Commentary on Jeremiah (In Jeremiam)

Here is set forth the threat against all the princes in general: and first is set forth the threat against the evil princes; second is set forth the distinction of the good from the evil, there, "The Lord showed me," chapter 24. The first is divided into two. First is set forth the threat against those preeminent in the people by the authority of rule, namely the prelates; second, against those preeminent in the people by the privilege of divine revelation, namely the prophets, there, "To the prophets: my heart is broken within me." Concerning the first, two things. First he argues the fault; second he threatens the punishment, there, "Behold I will visit." Concerning the first, two things. First is set forth the dispersal of the people: "they scatter" — by expelling them from their own land; "they tear apart" — by killing, or by despoiling; or on account of the tyranny which they exercised upon them; or because they were the occasion that the people suffered these things from enemies, since, living in sins, they did not draw the people back from sins. Below, 50: "My people has become a lost flock, their shepherds have led them astray, and made them wander on the mountains." Second is set forth the rebuke of the shepherds. Therefore thus says the Lord: "you have cast out" — by way of occasion, or on account of tyranny. Ezekiel 34: "with your horns you butted all the weak cattle, until they were scattered abroad."

Here he threatens punishment: and first the threat is set forth against the shepherds. "I will visit." Above, 21: "I will visit upon you according to the fruit of your studies." Second, the consolation of the scattered flock is set forth, "I will gather": where first he sets forth the gathering. Ezekiel 34: "I will lead them out from the peoples, and gather them from the lands," etc. And the prosperity of their state, "and they shall increase." Genesis 1: "Increase, and multiply, and fill the earth." Second, he promises them the amendment of their prelates: and first he promises them careful princes, setting forth the carefulness of the shepherds: "and I will raise up" — when you shall already have fallen away into nothing — "shepherds." Ezra, and others, according to some. But better, the apostles. Above, 3: "I will give you shepherds according to my heart, and they shall feed you with knowledge and doctrine." And the usefulness of their carefulness, namely security: "they shall not fear" — as to the outward signs of fear — and "they shall not dread" — inwardly — "and none shall be missing out of their number," as if to say: none of the number of the Church shall fear, or fail through the negligence of the apostles. Or it is referred to the number of the predestined. John 17: "none of them has perished but the son of perdition." This security, however, is not perfected in this life, but will be perfected when perfect charity casts out fear: 1 John 4 — but it will be consummated in the future.

Second, he promises them a best king, showing the fitness of the time: "behold" — on account of certainty — "the days" — of grace. 2 Corinthians 6: "behold, now is the acceptable time, behold, now is the day of salvation." The condition of the coming king as to the nobility of his lineage: "and I will raise up to David a just branch." Below, 33: "I will make to spring up to David a branch of justice, and he shall do judgment and justice in the earth." As to the authority of his dignity: "and the king shall reign" — not only over the Jews, but also over all kings. Luke 1: "and he shall reign in the house of Jacob forever." Daniel 7: "whose kingdom is an everlasting kingdom, and all kings shall serve him, and obey." As to the wisdom of his heart: "and he shall be wise" — nay rather, wisdom itself. Corinthians 1: "Christ the power of God, and the wisdom of God." And as to the execution of justice: "and he shall do judgment" — in the first coming, against the Devil, who was called the prince of the world: John 12: "now is the judgment of the world, now shall the prince of this world be cast out," namely, into the outer darkness; but in the second, against all, punishing by a general sentence. John 5: "the father judges no one, but has given all judgment to the son." And "justice," which he taught was to be kept. Matthew 5: "unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven." And for fulfilling it, the help of grace: whence he sets forth the usefulness of his coming, as to salvation from punishment: "in those days it shall be saved": in the first coming, in part; in the second coming, universally, when all Israel shall be saved: Romans 11. Isaiah 10: "if the number of the children of Israel be as the sand of the sea, the remnant shall be converted of it." And as to security: "and Israel shall dwell confidently." And this is to be expounded as above. Isaiah 32: "my people shall sit in the beauty of peace, in the tabernacles of justice, and in wealthy rest." He says "Judah" as to the two tribes; "Israel" as to the ten, to signify that in the faith of Christ they shall be in concord. Hosea 1: "and they shall appoint themselves one head," etc.

Here he shows the greatness of the benefit from this: that because of this benefit the former benefit will be given over to oblivion: and it can be referred to the liberation wrought through Cyrus; or better, to the liberation wrought through Christ. Isa. 43: Remember not former things, and consider not things of old.

Here is set forth the threat against the prophets, as the title itself declares: and first the threat against the prophets is set forth; second, against the visions of the prophets, there, "If therefore this people ask you" etc.

Concerning the first, two things. First he sets forth the deception of the prophets; second he sets forth the diversity of the deceptions, there, "Thus says the Lord" etc.

Concerning the first, two things. First he sets forth the effect of the deception in the people; second he sets forth the sin of the deceiving prophets, there, "For the prophet and the priest are polluted."

Concerning the first, two things. First is set forth the prophet's compassion over the future contrition, which he designates through the contrition of the heart: "my heart is broken"; through the trembling of the body: "all my bones trembled," as usually happens to those who are troubled; through the impediment of cognition: "I have become like a drunken man," one who does not have the use of reason — and this from the greatness of the stupor — "soaked with wine," one who indeed has the use of reason, but has it impeded on account of much drinking; "from the face of the Lord," from the presence of his revelation, who tells me that he is angry against the Jews; "of his holy words," by which he made known to me their guilt, and foretold the punishment. Ps. 21: "All my bones are scattered, my heart has become like wax melting in the midst of my belly." Isa. 29: "Be astonished and wonder, waver and stagger, be drunk and not with wine, be moved and not with drunkenness" et cetera.

Second is set forth the dissipation of the people: and first as to the greatness of the guilt: because "the land" — of the Jews — "is filled with adulteries," namely idolatry, and other sins. Isa. 2: "His land is filled with idols" et cetera. Second as to the infliction of punishment: because "from the face of the curse" — namely, the divine curse — "it mourned," made barren. Isa. 24: "The earth mourned, and faded away, and grew weak" et cetera. Third, as to obstinacy: "their course has become evil," because they are prepared for evil, on account of sins. Prov. 1: "Their feet run to evil." "Unlike" the strength of the holy fathers, who exercised themselves in the service of God. Prov. 15: "The heart of fools shall be unlike."

Here is set forth the wickedness of the prophets as, in a manner, the cause of the wickedness of the people: and first, in general, he sets forth the fault: "they are polluted," with various crimes, "in my house," namely the temple, or the people. Above, 11: "What is it that my beloved has done many wicked deeds in my house?" And subjoining the punishment: "therefore their way shall be as a slippery path"; that is, they will fall in their sins as on such a path. Psalm 34: "their ways shall become as darkness and slipperiness." And expounding it: "because I will bring evils," of punishment. Above, 11: "I will bring upon the men of Anathoth the year of their visitation."

Second, in particular: and first he sets forth the fault as regards the prophets of the ten tribes: "and in the prophets of Samaria I saw folly," because they worshipped idols on the high places, like those whom Elijah killed, 3 Kings 18. Isaiah 9: "the prophet teaching a lie, he is the tail." And of the prophets of the two tribes: "and in the prophets of Jerusalem I saw a likeness": because indirectly they provoked the people to idolatry, when they falsely promised prosperity to idolaters. Ezekiel 13: "they violated me toward my people for a handful of barley and a piece of bread, that they might kill souls that do not die, and give life to souls that do not live."

Second, he sets forth the divine wrath: "they have all become to me as Sodom," namely the prophets: in such abomination do I hold them, "and its inhabitants," namely of Jerusalem. Isaiah 1: "hear the word of the Lord, princes of Sodom; give ear to the law of your God, people of Gomorrah."

Third, he threatens punishment: "therefore thus says the Lord: behold I will feed them with wormwood." Above, 9: "behold I will feed this people with wormwood and give them the water of gall to drink." And he assigns the reason why he threatens the prophets especially: "for from the prophets of Jerusalem pollution has gone out over the whole earth." Daniel 13: "iniquity went out from Babylon from the elder judges, who seemed to rule the people."

Here he sets down the various modes of deception: and first he expounds them; second he gathers them together summarily, at the place, "therefore behold, I am against the prophets." Concerning the first, two things. First he sets down the manner of deceiving by feigned words, namely when they saw nothing, but pretended that they had received a vision from the Lord; second he sets down the manner of deceiving by vain dreams, when they clung to fantastic dreams as though to divine revelations, at the place, "Do you think I am a God from nearby?"

Concerning the first, three things. First a prohibition is set down for the people, that they should not listen to such false prophets, by obeying and believing them: "Do not listen." Deut. 13: If there should arise in the midst of you a prophet, or one who says he has seen a dream, and he foretells a sign and a portent, and what he has said comes to pass, and he says to you: Let us go and follow strange gods whom you do not know, and let us serve them; you shall not listen to the words of that prophet, or of that dreamer, et cetera. Second, the deception of the prophets is brought in as a cause, as to their presumed authority, in that they falsely claimed to be messengers of God: "They speak the vision of their own heart." Ezek. 13: Woe to the foolish prophets, who follow their own spirit, and see nothing, et cetera. As to the false promise: "They say to those who blaspheme." Above, 6: they healed the brokenness of the daughter of my people with ignominy, saying: Peace, peace, and there was no peace. And as to the erroneous proof: "For who was present?" For as it is said in Isa. 40: "Who was his counselor?" They wanted to weaken the threats of the prophets, so that they would not be believed, as though the prophets were ignorant of the divine counsels: understanding perversely, because by that word the knowledge of the divine counsel through revelation is not excluded, but knowledge through the grasp of human ingenuity is — and "he saw," as one present; "I have considered," as one absent. Matt. 22: You err, not knowing the Scriptures.

Second he shows their falsity: and first as to the false promise, setting down the punishment: "behold a whirlwind," scattering the captives, a tempest of grave affliction, "upon the head of the wicked," to whom they promised peace: whence it is clear that they were not good prophets. Deut. 18: That which that prophet has foretold in the name of the Lord, and it has not come to pass, that the Lord has not spoken. Ps. 96: A fire shall go before him, and shall burn his enemies round about. And he excludes mercy: "they shall not return." Isa. 55: So shall the word be which shall go forth from my mouth: it shall not return to me void, but it shall accomplish whatever I have willed, and shall prosper in the things for which I sent it. And he brings in the effect of the punishment: "at the last," when you shall have endured the punishments, you shall understand by experience. Ps. 9: The Lord shall be known, doing judgments. Second, as to their presumed authority: "I was not sending." Above, 14: I did not send them, and I did not command them, nor did I speak to them. Third, as to the false proof: "if they had stood in my counsel," as true prophets, "I would have turned back" — the people, or the prophets themselves. Above, 15: If you are converted, I will convert you.

Here he sets down another manner of deception through dreams; and concerning this there are three things. First, he brings forward proof by divine testimony, showing a fitting witness, because he has knowledge of remote things: "from nearby" — as though I should know only the things that are in the heavens, where my seat is said to be; or also only the good things, and not the evil things that are far from me. Wisd. 8: she reaches from end to end mightily, and orders all things sweetly. And because he has knowledge of hidden things: "and if a man shall be hidden in secret places" — of thoughts, or of places. Eccl. 16: say not: I shall be hidden from God, and who shall remember me from on high? And he proves both: "is it not heaven and earth" — and thus it is not removed from my knowledge — "that I fill?" As though penetrating within; and thus it is not hidden from me. Isa. last: heaven is my seat, and earth the footstool of my feet. I have heard. Eccl. 34: vain hope and a lie to a foolish man, and dreams lift up the imprudent.

Secondly, he rebukes the vice of deception as to the continuance of the fault: "how long shall this be?" Psal. 4: sons of men, how long will you be heavy of heart? why do you love vanity, and seek after a lie? And as to the intention of the work or of the worker: "who intend to make my people forget my name." Ezech. 23: they did violence to me among my people for a handful of barley, and a piece of bread, that they might slay souls that die not, and give life to souls that live not, lying to my people, et cetera.

Thirdly, he sets forth the precepts of true doctrine: "the prophet who has a dream, let him tell"; as if to say, whatever the degree of prophetic vision. Rom. 12: to each one as God has divided the measure of faith. And he gives the reason: "what has the chaff to do with the wheat?" As if to say: my words are wheat, for refreshing. Above, 14: thy words were found, and I ate them; and thy word became to me a joy and gladness of my heart. Psal. 118: how sweet are thy words to my throat, above honey to my mouth! And fire, for kindling. Psal. 118: thy word is exceedingly enkindled. And again, 104: the word of the Lord inflamed him. A hammer, for softening hard hearts. Osee 6: for this I have hewed them by the prophets, and slain them by the words of my mouth. And therefore they are not to be mixed with thorns. 2 Cor. 6: what fellowship hath light with darkness? or what agreement hath Christ with Belial?

Here he gathers together three ways of deception. And the first is from a distortion of Scripture: "who steal my words," as if to another sense than the true prophets intended. John 10: he who does not enter through the door into the sheepfold of the sheep, that one is a thief and a robber. The second is from a fabrication of words: "to the prophets," that is, against them, who take up their tongues, feigning words. Above, 9: they taught their tongues to speak a lie, they labored to act unjustly. The third is from an adherence to dreams: behold, I am against the prophets who dream a lie (...) in wonders, with bombastic words. Isaiah 56: seeing vain things, sleeping, and loving dreams.

Here he threatens against the mockeries of the prophets; for just as in the times of Isaiah they used to mock: "command, command again, wait, wait again," et cetera, Isa. 28, so now they mocked the word that Isaiah had devised as if to designate the gravity of the punishment, namely "the burden of the Lord." Hence concerning this he does three things. First he rebukes the people who mock, threatening punishment as regards those who ask: "if he shall ask," mockingly, "you shall say to them: You are the burden," so that through the things by which one sins, through these he may also be tormented. Sapient. 11. Isa. 1: "they have become troublesome to me, I have grown weary bearing them," et cetera. And as regards those who converse: "and the prophet." Ps. 88: "I will visit their iniquities with a rod, and their sins with stripes." Second, he forbids the mockeries of words: and first the precept is set down, in which the manner of speaking is shown: "this you shall say." And mockery is forbidden: because "the burden of the Lord (...) shall be a burden," that is, he is bound to a grave punishment on account of his own words. Matth. 12: "by your words you shall be justified, and by your words you shall be condemned." And the reason for the mockery is assigned: "and you have perverted"; as if he were saying: I forbid it for this reason, because you have perverted it into mockery. And he concludes: "this you shall say." Ezech. 33: "they hear your words, and do not do them, because they turn them into a song of their mouth." Third, he threatens punishment: and first the punishment of captivity: "behold, I will take you up": he speaks by the likeness of one who lifts a heavy weight on high, so that he may make it fall more forcefully. Apocal. 18: "a mighty angel took up a stone like a great millstone, and cast it into the sea, saying: with this violence shall Babylon, that great city, be thrown down, and shall be found no more." Second, the punishment of confusion: "and I will give you up to reproach": and this can be referred to the punishment of burning; or to the ignominy with which they were carried off into captivity. And ignominy is called a sin, or a reproach not worthy to be named. Above, 20: "they shall be greatly confounded, because they did not understand the everlasting reproach, which shall never be blotted out." Note on that phrase, "behold, the days come," etc., that the time of grace is called "day" on account of the appearance of light. Rom. 13: "the night is passed, and the day is at hand: let us therefore cast off the works of darkness, and put on the armor of light." On account of the heat of the sun. 2 Reg. 11: "tomorrow you shall have safety." On account of the security of the journey. Joan. 11: "if a man walk in the day, he does not stumble, because he sees the light of this world; but if he walk in the night, he stumbles, because the light is not in him." On account of watchfulness and sobriety. 1 Thess. 5: "for they that sleep, sleep in the night; and they that are drunk, are drunk in the night."