Commentary on Jeremiah (In Jeremiam)

Here he consoles them by the promise of prosperity: and concerning this he does two things. First he promises the prosperity of the nation; second, the enlargement of the city, there, "behold the days are coming," and so forth. The first is divided into three. In the first he consoles the ten tribes; in the second, the two, there, "thus says the Lord," etc.; in the third, both, there, "behold the days will come," and so forth. The first is divided into two. In the first is set forth the restoration of the destroyed people; in the second, the order of the restoration, there, "for thus says the Lord: exult with gladness, Jacob." Concerning the first, three things.

First he promises them the restoration to the worship of religion: "at that time," either after the return from Babylon, to all, as regards those of the ten tribes who adhered to the two; or as regards all, since all Israel will be saved, after the fullness of the Gentiles has entered in: to Rom. 11. Apoc. 20: "they shall be his people, and God himself shall be with them, their God."

Second, he promises restoration to the place of birth, promising the benefit of the recall: the people who had remained from the sword of Babylon, in the desert, in the land of captivity, in which they will seem forsaken by God, through which, having been purged, they returned to their own land, just as of old through the desert to the land of promise, "found grace," that is, this mercy with God, "that he will go to rest," that is, to his own land, in which he shall rest in peace: which can be explained mystically as regards the peace they had in the time of Simon Maccabeus: 1 Mach. 14. Isa. 13: "my people shall sit in the beauty of peace, and in the tents of confidence, and in wealthy rest." Determining the time of the recall: "from afar" — before it was to come to be — "he appeared," revealing the future liberation. Above, 28: "I will break the yoke of Nabuchodonosor king of Babylon after two years of days from the neck of all nations." Habac. 2: "yet it is seen afar off, and it shall appear in the end, and shall not lie." And showing the affection of the one who recalls: "with an everlasting love have I loved you," as if to say: not for a time but forever he has bestowed good things on you; "he has drawn" — to your place — "having mercy," fulfilling mercy outwardly with a kindness. Hosea 11: "I will draw them with the cords of Adam, with the bonds of love." Above, 2: "I have remembered you, pitying your youth, and the love of your espousal."

Third, he promises the recall to a state of prosperity: and first he promises prosperity as regards the repair of the nation: "and again I will build," according to the metaphor by which the house of Israel is spoken of. Above, 24: "I will build them up, and not destroy them; I will plant them, and not pluck them up." As regards the gladness of the heart: "virgin of Israel, you shall be adorned with your timbrels," that is, adorned you shall go forth playing to the beat of the timbrel. Isa. 30: "gladness of heart, as he who goes with the pipe, to enter into the mountain of the Lord, to the mighty one of Israel." And as regards the tranquility of peace: "you shall yet plant vineyards on the mountains of Samaria," on account of the three cities which were added to the Jews: 1 Mach. 10: "they shall plant until the time comes"; as if to say: on account of fear of enemies they will not forestall the time of the vintage. Isa. 65: "they shall plant vineyards, and eat the fruits of them." Second, he assigns the reason for the prosperity: "for there shall be a day"; in which is signified the return to the worship of God, to which they exhort one another. In Sion, and not in Bethel to the calves of Jeroboam: 3 Reg. 12. And Isa. 2: "come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us ways, and we will walk in his paths."

Here he continues the order of the operation, and concerning this there are two things. First, he leads them to exultation: "Exult in gladness." Ps. 80: "Exult to God our helper, shout for joy to the God of Jacob." To express this exultation he enjoins the taunting of enemies: "and neigh," taunting, "against the head of the nations," that is, the king of Babylon, or of the Assyrians, who took you captive. Habac. 2: "Shall they not rise up suddenly that shall bite you, and awake that shall tear you, and you shall be a spoil to them?" And also divine praise: "sound aloud," on psalteries, and the like.

Second, he sets down the order of liberation: "Behold, I will bring them," describing the starting point of the return, "from the land of the north," and the assembly of those returning, among whom; as if to say: no one will be hindered from the return by any infirmity of body; this is because they will come securely. Isa. 35: "the lame shall be leaping like a hart." And also the manner of the return, "in weeping": some on account of the joy of the return, and some seeing the devastation of the land. 1 Esdr. 3: "nor could anyone discern the voice of the shout of those rejoicing, and the voice of the weeping of the people." "And in mercy I will bring them back," away from the shame of mind. Isa. 54: "in great mercies I will gather you." "By torrents of waters," by which those sailing go easily, and alongside which there are good roads; in which the labor of the journey, and tedium, is excluded. Prov. 3: "You shall walk confidently in your way, and your foot shall not stumble."

Third, he assigns the reason from the paternal affection by which he is moved toward them: "for I have become a father"; whence, as a father, I cannot but have mercy on them. For among all peoples Israel is the firstborn. Exod. 4: But to the sons of Joseph the birthright was given, as is said in 1 Paral. 5, in which Ephraim is preferred to Manasseh: Gen. 48: whence it follows that Ephraim is the firstborn.

Here the proclamation of the liberation is set forth. And first he rouses the nations to attention. Hear, that all may trust in him who can liberate in such a way. Isa. 49: hear, O islands, and attend, you peoples, from afar. Second, he foretells the liberation of the people, the divine indignation not impeding it, because he who scatters Israel will gather him. Isa. 40: like a shepherd he will feed his flock, he will gather the lambs in his arm, and lift them into his bosom, he himself will carry those with young. Nor the power of those holding him impeding it: he redeemed him, once from the Egyptians, and from the hand of one stronger, namely the Chaldean. Psal. 71: he delivered the poor man from the powerful one, and the poor man who had no helper. Third, he promises prosperity to those set free: and first, as to all, he promises the due observance of religion: on mount Sion, not in Bethel at the calves. Isa. 51: those who have been redeemed by the Lord will return, and will come into Sion praising, and everlasting joy upon their heads. And the abundance of temporal goods, positing the fertility of goods as to the earth's produce which is brought forth for our food, and is seasoned, as to animals. And they will flow together, and will praise God, over the wheat and the wine. Genes. 27: with wheat, wine, and oil have I established him. And the satiety of those possessing them: and their soul will be like a watered garden, which does not wait for rain. This can be understood of the spiritual goods conferred through Christ; which will now be fulfilled in part, in the future wholly. Apoc. 7: they will not hunger, nor thirst any more, nor will the sun fall upon them, nor any heat. And the joy of heart, as to the signs of joy: the virgin will rejoice. Above, 30: praise will go forth from them, and the voice of those who make merry, and I will multiply them, etc. And as to the cessation of sadness: I will turn their mourning into joy. Tob. 3: after the storm you make calm, and after weeping and tears, you pour in exultation. Second, specially as to the priests: I will inebriate, that is, I will abundantly satisfy, with fatness, the abundance of offerings and sacrifices, and the people will be filled, so that they may offer to God. But this is understood spiritually of the fatness of devotion. Psal. 62: as with marrow and fatness may my soul be filled, and with lips of exultation my mouth will praise.

Here is set forth the consolation of the nations. And first he introduces the weeping of the mother: Rachel, who was the mother of Joseph, weeping for the destruction of her sons. He speaks figuratively, according to which it is said hyperbolically that sorrow redounds upon dead parents from the adversity of their children. Or because in the Roman captivity the Jews were led captive and sold near the tomb of Rachel. Or because she is said, figuratively, to weep for the children slain near her, since she herself is buried near Bethlehem, as is found in Gen. 35. "Lamentation," which occurs through words expressing grief; "weeping," as to the shedding of tears; "mourning," as to a certain observance in the expression of grief, as happens in the changing of garments, and the like. Above, 3: "A voice was heard in the ways, the weeping and the howling of the sons of Israel: because they have made their way wicked, they have forgotten the Lord their God." He excludes the remedy of consolation: "and she refusing to be consoled over them, because they are not" — not returned with the others, because they have been reduced to nothing. Hosea 13: "Consolation is hidden from my eyes, because he himself shall divide among the brothers." Secondly he bestows the remedy of consolation: "Thus says the Lord: let the voice cease" — as to lamentation — "the eyes" — as to weeping. Apoc. 21: "God shall wipe away every tear from the eyes of the saints: and death shall be no more, neither mourning, nor crying, nor sorrow shall be any more: for the former things are passed away." Thirdly he promises the benefit of liberation: and first as to the term from which, because "a reward" — in which it is shown that they were freed through the merit of the holy fathers. The enemies: the Chaldeans. Isa. 40: "Behold his reward is with him, and his work before him." Secondly as to the term to which: "and there is hope for the latter things" — to signify that in the last times they will return to the true faith, and perhaps also to their own land, once Antichrist is dead. Proverb. 10: "The expectation of the just is joy: but the hope of the wicked shall perish."

Here is set down the reception of penitents, before which is prefaced the knowledge of confession: hearing, I heard, that is, mercifully I have heard. Exod. 3: Seeing, I have seen the affliction of my people that is in Egypt, and I have heard their cry. And the confession is subjoined: You have chastised me, Lord, and I have been instructed like a young bullock which is corrected with difficulty, and by many stripes. Isa. 28: Vexation alone shall give understanding to the hearing. Second is set down the petition: Convert me, and I shall be converted. Thren., last chapter: Convert us, Lord, to you, and we shall be converted; renew our days as from the beginning. Third, the reason for the petition is assigned from the penitence which he had begun. Whence first he sets down the punishment: for after you converted [me], by pouring in grace, after you showed, by scourges, sins, I struck my thigh, signifying interior grief by exterior striking, after the manner of a man grieving. Or, I struck my thigh, by repressing carnal pleasures. Job, last chapter: With the hearing of the ear I have heard you, but now my eye sees you. Second, the penitence, because from the punishment which he endured, recognizing his sin, he suffered confusion, which was a sign of penitence: I am confounded, inwardly; I have blushed, outwardly, because I have borne the reproach, that is, the punishment, and confusion, for the sins of my youth. And he names youth, the time before conversion, as if to say that he sinned out of ignorance. Job 13: You write bitterness against me, and you wish to consume me for the sins of my youth.

Here he receives the penitent. And first the divine compassion is set forth; second, the instruction of the penitent, there, "set up for yourself a watchtower"; third, his recalling, there, "return, O virgin of Israel." Concerning the first he does two things. First he sets forth the reason for mercy on the part of the people: "if Ephraim be an honorable son to me"; as if to say: is he not an honorable son? By reason of the right of the firstborn. "If a delicate child"—by reason of the tenderness of age, because Joseph was, as it were, the least of the sons of Jacob, and Ephraim the younger of the sons of Joseph. And these two things move fathers the more to pity. Hosea 11: "Israel was a child, and I loved him, and out of Egypt I called my son." He also sets forth a reason on the part of God: "for since I have spoken"; as if to say: it is not fitting that the words of God be made void: "I will remember," of the words. Numbers 23: "Has he said, and will he not do it? And has he spoken, and will he not fulfill it?" Second, he shows the compassion: "therefore my bowels are troubled," anthropopathos, in which is the interior compassion; "having mercy," in which is the exterior help. Hosea 11: "My heart is turned within me, my repentance is troubled together."

Here is set down the instruction of the penitent: set thee up a watchtower, that you may consider the prosperous things that are announced, or the way by which you may return, the bitternesses, the solicitude about the return. Direct: consider the way by which you came, that you may return by it — or better, the mirror of contemplation. Bitternesses: for past sins. In the right way, that is, in the way of justice, by which your fathers walked. Apoc. 2: be mindful whence you have fallen, and do penance, and do the first works.

Here is set down their recall to their own land: and first the recall itself is set down: Return (...) how long will you be dissolved in delights, O wandering daughter? This is said with respect to those who, absorbed in the delights of the Chaldeans, were unwilling to return to the land of promise, who are rightly called women on account of their softness. Above, 3: But you have fornicated with many lovers; yet return to me, says the Lord, and I will receive you. Second, the reason for the recall is set down from the incarnation of Christ, which ought to induce all to withdraw from delights: for the Lord has created a new thing upon the earth; for that conception was brought about by the divine power alone acting. The woman, on account of the condition of the weaker sex, will surround, in her womb, the man — Christ, perfect from the beginning of his conception in knowledge and grace. Whence you ought to hasten to the land in which this new thing must come to pass, Ephesians 4: Put on the new man, who is created according to God in justice and holiness of truth. Zechariah 6: Behold the man, the Orient is his name: and under him he shall arise; and he shall build a temple to the Lord.

Here is set down the consolation especially for the two tribes: and first is set down the joyful announcement, because it announces the holiness of religion: "still they shall say" — praising the Lord and his temple, not idols — "the beauty of justice," "the holy mountain," that is, Mount Sion: for from it the doctrine of the law and judgment was spread through the whole kingdom, on account of the priests and kings who dwelt there. Ps. 144: "great is the Lord, and greatly to be praised, and of his greatness there is no end." Or "mountain," that is, Christ. Dan. 2: "a stone cut out from the mountain." He promises also the security of peace: "and they shall dwell." Isa. 62: "thou shalt no more be called Forsaken, and thy land shall no more be called Desolate; but thou shalt be called, My will is in her, and thy land shall be inhabited." He promises also the abundance of good things: "for I have inebriated" — abundantly filled — "the weary soul," by its former tribulations. Ps. 106: "for he hath satisfied the empty soul, and the hungry soul he hath filled with good things." Secondly is set down the exultation of the one announcing: therefore "as it were roused from sleep I am" — namely, by divine revelation — "sweet" — because of the prosperity seen. They can also be the words of the people, and "sleep" signifies the preceding misery, "sweet" insofar as it obtains mercy. Ps. 3: "I have slept, and have been drowsy, and have risen up, because the Lord hath upheld me." Eccl. 5: "sweet is the sleep of a labouring man, whether he eat little or much."

Here he consoles both together. And first the promise is set down; second, the confirmation of the promise, there, "thus says the Lord," etc. Concerning the first, two things. First he promises temporal goods, as to men: also the multiplication of beasts, "I will sow" — as if by sowing I shall multiply. Zach. 2: "Jerusalem shall be inhabited without a wall, by reason of the multitude of men, and of beasts in the midst thereof." As to the restoration of what had been destroyed: "thus have I watched" — I diligently carried out what I had threatened; "that I might pluck up" — by taking away every defense in which, as in a root, they were established; "that I might pull down" — that is, that I might destroy, as to the slaying of men and the desolation of cities; "that I might scatter" — the hedge of human and angelic help, by taking it away; "that I might destroy" — the captivity into diverse places; "that I might afflict" — those held captive under a heavy burden of servitude. Zach. 8: "As I thought to afflict you, when your fathers had provoked me to wrath, says the Lord, and I had no mercy; so turning again I have thought in these days to do good to the house of Juda, and Jerusalem." And as to immunity from punishment for the sins of the fathers: "in those days." Ezech. 18: "What is the meaning that you turn among yourselves this proverb in the land of Israel, saying: The fathers have eaten sour grapes, and the teeth of the children are set on edge?"

Second he promises spiritual goods: "behold the days shall come": and first he promises the renewal of the covenant: "days," namely of grace; "a new covenant," the new testament, that is, the Gospel. "I had dominion" — cruelly, and by exercising power in taking vengeance. Isa. 55: "I will make an everlasting covenant with you, the faithful mercies of David." Second he sets down the tenor of the covenant: "but this shall be the covenant... I will give my law," the Gospel, "in their bowels," not on tablets of stone. Osee 2: "I will lead her into the wilderness, and will speak to her heart." Third he sets down the usefulness of the covenant: first as to obedience: "and I will be to them a God." Ezech. 36, the same. Second as to wisdom: "and a man shall no longer teach his neighbor"; in which he excludes the necessity of teaching. And this indeed is fulfilled in the present time, as to this, that we come to divine truth not through the reasonings of prophecy and human inventions, nor even through Jewish traditions; but in the future it shall be fulfilled entirely. Matth. 23: "do not be called Rabbi: for one is your master." And he assigns the reason: "for all shall know me." Isa. 54: "I will make all your children taught by the Lord, and a multitude of peace to your children." Joan. 15: "all things whatsoever I have heard from my Father, I have made known to you." Third as to the cleanness of sins: "for I will be merciful to their iniquity." Psalm. 102: "who is merciful to all your iniquities, who heals all your infirmities."

Here is set forth the confirmation of the promise: and first he confirms it from the immutability of the creatures, setting forth the power of the one who promises: who gives the sun for the light of day. Ps. 135: who made the great lights, the sun for power over the day, the moon and stars for power over the night. As if to say: he who made these things unchangeable can also make firm his own promise. And the comparison: if these laws shall fail — as if to say: just as they will not fail until the end of the world, so neither shall the seed of Israel, as regards those who are saved. Isa., last chapter: as the new heavens and the new earth, which I make to stand before me, says the Lord God, so shall your seed and your name stand.

Second, from the immensity of the creatures: thus says the Lord. And first he sets forth the impossibility of measuring: if the heavens above can be measured — by human ingenuity. Isa. 40: who has measured the waters in the hollow of his hand, and weighed the heavens with his palm? Second, he sets forth the promise. And I will cast off; as if to say: just as that is impossible, so is this: the whole seed, because he cast off some of them. Lam. 3: for he has not humbled from his heart, and cast off the sons of men.

Here the restoration of the city is promised: and first the rebuilding is promised: "and it shall be built." Isa. 44: "I who say to Jerusalem: you shall be inhabited; and to the cities of Judah: you shall be built up; and I will raise up her waste places." Second, the enlargement is set down: "from the tower of Hananeel"; which some said was in Anathoth, which Jerome excludes in the Gloss: "even to the gate of the corner," where the two walls were joined, "beyond the former measuring-line," "upon the hill Gareb," which is interpreted "scab," where perhaps lepers dwelt outside the city, "Goatha," which is interpreted "a sinning nation," where those dwelt who were unclean on account of some sin, "the valley of corpses," where were the graves of the people, "of ashes," where clean ashes were thrown, as from sacrifices; or unclean ones, as from the houses of lepers, and the like, "of death," where evildoers were put to death, "even to the corner of the gate of the horses to the east": for the horses could not go up from every side, on account of the roughness of the mountain. Isa. 54: "enlarge the place of your tent, and stretch out the skins of your tabernacles." Third, the duration is set down: "the holy place of the Lord shall not be plucked up," that is, the sanctuary, namely the temple, or the whole city, which had been sanctified to the Lord. Above, ch. 3: "they shall call Jerusalem the throne of the Lord, and all nations shall be gathered to her in the name of the Lord, in Jerusalem." Isa. 33: "a tabernacle that can nowise be removed, neither shall its stakes be taken away for ever, and none of its cords shall be broken." The Jews expound this of the golden Jerusalem, which Jerome disapproves in the Gloss, and expounds it of the Church, which gathers in itself both the perfect and the imperfect and sinners, who are signified by the unclean places outside the city. It can also be said otherwise, that this was fulfilled under Ezra: whence it is had in Nehemiah 3, that they began to build Hananeel; and according to the letter, perhaps they added some space to the city. That it is said to remain for ever is understood: if they do not sin. Above, ch. 18: "if it shall have done evil in my eyes, so that it does not hear my voice, I will repent of the good that I have spoken to do for it."