Commentary on Jeremiah (In Jeremiam)

Here he shows the dignity of the people, so that from this their fault may appear more grave, and their punishment more just. And it is divided into three parts. In the first he shows their dignity from the divine majesty; in the second from the divine covenant, ch. 11: "the word that was made by the Lord to Jeremiah"; in the third from the adherence, or protection, that was let go, ch. 13: "thus says the Lord to me." Concerning the first, two things. In the first he shows their dignity in comparison to other peoples, from this very fact that they worshipped the word of the Lord; in the second he threatens punishment, because they rejected the worship of God through idolatry, there, "gather up your confusion from the land." Concerning the first, two things. First he shows the difference of gods; second from this he concludes the destruction of the worshippers, there, "every man has become foolish." Concerning the first, three things. First he distinguishes the true God from false gods, as to the majesty of dominion; second as to the eternity of duration, there, "the teaching of their vanity"; third as to the truth of divinity, there, "thus therefore shall you say to them." Concerning the first, two things. First he shows the vanity and weakness of idols, second the divine majesty, there, "there is none like you, O Lord." Concerning the first, two things. First he sets forth the precept, that they not be bent toward idolatry, neither by imitation of the nations, "according to the ways"; nor by the greatness of the heavenly bodies, "be not afraid of the signs of heaven" — namely in this sense, that you should believe divinity to be in them; or that they have necessity over the things that depend on free will. Deut. 4: "lest perhaps lifting up your eyes to heaven, you see the sun and the moon and all the stars of heaven, and being deceived by error you adore them, and worship what the Lord God created as a service for all the nations that are under heaven." Second he proves the proposition, setting forth the vanity of idols: "the laws of the peoples," by which they bind themselves to idolatry, are vain, because useless, and without the truth of divine knowledge. Wis. 13: "all men are vain in whom there is not the knowledge of God." And he proves this vanity from the vileness of the substance, as to the matter, because "wood." Isa. 44: "he has cut down cedars, taken the holm-oak, and the oak, which had stood among the trees of the forest." As to the principal efficient cause, "the work of the hand"; and the instrumental, "with the axe." Wis. 13: "unhappy are they, and their hope is among the dead, who have called gods the works of men's hands, etc." Isa. 44: "he made it with angle-tools, and shaped it with a compass, and made it into the image of a man, like a handsome man dwelling in a house." As to the form of beauty. "With silver." Baruch, last chapter: "their wood, polished by the craftsman, is itself also gilded and silvered; they are false, and cannot speak." And of the composition, "with nails and hammers." Isa. 41: "the coppersmith strengthened, striking with the hammer, him who was forging at that time, saying: it is good with glue; and he strengthened it with nails, that it might not be moved." He also proves it from the weakness of the work, because they do not have sensitive operation, nor intellective: "in the likeness of a palm tree," which does not understand, although it may be graceful, and "they will not speak," as to the act of reason; "carried," namely by others, because they are not able to walk, as to the operation of the sensitive soul. Ps. 113: "they have a mouth, and will not speak; they have eyes, and will not see; they have ears, and will not hear; they have a nose, and will not smell; they have hands, and will not feel; they have feet, and will not walk; they will not cry out in their throat." Third he concludes his intention: "therefore do not fear"; for some were worshipped so that they would do well; some, so that they would not do evil. Isa. 41: "do well also, or evil, if you can, and let us speak, and let us see together."

Here he shows the majesty of the divine dominion: and first he shows singular power: great, in himself, and his name great, in the opinion of men. And from this he concludes to fear: who will not fear? Above, 5: "Will you then not fear me, says the Lord, and will you not be pained before my face?" Secondly he shows his singular knowledge: and first excluding an equality of wisdom: for thine is the glory. Apoc. 7: "Blessing and glory and wisdom and thanksgiving, honor and power and strength to our God forever and ever. Amen." Secondly showing their folly in comparison to the divine wisdom: "and in all their kingdoms there is none like unto thee." Alike unwise, in divine things, foolish, in human things. 1 Corinthians 3: "the wisdom of this world is foolishness with God."

Here he shows the difference as regards eternity: and first he shows the beginning of idols as regards their substance, which were made of wood: the teaching of their vanity, of the wise among the nations, is wood, that is, an idol made of wood. For from this their vain wisdom is discerned. And as regards the silver ones, silver; and as regards the golden ones, gold from Ophir, the work — that is, these are — of the craftsman, and the work of the hand; as though it were even a worthless work. Ps. 113: The idols of the nations are silver and gold, the works of the hands of men. And as regards their ornaments, hyacinth: for it is certain that what has been made had a beginning. Baruch, last chapter: But when they have been clad in a purple garment, they wipe their face on account of the dust of the house, which is very great among them. Secondly, he sets forth the eternity of God, adding truth and majesty: for God is true and everlasting. Isa. 40: The everlasting God, the Lord who created the ends of the earth, will not fail. And from these he concludes to fear: at his indignation the earth shall be moved; as if to say: even insensible things feel his wrath: they will not endure, because of the greatness of the fear. Ps. 17: The earth was moved and trembled; the foundations of the mountains were troubled.

Here he shows the difference as regards the truth of divinity: which he first excludes from idols, showing that in them there is no divine operation: "thus therefore you shall say to them" — to the worshippers of idols. Whence in the Hebrew it is written in the Chaldee tongue: "let them perish," that is, let their worship cease. Ps. 18: The heavens declare the glory of God, and the firmament announces the works of his hands. Secondly he shows that in God there is divine operation: and first as regards the creation of the essential parts of the world: "who makes the earth" — as regards the lowest things; "establishes the world" — as regards the highest. Prov. 3: The Lord by wisdom founded the earth, by prudence established the heavens. Ps. 103: stretching out the heaven like a skin, who coverest its upper parts with waters. Secondly, as regards the passions of the air, that it may be believed not only that the former things come from the first things, as certain philosophers say, but that he is also the author of all things, working as it were in all things. And first, as regards those things which come to be from moist matter, such as clouds and rains: "at the voice," "at the command," "from the ends" — on account of the abundance of waters in the circuit of the earth. Secondly, as regards those things which come to be from matter both moist and dry, lightnings: "he changes the order," because after lightning, rain frequently follows. Thirdly, as regards those things which come to be from dry matter: "and he brings forth from the treasuries" — from the hidden causes, and the place in which they are generated. Ps. 134: bringing forth clouds from the ends of the earth, he has made lightnings into rain.

Here he concludes the destruction of the worshippers: and first he sets down the disgrace of the idolaters as to their folly: "he has become foolish" — it appeared — "from his own knowledge," by which he fashioned the idol. 1 Cor. 1: God has made foolish the wisdom of this world. And as to the punishment of confusion: "he is confounded." Ps. 96: let all be confounded who worship graven images, and who glory in their idols. And he assigns the cause from the falsity of idols: "since it is false," by vanity, "vain," and by finiteness. "In the time of their visitation they shall perish." Wis. 14: what is made, together with him who made it, shall suffer torments. Secondly he excludes the glory of the Jews: "the portion of Jacob is not like these." Ps. 15: "the Lord is the portion of my inheritance, and of my cup; it is you who will restore my inheritance to me": for the happiness of each is his own portion. Thren. 3: "the Lord is my portion, said my soul; therefore will I wait for him." "The rod of his inheritance," as it were his scepter, because his kingdom is hereditary. Or "rod," as it were a lot. Deut. 32: "but the portion of the Lord is his people, Jacob the cord of his inheritance."

Here he threatens them with punishment, because they did not keep this dignity: and first he threatens the punishment; second the prophet asks for mercy, there, "I know, Lord, that man's way is not his own." Concerning the first, three things. First he threatens the punishment; second, the cause of the punishment, there, "because the shepherds have done foolishly"; third, the order of the punishment, there, "the voice of a report, behold it comes." Concerning the first, two things. First the Lord foreshows the punishment of the siege: "Gather" — "in the city" — "from the land" — "from the fields" — "confusion," that is, your fruits, which are worthy of confusion. Above, 8: "Gathering, I will gather them, says the Lord." And the punishment of captivity: because thus says the Lord: "Behold, I will fling far off the inhabitants of the land at this time," as if to say: I will no longer spare them: so that they are not found, "in the city": or because the greater part has died. Lamentations, last chapter: "Casting us away, you have rejected us." Second, the people, terrified by this, laments the coming punishment: and first in general, lamenting the punishment, "Woe is me." Below, 30: "Your fracture is incurable," because for sins. And he promises patience: "But I said: Truly this is my infirmity" — as though owed to me for sins — "and I will bear it" — patiently. Micah 7: "I will bear the wrath of the Lord, because I have sinned against him." Second, in particular, as regards the destruction of houses: "tabernacle" — because houses have been destroyed as easily as tents; "cords," by which tents are stretched out. Above, 4: "Suddenly my tabernacles have been laid waste, suddenly my skins." And as regards the affliction of the inhabitants, "my sons," Baruch 5: "They went out from you, led on foot by their enemies." "There is none to stretch it out" — as one who would rebuild.

Here he assigns the common punishment in due order, because the sins of the prelates are the cause of their own blindness. Wis. 2: their malice blinded them. And this is the cause of the destruction of the people. Matt. 15: if a blind man leads a blind man, both fall into a pit. Ezech. 34: my sheep were scattered, because there was no shepherd, and they became prey to all the beasts of the field, and were scattered.

Here he determines the order of the punishment, foreshowing the enemy coming from the North. Above, 1: From the North shall all evil be spread abroad upon all the kindreds of the earth.

Here he asks for mercy: and first he shows the necessity of asking: the way is not man's, as regards choice; that he should walk, as regards execution; that he should direct, as regards ordination to the end — and so it is not in our power to resist, nor in the Chaldeans' to assail, but everything depends on your disposition. Psalm 36: by the Lord the steps of a man shall be directed, and he will desire his way. Proverbs 16: the heart of man disposes his way, but it belongs to the Lord to direct his steps. Second, he sets down the petition by which the people asks for mercy: correct me in judgment — of the accustomed mercy, not of condemnation, concerning which in Psalm 142: enter not into judgment with your servant, O Lord, for in your sight no one living shall be justified; and not in fury — according to the measure of the vengeance owed — lest perhaps you reduce me to nothing: for it would be just that one sinning against God should be abandoned by him, and thus tend toward nothing. And so he does not act against the Lord's precept above, in 14: therefore do not pray for this people — because he does not ask that they not be punished, but that they not be utterly blotted out. Psalm 37: O Lord, rebuke me not in your fury, nor chastise me in your wrath. And he asks wrath for the enemies. Pour out indignation: and he assigns the cause, because they have devoured. Psalm 78: pour out your wrath upon the nations that have not known you, and upon the kingdoms that have not called upon your name: because they have devoured Jacob, and laid waste his place. Note, that man is foolish as regards the knowledge of God: because of the elation of heart. Romans 1: saying that they were wise, they became fools. Because of the curiosity of inquiring. Acts 26: much learning has driven you to madness. Because of the uncertainty of knowledge. Isaiah 47: this your knowledge and your wisdom has deceived you. Because of the perversity of the work. Wisdom 2: for their malice has blinded them. Likewise note, that the divine stroke ought to be borne patiently: because of the affection of the one striking. Proverbs 1: my son, do not reject the discipline of the Lord, nor grow weary when you are rebuked by him. Because of the consciousness of the crime. Micah 7: I will bear the wrath of the Lord, because I have sinned against him. Because of the expectation of the reward. James 5: blessed is the man who endures temptation, for when he has been proved, he shall receive the crown of life, which God has promised to those who love him. Because of the uselessness of murmuring. Lamentations 3: why does a living man murmur, a man for his sins?