to him who multiplies what is not his own. How long? and he loads against himself thick mourning." And their loss: "in the midst of his days he shall leave them": because he shall die in youth; or because while he himself is still living he shall lose them, the Chaldeans plundering them. "In the end" — that is, in the divine judgment, or in death, when his riches will be found to have profited him nothing — "he shall be foolish," that is, he shall appear so. Ps. 48: "and he shall leave his riches to strangers, and their sepulchres shall be their houses forever." Job 12: "he knows the deceiver, and him who is deceived."

Secondly, he sets down the hope of the just, which is in divine worship: "the throne of glory" — that is, the expectation and trust of the people of Israel — is the temple, and the ark, and the mercy-seat, in which divine worship is understood; which is called "the throne of the height of glory": for there the glory of the Lord appeared in revelations from the beginning of the giving of the law; "the place of sanctification," that is, in which we are sanctified, or which you have sanctified before us, and for us. Above, 14: "remember the throne of glory, do not make void your covenant with us." And he adjoins the punishment of those who depart from this trust, setting down the punishment: "Lord, all who forsake you shall be confounded"; "those departing from you" "in the earth" — of captivity — "shall be written," as citizens remaining there forever; or with those who savor earthly things, or have descended into earthly corruption: concerning whom Psalm 48: "they have called their lands by their own names." And he assigns the cause: "because they have forsaken the fountain of living water." Above, 2: "they have forsaken me."

Thirdly, he extends his petition to him who is his expectation: "heal me" — from the languors of sin, and the anguishes in which I am wrapped up — "save me," by preserving me in good things, "my praise" — whom I praise, or in whom I am praised. Ps. 40: "I said: Lord, have mercy on me, heal my soul, for I have sinned against thee."

This is the third point, from which their confidence of impunity arose, because they did not believe the divine threats: and concerning this there are three things. First is set down the mockery of the unbelievers: "Where is the word?" As if to say: they will not come. Isaiah 5: "you who say: let it hasten, let his work come quickly, that we may see it, and let it draw near, and let the counsel of the Holy One of Israel come, and we shall know it." Amos 5: "Woe to those who desire the day of the Lord. Why then is it for you?" Secondly is set down the prophet's excuse as to constancy of mind: "and I have not been troubled," on account of their contradiction; "following," fulfilling what you commanded me; "day," the present life, since he was also ready to die; or prosperity and present glory. 2 Corinthians 4: "But to me it is a very small thing that I be judged by you," or by man's day. And as to the truth of his preaching: "you know" (...) "it was right in your sight," though not in theirs. Job 16: "in heaven is my witness." Thirdly is set down his own petition: and first he asks for safety: "be not to me," as if to say: I fear only your indignation. Job 9: "he takes away his rod from me, and let not his dread terrify me." Matthew 10: "do not fear those who kill the body, but cannot kill the soul; but rather fear him who can destroy both soul and body in Gehenna." Secondly he asks affliction in heart for the unbelievers, from confusion, concerning guilt: "let them be confounded." Psalm 39: "let them be confounded and abashed, who seek my soul to take it away." And fear of punishment: "they dread." Proverbs 10: "dread to those who work evil." Wisdom 17: "for since wickedness is timid, it is given over to the condemnation of all." And in body: "bring upon them the day of affliction," in life; "crush," through death; "double," by sword and famine, or in soul and body.

Here he recalls them to the worship of their former religion as regards the commandment concerning the observance of the sabbath, which is the lightest, so that their obstinacy might be shown all the more: and concerning this he does two things. First he determines the place of the preaching, in the gate, so that as if unwilling they might be compelled to hear. 2 Timothy, last chapter: be urgent in season, out of season; reprove, entreat, rebuke. Of the sons: for they themselves are my people; but they are sons of peoples. Through which they enter: for this was the special gate next to the royal house, through which the kings entered the city. Above, 7: stand in the gate of the house of the Lord, and preach there this word, etc. Second he sets forth the word of the preaching: and thou shalt say to them: and concerning this he does three things. First he lays down the precept, asking for a hearing: hear ye. Psalm 2: and now, O kings, understand; be instructed, you that judge the earth. Promulgating the precept: thus saith the Lord: keep — from sin; to carry — outside the city; weights — of merchandise; and work — servile, pertaining either to the servitude of guilt or to the servitude of punishment: for they were bound to abstain even from those things which were not sins; from all of which we are not bound to abstain, but according to the precept of the Church ordaining concerning this. Sanctify — that you may be free for good works. Exodus 20: remember that thou keep holy the sabbath day. Nehemiah, last chapter: I saw in Judah men treading in the sabbath, carrying sheaves, and loading wine and grapes and figs and every burden upon asses, and bringing them into Jerusalem on the sabbath day. And I testified, etc. And he sets down the contempt of the precept: and they did not hear. Above, 7: they did not hear, nor incline their ear, but walked in their own pleasures, and in the wicked perversity of their heart, etc. Second he promises a reward to those who obey: and it shall be, if you will hearken: as to three things, in which the city was glorious: namely, in the dignity of the kingdom; and as to this, they shall enter in. Isaiah 1: I will restore thy judges as they were before, and thy counsellors as of old. In the multitude of the people; and as to this, and it shall be inhabited: Isaiah 62: thou shalt no more be called Forsaken, and thy land shall no more be called Desolate. And as to the religion of the temple: and there shall come from the cities of Judah, and from round about Jerusalem, and from the land of Benjamin, and from the plains, and from the mountains, and from the south, even from Egypt. Isaiah 60: they shall be offered upon my acceptable altar, and I will glorify the house of my majesty. Third he threatens those who despise it with fire: but if you will not hearken (...) I will kindle a fire in the gates, because the Chaldeans, entering by the gates, cast fire into the city. Isaiah 1: both shall be burnt together, and there shall be none to quench them.

Note, that the saints bear fruit through the contemplation of wisdom. Ecclesiasticus 6: come to her as one that plougheth and soweth, and wait for her good fruits. Through the fervor of charity. Canticles 5: let my beloved come into his garden, and eat the fruit of his apple trees. Through the confession of praise. Hebrews 13: by him let us offer the sacrifice of praise always to God, that is, the fruit of lips confessing to his name. Through meritorious working. Psalm 84: for the Lord will give goodness, and our land shall yield her fruit. Through the conversion of neighbors. John 15: that you should go, and bring forth fruit, and your fruit should remain. Likewise it is to be noted that one follows Christ through integrity of the flesh. Apocalypse 14: for they are virgins, and follow the Lamb whithersoever he goeth. Through intention of heart. Philippians 3: I follow, if by any means I may comprehend. Through the suffering of tribulation. 1 Peter 2: Christ suffered for us, leaving you an example, that you should follow his steps. Through the observance of the commandments. Job 23: my foot hath followed his steps, I have kept his way, and have not declined from it. Through the reception of glory. Ecclesiasticus 25: it is a great glory to follow the Lord; for length of days shall be received from him.