Commentary on Jeremiah (In Jeremiam)

Here is set down the conspiracy of the princes against the prophet. And it is divided into three parts. First he sets down the title; second, the prophecy, at the words, thus says the Lord; third, he gives the epilogue, at (chap. 27): in the beginning of the reign of Joachim. The title is clear of itself.

Here the prophecy is set down: and it is divided into three parts. In the first is set down the occasion of the persecution; in the second is set down the persecution, there, "and the priests heard," etc.; in the third is set down the deliverance, there, "and the princes heard," etc. Now the occasion was from the preaching: hence first he designates the place of the preaching: "stand in the court." Above, 7: "stand in the gate of the house of the Lord, and preach there all the words." Secondly, as to the fruit of amendment: "do not withhold a word"; as to the amendment of guilt, "and let him be converted"; and as to the remission of punishment, "and let it repent." Above, 18: "if that nation shall do penance for its evil, for which I have spoken against it, I also will repent of the evils which I thought to do to it." Thirdly, he sets down the word of the preaching, "and you shall say." Above, 7: "I will do to this house, in which my name has been called upon, and in which you have trust, and to the place which I gave to you, and to your fathers, as I did to Shiloh: and I will cast you out from my face, as I cast out all your brothers, the whole seed of Ephraim."

Here the persecution is set down: and concerning this he sets down four things. First, the hearing of the preaching. And they heard. Ezek. 33: they hear your words, and do not do them, because they turn them into a song of their mouth. Second, the wicked plan: and when Jeremiah had finished (...) the priests seized him. Wis. 2: let us condemn him to a most shameful death. Amos 5: they hated him who reproved at the gate, and abhorred him who spoke perfectly. Third, the argument of his wickedness: because he prophesied; as if to say: he seems to speak falsely, since the Lord has chosen this place. 3 Kings, last chapter: I hate him, because he does not prophesy good to me, but evil. Fourth, the gathering of the people: and all the people were gathered together. Ecclus. 10: such as the ruler of a city is, such too are those dwelling in it. In the same place, 7: do not thrust yourself in among the people, nor bind together double sins.

Here the deliverance is set forth; and concerning this there are two things. First is set forth the judgment of the princes for the deliverance of Jeremiah; second, the calming of the people's fury through the words of the elders, there, "Then the men from the elders of the land arose." Concerning the first there are three things. First he sets forth the provision of the princes: "and they went up into the house of the Lord" — to suppress the sedition; "new" — because it had been newly made for holding the judgments of the priests, and of the things that pertained to the cult of religion. Deut. 16: "you shall appoint judges and magistrates in all your gates, which the Lord your God shall give you throughout your tribes, that they may judge the people with just judgment, and do not turn aside to either side, etc." Second, he sets forth the dispute of the parties as to the accusation: "and the priests spoke." And they strive to impose upon him, as it were, the crime of blasphemy, that he might be killed. Likewise Acts 6: "This man does not cease to speak words against the holy place and the law." And as to the defense: "and Jeremiah said." He answers prudently, because he excuses the fault: "the Lord sent me"; hence I am not to be blamed for the things which I said. Ecclesiasticus 4: "Do not defer to your neighbor in his fall, nor withhold a word in the time of salvation." Isaiah 48: "and now the Lord has sent me, and his spirit." And he mitigates wrath, showing a remedy: "now therefore make your ways good." Above, 18: "let each one turn back from his evil way, and direct your ways and your pursuits." He answers humbly, because he acknowledges their power: "but as for me, behold, I am in your hands." Prov. 15: "A soft answer breaks wrath; a harsh word stirs up fury." He also answers with constancy, because he forbids injury: "but know." Gen. 4: "the voice of your brother's blood cries to me from the earth." And because he confirms his sentence: "for in truth the Lord has sent me." Acts 4: "if it is just in the sight of God to listen to you rather than God, judge." Third, the promulgation of the sentence is set forth: "and they said." And first the sentence is promulgated by the princes: "there is no judgment of death for this man." Luke 23: "behold, nothing worthy of death has been done by him." Second, the sentence is confirmed by the elders, whose part it is to know ancient deeds. Job 12: "in the ancients is wisdom, and in length of time, prudence."

Here is set down the repression of the people's fury against Jeremiah, through the words of the elders. And first they set forth the example of a just man to be imitated, concerning the deed of Micah, setting down his preaching; Micah; one of the twelve minor prophets, of Morasthi, to distinguish him from Micah the son of Yela, of whom 3 Kings, last: Zion, Micah 3: hear, O princes of Jacob, and rulers of the house of Israel. Above 9: and I will make Jerusalem into heaps of sand, and dens of dragons, and I will make the cities of Judah a desolation, because there is no inhabitant. And the people's turning: did he condemn him to death? As if to say, No. Above 6: ask about the ancient paths, which is the good way, and walk in it; and you will find rest for your souls. And they draw the conclusion: therefore let us not do so. Psalm 7: his sorrow shall be turned back upon his own head, and his iniquity shall come down upon his own crown. Second, they set forth an example of injustice to be avoided, lest they add evils to evils; there was also a man prophesying. And first his preaching is set down; and he prophesied. 1 Corinthians 14: for God is not a God of dissension, but of peace. And therefore all were saying the same thing. Second, the persecution is set down, and the flight; and he heard (...) and fled. Matthew 10: if they persecute you in one city, flee into another. Third, his killing; and the king sent; because he was allied with the Egyptians. But this one was killed, and Jeremiah was set free, for this reason: because God permits some of the saints to be killed, for the condemnation of the wicked, and as an example of patience for the good, James, last: take, brothers, as an example of suffering evil, and of longsuffering, and of labor, and of patience, the prophets who spoke in the name of the Lord. Similarly, Acts 12, James is killed, Peter is set free. Third, the execution of the sentence concerning the deliverance of Jeremiah is set down: therefore the hand of Ahikam, son of Shaphan, was with Jeremiah. And it is plain.