Commentaries on Jeremiah

V. 5. « I knew thee. » According to the principles of foreknowledge. ^A

V. 10. « To root out. » To root out wickedness.

V. 11. « What seest thou? And I said: A rod of an almond tree. » These things are spoken with an interval, when he says: «And the word of the Lord came unto me saying;» for he does not continue the narration, since he wishes for those things which are spoken to be considered. For this wood is hard, and heavy, and apt for striking. Why did he see these things? Because the matters and the visions were more manifest, and struck the listener more forcibly. For a rod is a symbol of blows. They say that the almond nut is productive of wakefulness; as the wood is also easily broken, it signifies a more moderate anger; for God is indeed vigilant over those who sin, but He punishes more moderately. ^B

V. 12. « From the face of the North. » He says this on account of the Babylonians; for Babylon is to the north in relation to Jerusalem. But according to the deeper meaning, the face of the harsh North is taken for the devil.

V. 13. « A seething pot. » According to the letter, Jerusalem and the princes who are in it; but according to contemplation, the conscience that tests itself.

V. 17. « Gird up therefore thy loins. » As if to say: Act manfully, move forward with courage. But in the moral sense, the temperate man girds his loins; for they say that the seed resides in the loins. For it was said concerning Levi: «For he was yet in the loins of his father.» «Fear not, for I am with thee.» Hedging him around with angelic powers. ^C

CAP. II.

V. 2. « I remembered the kindness of thy youth. » The holy Israel serves the Lord, the Savior Christ; the true Israel is the mind that sees God, whom it also joyfully beholds as a certain beginning of all created things. Therefore, Israel is sometimes called the people of the Jews, sometimes those more prescient in contemplation, and also the Patriarch himself, and Christ who is according to the flesh from Israel. By mercy, he says, and by love I anointed thee as a prophet; for the gifts are not from merits.

V. 5. « And they walked after vanity. » That is, after idols and ways of wickedness.

V. 7. « Into Carmel. » This is a mountain of Palestine. It is interpreted as the recognition of circumcision, through which we cut off good things from bad. ^D

V. 10. « Pass over to the isles of Chetiim. » Some say these are the Cyprians, others the nations of the Indians. Cedar is a descendant of Israel; but through this one are signified the nations of the Saracens. It is interpreted as darkness; and some say that a clay vessel is also indicated by Cedar.

V. 15. « Lions have roared upon him. » The lions, according to the literal passage, are the Babylonians; but according to the deeper meaning, they are savage demons.

« Because it is not inhabited. » Because it did not have good inhabitants.

^A

V. 18. « That thou mayest drink the water of Gehon. » Gehon is the Nile, and the water of the Egyptians is their polytheistic error. « That thou mayest drink the water of the rivers. » The rivers of the Assyrians are the multiform modes of wickedness; and one may understand both meanings for each.

V. 20. « Because from of old thou hast broken thy yoke. » For from the beginning it was stiff-necked, ever resisting the Holy Spirit; by "yoke," he denotes the law. « There I will be poured out in my fornication. » For wickedness, once having made a beginning, spreads out into the infinite. « How art thou turned into bitterness? » Evils arise not by nature, but by shifting; it is a strange vine which has deliberately alienated itself from God.

V. 23. « How sayest thou, I am not polluted? » It is the height of madness for one who is sinning to deny it. « See thy ways in the polyandrium. » A polyandrium is a sepulcher; either, therefore, they were performing in the tombs things that pleased the demons, or the tombs themselves were whitewashed, concealing falsehood under a pretext of truth.

V. 24. « At evening her voice wailed; she broadened her ways over the waters of the wilderness. » Female dogs wail while they provoke the males to copulation; this, therefore, he says, she has suffered in the darkness of the soul, calling upon unclean demons. « She broadened her ways over the waters of the wilderness. » The waters of the wilderness are the various and fruitless ways of iniquity; they were filled with the operations of unclean spirits. ^B Yielding herself of her own will. For no one will cure him who does not wish to be cured. « In her humility they will find her. » Because she is subject to them.

V. 25. « I will act manfully. » I suffice for protection for myself, I have no need of God; or this he says, that she was preparing herself manfully so as not to obey the admonitions.

V. 31. « Have I been a desert to Israel? » Have I not, he says, freely provided them with all things that seemed to conduce to their sustenance and advantage?

V. 33. « And yet thou wilt devise good in thy ways to seek love. » A soul departing from the true God, since it cannot live without God, fashions for itself gods which do not exist, seeking comfort from them. Therefore, he says, it is not so; that is, it is impossible for the soul to have comfort from false gods. ^C

V. 34. « I did not find them in pits, but upon every oak. » Not secretly, he says, but in a high place; that is, they commit sin in the eyes of all.

V. 35. « And thou hast said, I am innocent. » When there is a need to confess crimes, dost thou deny them out of impudence? « Behold, I will contend with thee in judgment for saying, I have not sinned. » If through another prophet He commands the telling of sins, so that one may become righteous—for one resolves the transgression through confession—it is absurd that he who says, "I am innocent," should have His anger turned away from him; for He brings in, "Behold..."

I am judging you," in that you say, "I have not sinned." It is necessary at all times for him who has stumbled to cure the sin through confession. ^A

"Because you have scorned to repeat your ways." Thus you have acted in scorn, and you perform evil things without fear, so as to add other things to those that have gone before.

"Your hands upon your head." This is a gesture of those in mourning.

CHAPTER III

"And you have played the harlot with many shepherds." He says this [referring] either to false teachers or to the most unclean demons.

"You did not call Me as house, and father, and leader." Even if you, He says, did not call upon Me as a protection, and father, and leader of your virginity, yet I will not allow the evils to remain for long, either saving you by grace, or by chastisements.

"And I said, after she had committed all these things, 'Return to Me'; and she did not return." He calls her unstable, not constant with herself, and inconsistent, because while she honored God with her lips, she lied in her heart; or [he says this of her] who broke the covenants made with God, or [the one who is] fickle, and who does not remain in the same state. I have dissolved the rights that existed for her, delivering [her] to the Babylonians. ^B

"Go, and read these words towards the North." Because their hearts had grown cold, and they did not have spiritual warmth—for the North is a cold wind.

"And I will not fix My face upon you." I will not continue to use the anger that I have against you.

"And I will take you, one from a city, and two from a kinship." Man is composed of two parts, of soul and of body. When, therefore, he preserves the property of the soul, and has not become flesh in every respect, the one is considered as two; but when he has leaned entirely toward evil things, and has become altogether fleshly, he is justly called "one." He says, therefore, that I call to salvation through grace both those who have transgressed in every way, and those who have not yet suffered this. Or in this way: "One" from a city was called, Paul from the tribe of Benjamin; "two" from a kinship, those who were called as apostles in pairs. ^C

"And I will bring you into Sion." Into Sion, which is the Church.

"I will give you shepherds." The leaders of the Churches.

"They shall call Jerusalem the throne of the Lord." Because the Holy Spirit rests in the Church; but in these words He also hints at the Jerusalem above.

"I will set you among children." Either the adoption has been promised to the prophet, or to every soul that is being saved.

"Return, O returning children." You who are slow toward conversion. ^D

V. 23. "Truly in vain were the hills." The oracles that were given on the mountains: or the mass of iniquity. V. 24. "Their sheep." Those sheep for which they were concerned with much devotion. V. 25. "We have slept in our confusion." He calls sleep rest. Thinking, he says, to rest in the works of iniquity, we were filled with confusion.

CHAP. IV

^A the final times the entire world, which we inhabit as strangers like a tent. Again, he speaks either of the temple, or of the cloaks of wickedness, when all things shall be revealed at the end.

v. 21. "How long shall I see those who flee, hearing the voice of trumpets?" ^B Either of the Babylonians, or of the Romans, or even at the end of the diabolical preaching. He speaks either of sensible enemies, or of those who are unable to withstand the devil. Or of enemies, or of strange preachings.

v. 23. "And into heaven, and its lights were not." It predicts the darkness that occurred at the time of the cross, or the destruction of the luminaries at the end. It signifies either that no one practices righteousness, or that the earth is to be reduced to nothing on account of apostasy.

v. 24. "I saw the mountains, and behold they were trembling." He speaks either of those things that occurred at the time of the passion, when the rocks were split, or of those things concerning the universal consummation, or of the opposing powers shaken with trembling when Christ was breaking the prison of Hades.

v. 25. "I looked, and behold there was no man, and all the birds of the air were terrified." He speaks of the universal consummation, which also occurred at the time of the flood on account of sin. Or of sensible things because of the darkness being spread, or of the holy powers trembling at the total apostasy of men.

v. 26. "I saw, and behold Carmel was a desert." Carmel is translated *knowledge of circumcision*. When rebellion occurs, therefore, he says, they know not how to prune away ^C base things. You may also understand these things concerning the incursion of the Babylonians or of the Romans.

v. 29. "At the voice of the horseman, and of the stretched bow." He signifies either the sensible [war], or the perpetual battle of the invisible enemies.

"They entered into the caves." As they are apostatizing from God into their piratical ways. But the cave, being naturally excavated, signifies also the free will of the soul.

"And they hid themselves in the groves." Into dark actions.

"And they climbed upon the rocks." Into unfruitful and crooked pursuits; take these also sensibly according to history.

v. 27. "But I will not make a full end." Having described the beginnings of the end, he added this.

"If you shall clothe yourself with scarlet." According to the law of the slaughter of animals. It signifies piety mixed with hypocrisy, regarding the ark, the lampstand, and the rest. ^D

"They seek your soul." The invisible demons, unable to bring help. These, while pretending to be perishing with love, lay snares for the mind of those whom they pretend to love.

v. 31. "Over those who have been slain." Concerning sensible things, or because the soul itself has perished for them on account of apostasy.

CHAPTER V.

V. 1. "If there is one who does justice, and seeks faith." ^A The discourse is addressed to the saints who remained; for because those who inhabit the land do not keep the faith in Christ, the end will surely come. He also indicates that the saints were rare during the captivity.

V. 2. "The Lord lives, they say; therefore they do not swear in lies." By me, he says, and no longer by the idols of the falsely named gods must they swear. But they denied the faith in Christ; therefore the Jews were captured by the Romans, no longer worshipping idols, but having denied their own Savior.

V. 3. "O Lord, your eyes are on faith." Either because God seeks faith, or because He judges faithfully and truly, ^B or because what He says, He brings to effect.

V. 4. "They are poor." Not possessing perfect knowledge.

V. 6. "Therefore the lion from the forest has struck them." The exterior, or even the spiritual enemy, on account of his strength and ferocity. "And the wolf has ravaged them up to their houses." Sensible [foes]; but according to the mind, spiritual ones. For those who depart from the habits of piety are captured by the aforementioned beasts. The wolf snatches those who have cast out the good Shepherd; that is, the varied onslaught of enemies, or else multiform wickedness.

V. 7. "How shall I be gracious to you for these things?" What sin shall I forgive, and what shall I not? "I fed them, and they committed adultery." For He Himself was the one who, in the desert, had fed them before the flesh, before He became man, and with the flesh, through words, through miracles, and through the five and the seven loaves.

V. 10. "Abandon her supports." Abandon the hope of repentance; abandon the prophets at the time of the Babylonian invasion; abandon the apostles at the time of the Roman [invasion].

V. 14. "My words into your mouth, [I will make] fire." ^C Which may consume those who do not obey.

V. 15. "A nation whose voice you will not hear." Because of their being of a foreign language.

V. 17. "And they will devour your harvest and your sons." They will insatiably exercise slaughter against them.

V. 24. "Who gives us the early rain." Sensible [rain] for the sake of the crops; but the intellectual [rain] in the Old and New Testament.

V. 25. "Your sins have repelled good things." They repelled good things, so that evils might succeed them.

V. 26. "Because impious men were found among my people." ^D The false prophets, the false apostles, the heresiarchs, the impure demons, confirmed the words of the false prophets.

CHAPTER VI.

V. 1. "Be strengthened, O sons of Benjamin." We have received that the Benjaminites were ambidextrous. He therefore exhorts to spiritual warfare those who are able, by the arms of justice, to fight the right and the left. Such was Paul...

^B from the tribe of Benjamin.

“And in Thecue.” Do not be envious, he says, but rather instruct your neighbors, you who are able to fight.

“And your height will be taken away.” The temple, the legal worship; or also the spiritual order of the soul.

“Pastors will come into it.” Enemies, rulers, whether sensible or spiritual.

“And they will pasture, each with his hand.” Not with the hand of God, but each according to his own actions.

“Woe to us.” Those who are left in captivity, and at the end of the age, sinners will utter this voice.

“For the day has declined.” He calls the present life “day,” and the way of life lived within it “shadow.”

“Arise, and let us ascend upon it by night.” From Chrysostom. [Al. Olympiodorus.] He calls night and midday the uncertain time of the arrival of enemies.

“As a well cools its water, so does its wickedness.” For because of iniquity the love of many will grow cold. For they were neither fervent in spirit, nor serving the Lord.

“You will be instructed by pain and the scourge.” Since you were not persuaded by speech, be persuaded by the scourge, so that my soul may not turn away from you.

“The remnants of Israel.” Those who could not be healed even by the scourge.

“Behold, their ears are uncircumcised.” Not turning away from useless listenings. Note what kind of circumcision God seeks.

“Saying, Peace, peace.” They did not let them feel the scourges by promising them peace.

“And not even so. And they did not know their shame.” For those who are instructed neither by word nor by scourge persist obstinately in their crime.

“Therefore they will fall... and at the time of their visitation they will perish.” Even if I call them, he says, from the sensible enemies, and visit them, if they persist ^C in their sins, they will be handed over to eternal punishment.

“Stand upon the ways.” Stand upon the ways, and see the ways of life and of death; for the life of each person is also called a way. The paths of the Lord are His commandments.

“Hear the voice of the trumpet.” Those who have proclaimed the prophetic, or also the evangelical word. The trumpet is the doctrine.

“Behold, a people comes from the north.” The Babylonians, or even the adversary.

“They will hold bow and spear.” The bow for those who are far off, the spear for those who are near. For those approaching

^A with their works, they attack with words from afar.

V. 25. “Do not go out into the field.” Beyond the history, understand the “field” as worldly affairs. “And do not walk in the ways.” In the many ways of iniquity: for the one Way is the Lord Himself. “For the sword of the enemies dwells round about.” Lethal sin; for the ungodly walk about in a circle. V. 28. “Bronze and iron.” Bronze and iron do not mix with one another; they have no love. V. 29. “The bellows have failed from the fire.” A magisterial sermon, or the scourge of discipline. “The lead has failed.” Lead mixed with silver purges its dross. He says this, therefore, because every manner of purification was applied to them, ^B and they were not purged.

CHAPTER VII. V. “Hear the word of the Lord, all Judah.” After the history, it is necessary to understand that Judah is every soul that draws near to godliness. For Judah is interpreted as “confessing.” V. 9. “And you burned incense to Baal.” They called every idol Baal. But Baal is interpreted as “superior evils,” for the head of iniquity is idolatry. V. 11. “Is my house a den of robbers?” A den is without doors, and the entrance is open to everyone. He finds fault with them, therefore, because they entered into the holy places without reverence. V. 15. “All the seed of Ephraim.” The royal tribe, the leader of the twelve tribes. “Their children gather wood.” They sin according to their own strength. “They kindle a fire.” Sin is called fire in many places of the Holy ^C Scripture, for which reason it becomes the cause of eternal fire for those who sin. “To make chavonas.” They offer strange sacrifices. He calls certain offerings “chavonas” (cakes). V. 21. “And eat the meat.” “You,” he says, “eat these, for I have no need of sacrifices.” V. 25. “Day and dawn.” It signifies the unceasing nature of the prophetic exhortation. V. 28. “Faith has failed from their mouth.” He accuses them of infidelity, or even of falsehood.

CHAPTER VIII. V. 1. “At that time they shall bring out the bones.” The pious King Josiah did this, having burned the remains of those who had fallen into idolatry. V. 5. “And they were hardened in their choice.” For man is of free will. V. 6. “There is no man who repents.” Do not say, he says, “There is no repentance,” for there is. “As a weary horse in its neighing.” A horse runs on a long road ^D and neighs, signifying hard labor; and eventually, it spares its course, but these men without any cessation perpetuate evils.

^A “And the *asida* in the heaven hath known her time.” Aquila rendered this as the heron, but the *asida* is a species of Indian bird. The turtle dove and the swallow, the birds of the field, have observed the times.

“In vain has the false pen of the scribes been made.” The pen, he says—that is, the portion of the scribes which they obtained for the purpose of teaching—has become vain, because they were practicing a certain wisdom of their own and misinterpreting the divine laws. For this is what is meant by: “What wisdom is in them?”

“What wisdom is in them?” For there is no wisdom in such as these. There is only an abundance of wickedness ending in folly.

“There is no grape on the vines.” For He let out the vineyard to other husbandmen.

“And why do we sit? Assemble yourselves.” For they did not cultivate things according to God. And what greater safety could there be, when God, who provides all things to all men, betrays [their] safety? Whereas they ought to have said, “Let us flee to God,” they still lie down on the ground. He who rules over nature and makes trees unfruitful—how much more so the walls?

“Let us enter into the fortified cities.” Historically, they eventually fled to Egypt; but mystically, he exhorts them to flee to the Churches.

“And let us be cast away there.” According to the text, “I have chosen to be cast away in the house of God.”

“We have assembled for peace, and there were no good things.” We seemed, he says, through the law to be reconciled to God, but not having understood His power, we did not find good things.

“For behold, I am sending upon you serpents.” Meaning visible or intellectual enemies.

“Against which there is no incantation, and they will bite you.” For since those who are bitten feign piety and do not yield to exhortations, thinking that they are worshipping God well, so bitter are the nets of iniquity.

“With the pain of your heart failing.” For it is impossible not to be pricked by the conscience.

“The summer has passed, the harvest is over.” In a time of serenity, he says, when it was a time for repentance, we did not repent.

“Is there no resin in Galaad?” The mountain of Galaad has many cedars, from which flows resin suited for many ailments. But the city of Galaad, being a city of the Jordan, was fashioning idols; therefore they did not have prophets who would heal them, because they were sinning in such a way.

“Why has not the healing of the daughter of my people come up?” The wounds have a depth. Why then, he says, having those who could heal, did they not bring medicine? That is, they did not smooth over their wounds; they did not form scars over them.

CHAPTER IX

“Who will give to my head water?” He asks for water

^A to take for his head, so that there may be springs of tears for him, and that he may worthily weep for those wounded by sin. He enumerates their transgressions, which were committed both in the times of the prophet and carried out with the most wicked daring by them against the Lord Christ. He speaks also against hatred of brethren and against those who practice usury; he also predicts the complete desolation of Jerusalem.

“Daughter of my people.” The synagogue of the Jews.

V. 3. “And they bent their tongue like a bow.” Not relaxing even a little, but sinning unceasingly by means of the tongue, just as, indeed, they were also loading the Savior with insults.

V. 5. “He will mock.” He deceives with guile.

V. 10. “They did not hear the voice of the substance.” They did not wish to hear the voice of the Lord, which grants to them that which is always, that is, immortality.

“From the birds of the heaven even to the cattle.” Both those who are exalted, he says, in virtue, and those who are like beasts, have ^B turned aside unto evil; he signifies, however, also the complete desolation of the place.

V. 12. “It has been scorched as a desert, because there is no one passing through it.” Because it had no one who walked in the ways of the Lord, it became a desert, he says.

V. 16. “And I will send against them the sword.” Harsh vengeance.

V. 17. “And send to those who are wise.” The Churches, or the souls of the saints, which he calls wise; for these lament those who have been destroyed by sin, as Paul says: “And I shall mourn for many of those who have sinned beforehand and have not repented.”

V. 18. “Let your eyes shed tears.” A tear of repentance.

V. 19. “We have forsaken the earth.” The knowledge of piety.

“And we have cast away our tabernacles.” We ourselves have brought captivity upon ourselves.

V. 22. “For death has climbed up through your windows.” ^C Generally, through the teachers who seem to interpret hidden things. For windows reveal the things inside each one through the senses; this, however, perhaps happened historically through the enemies. Windows are the notions of error.

V. 24. “But in this let him glory... to understand and to know me.” The Word advises to boast in nothing except in understanding and knowing the Lord, and that the will of God is mercy, and judgment, and justice.

V. 26. “Upon Egypt, and upon Idumea, etc.” Egyptians are called Barbarians in Holy Scripture. The Idumeans, who are also Edomites, are fornicators and profane, as being born of Esau; but the Moabites and Ammonites, on account of their ways, are commanded not to enter into the Church of God. Therefore, he characterized the ways of the Jews through these nations, calling them by these names. ^D

and on everyone shorn about his face.” ^A That is, those who ornament what appears. He notes those who have the appearance of piety, but deny its power.

CHAPTER X

V. 2. “And do not be afraid of the signs of the heavens, because...” Seeing the solar circuits, he says, and the waning and waxing of the moon, and the aspect and distance of the stars, and their appearances and occultations at their appointed times, and their harmonious motion, do not fear them as gods, but him who created these things.

V. 12. “Who set up the world in his wisdom.” In the Son; for in him were all things created.

V. 14. “Every man is foolish from knowledge, he is put to shame... because he has forged a lie.” He who does not possess the knowledge of this theology is a fool. ^B

V. 15. “Vain are the works... in the time of their visitation they shall perish.” When God visits the earth, clearly in the presence of Christ.

“He gathered from without his substance which dwells.” O knowledge of God, which dwells in the elect, from his wonders and works your substance is grasped. And the Church was also gathered from without, that is, from the nations.

“And they made his place desolate.” Not allowing them to be nourished in the faith and in good teachings; either destroying them completely, or compelling them to idol-worship. ^C

CHAPTER XI

V. 3. “Thus says the Lord: Cursed is the man who will not hear the words...” God does not curse, but those who transgress the divine laws draw curses upon themselves.

V. 5. “To give them a land flowing with milk and honey.” If you look to history, Palestine; if to the spiritual sense, the Church, which gives milk to the newly born, but gives honey to those who can taste of more perfect teachings.

“As this day.” And I answered and said, So be it, Lord. The prophet foresees the day of the Theophany of the Savior, in which these things are given to the faithful, ^D and praying for its arrival, he says, “So be it, Lord.”

V. 9. “A conspiracy was found among the men of Judah.” A concord of all toward evil.

V. 15. “What is my beloved?” That is, “How is she who was beloved to me?”

V. 16. “A fair, well-shadowed olive tree.” When, choosing the patriarchs, he planted it.

“At the voice of her circumcision, a fire was kindled upon it, great is the tribulation upon you.” When it was necessary, he says, for the Synagogue to be cultivated, then it rendered itself worthy of fire; for it was to be cultivated at the advent of Christ.

V. 18. “Lord, make known to me, and I shall know.”

^A revelation he asks to receive both concerning his own affairs and those concerning the Master Christ.

V. 19. “And I was like an innocent lamb.” For as a sheep was the Lord led to the slaughter, according to Isaiah. He did not resist. “For he shall not strive,” he says, “nor shall he cry out, nor will his voice be heard outside.”

“Let us cast a piece of wood.” To the prophet, [they meant] some deadly herb, so that by eating it he would be tormented with great pains. But to the precious Cross they fixed the Bread of Life.

“And let us blot him out from the land of the living, and his name shall be remembered no more.” See how they wish to make him even nameless, not even wishing for any memory of him to exist. For it is not only the living, but even the dead righteous who are burdensome to sinners. Do you see Herod, ^B how after slaying John, he still had inside himself the fear as if he were alive? So great is virtue, so great is wickedness; in such a way is that [wickedness] cowardly and unmanly, and in such a way is this [virtue] courageous and full of boldness.

“Unto thee have I revealed my cause.” For when he was reviled, he did not revile in return; when he suffered, he did not threaten, but handed himself over to the One who judges justly, according to the holy Apostle.

“Upon the inhabitants of Anathoth.” The fellow citizens of the prophet, who also laid snares for him.

CAP. XII. V. 1. “Thou art just, O Lord: that I may reason with thee. Yet.” I know, he says, that you are just; but I seek the logic of an account regarding your judgments. Or thus: It is necessary for me first to make an account to you, O Lord, that you are just, then to seek the reason for the things that perplex me.

“Why does the way of the wicked prosper?” You know that I speak not out of envy, but in search of understanding.

V. 2. “You planted them.” That is, you created them, as the Maker of all, and they were not cut down when they sinned.

“You are near to their mouth, and far from their ^C reins.” You know, he says, that they honor you only with their lips, and you do not exercise them with afflictions, in order that you may test the depths of their mind.

V. 3. “Purify them for the day of slaughter.” He does not say this by calling down curses upon them, but as one fully assured that, even if it is slow, nevertheless punishment will come upon them. But [the word] “purify” means the same as, Make ready, prepare, as if they were those destined to be sacrificed.

V. 4. “The beasts and the birds have perished.” Because of the barrenness of the land. But for the spiritual meaning: if you understand “beasts and birds” as vanishing men, [they are those who] although they are held by the desire for heavenly things, yet do not tear themselves away from earthly things.

V. 5. “Your feet run, and they weaken you.” The ^D discourse is toward the sinners: For by running, he says, toward wicked things, you loosen the sinews of virtue.

^A “How will you be prepared on horses?” How, offending God, do you think that salvation will be yours through equestrian aid? Spiritually, however, the horses carrying the divine Word mounted upon them are the apostles and prophets. How then, he says, can you prepare yourself to receive the benefit from them, while pursuing the works of wickedness?

“And have you trusted in the land of your peace?” Do not be confident, he says, in the peace which the earth now enjoys; for war will surely come, since you do not cease from sinning. Mystically: How, he says, can you confide in the knowledge of piety while you are sinning? For the land of peace is piety, through which we have peace with God.

“How will you do in the swelling of the Jordan?” The boast of the Jordan is sacred baptism. How then can you boast in baptism while sinning? ^B V. 6. “They have gathered from behind you; do not trust in them,” etc. If the discourse is directed to the prophet, he speaks about those citizens of his in Anathoth, who wanted to kill him. If, however, it is directed to the sinner: Those who were once, he says, most devoted to you for the sake of piety, now loathe you, and having become enemies, they pursue you.

V. 9. “Is it not the den of a hyena?” The den of a hyena is full of filth and the bones of various corpses. Such were the teachers of the Jews: whitened sepulchers, but within full of the bones of the dead, that is, filled with all impurity.

“Let them come to devour it.” All things go to war with man because of sin; but historically, he means the Romans.

V. 10. “Many shepherds have destroyed my vineyard.” The science of pasturing approved by God is one. But the many shepherds, whether they be Jews, or heathen, or heretics, introduce different doctrines, and each one strives to prove his own; whence also the ways of those being taught are diverse. ^C

V. 11. “Because of me, the whole earth has been devastated with devastation.” If it is said from the person of the Lord, it signifies that the land of the Jews was devastated because of the slaughter of him; but if said from the common standpoint of humanity, it signifies that the earth is desolate because of the man who has surrendered himself to be imbued with any kind of doctrine whatever. There is not, he says, a man who considers that God is the Lord of men, and that they ought not, in order to set themselves up as masters, arrogate to themselves disciples as if they were a private inheritance over which they might rule. ^D

V. 12. “Upon every diversion (or, in every ejection) in the desert.” The captives of the Jews; but spiritually, those who receive the unfruitful doctrine of the many shepherds.

“Because the sword of the Lord shall devour from the end of the earth.” Historically, the hand of the Romans ravaging the land of the Jews; but mystically, you shall receive the permission of God, which you shall understand to be the sword of the Lord.

It destroys those in all the earth who are persuaded by diverse doctrines, who do not even live in peace with one another. ^A

V. 13. "You have sown wheat, and reaped thorns." The discourse is directed to the many pastors who, by their specious arguments—seeming to introduce solid doctrine—reap destruction for themselves.

"Their allotments shall not profit them." The pastoral offices shall profit the pastors nothing.

"Be ashamed of your boasting." Boasting is worthy of shame and disgrace before God.

V. 14. "For thus says the Lord concerning all the wicked neighbors," etc. These are evil neighbors who adulterate the word of God, who also use cunning distractions, diverting the divine doctrine elsewhere. ^B

"Behold, I will root them out from their land." I shall uproot, He says, those who are to be saved from my people, away from the land of the wicked neighbors; that is, from idolatry and false doctrine. He calls "Judah" the people who confess and are saved, whom He promises to deliver from the wicked land.

V. 15. "And it shall be, after I have cast them out, I will return, and have mercy on them." And those, He says, the Gentiles themselves, I will have mercy on, granting them the forgiveness of the holy laver.

V. 16. "And it shall be..., to swear by my name." So that they may no longer have idols, but Christ the Lord, as their object of adjuration. ^C

CHAPTER XIII

V. 1. "Go and get yourself a linen loincloth." The linen loincloth, which is able to be washed often, signifies those who have been forgiven many times, yet have not repented.

V. 7. "And I went. And behold, it was corrupt, so that," etc. The water had corrupted the loincloth; but water represents sin, being humid and flowing, and rendering those who use it useless.

V. 10. "Those who refused to obey my words, and walked after other gods," etc. It is an injury to God if the adoration due to Him is offered to idols. ^D

V. 12. "And you shall say to this people: Every skin shall be filled with wine." He likens them to skins, either because of their emptiness and merely human form in them, or because, if they would only wish to, they can even now receive the divine teachings of faith in Christ.

V. 13. "Behold, I fill the priests with drunkenness." With the punishment of iniquity.

V. 16. "Give glory to the Lord your God, before it grows dark." Our Lord Jesus Christ is the Light. "So long as you have the light," He says, "believe in it."

"And before your feet stumble." Mountains

"And you shall wait for light, and there is the shadow of death, and they shall be placed into darkness." For deceitful teachings, while promising light, result in being the heralds of death.

"My soul shall weep in secret." This speech is directed either to the teachers, saying: Being ashamed of those whom you have deceived, weep in secret; or it is to the captives, saying: Such will be your captivity, whether it be understood spiritually or corporally, that you will not even dare to show it openly.

"The cities that were toward the south were shut up." The institutions of living according to God, which are opposed to the understood North.

"Judah has been translated; they have completed a perfect migration." Understand with the sensible [things] that he has departed from habits composed for piety.

"Lift up your eyes, Jerusalem." This means, contemplate, perceive, understand.

"What will you say when they visit you?" When sensible or even intelligible enemies stand over you.

"And you have taught them against yourself, instructions for a chieftainship." For unless we surrender ourselves to sin, it does not rule over us.

"Your heels." Your ways and earthly endeavors.

"If the Ethiopian shall change." He compares sin, which has become rooted through long habit, to a natural thing, so that he may show the grace of the laver of regeneration to be necessary.

"And your neighing." By the neighing, it signifies the desire for intercourse with the female. This, therefore, he says: both in assent and in the very act, you have committed sin.

"Upon the hills and in the fields I have seen your abominations." That is, in many ways. Furthermore, they offered sacrifices upon these [hills].

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"Judah has mourned." Following the sensible [meaning], the knowledge of piety.

"And her gates were emptied." The introductions and teachings, not having those who are being instructed.

"And they were darkened upon the earth." For when wickedness prevails, virtue is covered up.

"And the cry of Jerusalem went up." Not as that of the Sodomites; for it was not completely destroyed; but it is the cry of its wailing.

"And her nobles sent their juniors to the water." The priestly seats sent to seek from God the things that are expedient. He called them "juniors," because they were held fast by worldly and youthful desires.

"They came to the wells, and did not find water." If this had not been done by the wrath of God, it would never have come to pass.

For they have not found the living water, which is given by God.

Agricole. Those who ought to work. V. 5. And they left, because there was no grass. For there were no hearers; for the disciples ^A are the food of the saints. V. 6. Wild-asses stood upon the rocks. They groaned over those who are perishing. Wild-asses. Those who are free from worldly things. V. 8. Why hast thou become as a settler in the land? Why, he says, dost thou not take care of us as a Master, but disdain us as a settler? V. 9. Turning aside to an inn. He who is hastening to reach an inn, even if he sees some who are in any way in need of help, he disdains them and passes by. V. 10. They have loved to move their feet. To be moved in an unruly manner, to run towards evils. V. 13. Behold their prophets prophesy. As if excusing the people, the prophet says that false prophets are deceiving them; and by this he effects two things: he derives the wrath ^B onto the prophets, and prompts God to say, that I did not send them. V. 16. They shall die by a morbid death. By a prolonged disease, to which a short death is to be preferred. And they shall be cast out in the crossroads of Jerusalem. Crossroads are the foulest ways. V. 19. Hast thou truly rejected. A prayer of the prophet to God, and a confession on behalf of the people, and God’s response to him. And has thy soul departed from Sion? Just as Scripture portrays God, who is without form, according to a human figure, so also is it used of man, "Thy soul is dead." Or prophetically, that the divine Word was to become man for our sake. V. 22. But if the heaven shall give its fullness, art thou not he? Not even the heavenly powers, he says, can ^C grant good things unless thou permittest. And we will wait for thee, O Lord, for thou hast made all these things. Thou art, he says, and no other, who suppliest to us both the sensible and the spiritual rain.

CAP. XV. V. 1. And the Lord said to me: If Moses and Samuel should stand, etc. Moses, who said: If thou wilt remit their sin, remit it; but if not, blot me out of this thy book which thou hast written; and Samuel, who also mourned for the iniquity of Saul. Cast them out, and let them go forth. It is not God who casts out, but our iniquities divide between him and us. A sword to slaughter, and the dogs. After the sensible sword, [there is] the spiritual sword, a false-named knowledge. And the dogs, concerning whom the Apostle spoke: "Beware of dogs, beware of ^D evil workers."

^A And beasts of the earth are those who sow earthly thoughts in us; and birds of the sky are those who sow these seed in us, so that we might be exalted against the knowledge of God.

V. 4. "Propter Manassem." He persuaded the Jews to serve idols. It is said that he also sawed the prophet Isaiah in two.

V. 5. "Aut quis curvabit se ad pacem tibi?" Who will be held back by fear from afflicting you? That is to say: No one. Or, who, he says, is going to make peace with you, when I am making war against you?

V. 6. "Et disperdam te, et non ultra dimittam eos." "Thee" and "them" are said of the same thing; he refers to Jerusalem, and those against whom the threats are cast.

V. 7. "In portis populi mei orbati filii sunt." Highly populated cities have become desolate.

V. 8. "Super arenam maris." This speech is hyperbolic.

"Miseriam in meridie." By Chrysostom [al. Olympiodorus]. ^B See how he has inflicted the punishments, so that no one might think these were ordinary ones, but truly those brought by God.

"Injeci super eam repente tremorem." Unexpectedly.

V. 9. "Vacua facta est. Occidit sol ei, cum adhuc medius dies esset." Either because of the multitude of the enemy; or because, being overcome by sudden calamities, they do not even see the sun because of their confusion.

V. 10. "Heu me, mater mea, quare genuisti me virum, qui judicer et discernar omni terræ?" According to the literal sense, because he spoke against the false prophets, and argued with those acting impiously; according to the inward sense, because iniquity in diverse ways agitates goodness.

"Nec profuit mihi quisquam." Because the prophetic word in no way freed [one] from sin, so that it was necessary for there to be salvation through Christ.

"Fortitudo mea defecit in his qui maledicunt mihi." Those who lie in wait for me.

V. 11. "Fiat, Domine, dirigentibus illis." ^C Would that, he says, they might be directed and turned to you, so that again I might pour forth prayers for them, and ask for good things for them, even though they were hostile in spirit toward me and enemies.

V. 12. "Si cognoscetur ferrum, et vestimentum æneum fortitudo tua?" The words of God to the people: Although, he says, you are as robust as iron or bronze, I will overcome you.

V. 13. "Et thesauros tuos in direptionem dabo, et commutationem propter omnia peccata tua." What is "commutation"? In exchange for your sins I will hand over your money and your strength, since they were relying on these.

V. 15. "Scito quoniam accepi pro te opprobrium." Quickly, do not delay.

"Et erit mihi verbum tuum in lætitiam, et in gaudium cordis mei." ^D So that I might speak your words with joy, no longer suffering contradiction from them.

V. 17. "Ludentium," etc. Working things worthy of mockery. ^A

V. 18. "My wound is solid." Theodoritus [al. Olympiodorus]. For is my wound for their benefit? Why then do you permit these things to them? "Whence shall I be healed?" Olympiodorus [al. Theodoritus]. He brings the discourse from common humanity, which could in no way be healed unless by our one Savior. "Being made, it became for me as false water, not having faith." The fraud of the false prophets which also wounded the people; or sin itself, being faithless, and likened to water suffocating those whom it may hold. Also, false water not having faith is the baptism of heretics.

V. 19. "If you return, then I will restore you: and you shall stand before my face." For if, he says, you withdraw from iniquity, you shall be as Adam from the beginning, deemed worthy of my contemplation. "And if you separate the precious from the vile, you shall be as my mouth." If you bring forward a precious word, that is, the confession of faith, from him who was once unworthy and faithless, and prepare him to believe, you shall be as the mouth of the Savior who said: "O woman, great is your faith." ^B

"And they shall turn to you, and you shall not turn to them." Strive, he says, O prophet, to be such as to attract them to virtue, and not be dragged down by their malice.

CAP. XVI.

V. 2. "And you do not take." It is recorded that the prophet was a virgin, as he was commanded by God not to take a wife. V. 5. "Do not enter into their thiasus [company]." Into a feast of joy or even of mourning. V. 6. "They shall not lament themselves." Lacerations, abrasions. V. 9. "Voice." He says the joy is to be taken away from them completely. V. 14. "From the land of the north." Babylon lies more ^C toward the north than Jerusalem; historically, therefore, he understands the city of Babylon itself, or that which is understood spiritually: the captivity of souls. V. 16. "Behold I send." He speaks of the apostles. "I will send many hunters." The presiding officers of the Churches. From the diabolical acts. "And they shall hunt." Of the demons, or even of the modes of malice. "And above all." Of the hidden and barely perceivable actions of malice.

V. 18. "And I will repay." If against the demons, to them also is the double punishment brought in, because they turned men away from the true God and made themselves into gods; but if against men [who sin] after knowledge, on account of this they are doubly punished. ^D

^A In morticinis. In the dead works of iniquity; and the law abhors also the morticinal. Ad te gentes. To the Lord Jesus, of whom it is written: And in him shall the Gentiles trust. Si faciet. The mystery of the Incarnation. Et notam faciam. It is the Father who speaks concerning the Only-Begotten.

CHAPTER XVII

day of judgment, do not stand against me as a stranger and an adversary, O Lord, but sparing me, forgive my sins. ^A

V. 18. *Confundantur.* He invokes curses upon the demons, for the holy man does not wish to condemn men to perpetual punishments, since they [the demons] are the inventors of iniquity, and the authors and teachers to men.

V. 24. *Ut non inferatis.* It was a measured distance of travel; for it seemed a long work to go [further], and this is what is read in the Acts of the Apostles: *a Sabbath day's journey.*

V. 27. *Et accendam.* By making mention of unquenchable fire, the Word offers us an occasion for reflection, that the soul which does not lay down the burdens of sin is received by eternal fire. ^B

CHAPTER XVIII.

V. 4. *Et rursum.* He indicates the new formation which is had through baptism.

*Sicut placuerat.* Not good or evil by volition; for this is of choice and of free will, whence even those who sin are commanded to do penance; but such [is the sense] regarding the formation. We are taught, therefore, not to curiously examine the inexplicable modes of creation.

V. 9. *Et ad finem loquar.* If I shall pronounce sentence.

V. 11. *Ecce ego fingo.* He understands penal evils, and since men do not have a memory of all their sins: *I form*, he says: I place them before your eyes, that by suffering them you may remember what you have sinned. ^C

V. 12. *Et dixerunt.* They spoke insolently: *We will steadfastly persist in the things which we do.* Thou, he says, sayest that we have turned away from good works and followed crooked ones; and we will follow the evils themselves.

V. 14. *Nunquid deficient.* The Rock is Christ, the breasts are the nourishing Word; the snow is the purgation of sins. The New and the Old Testament can also be understood by the breasts. Did I then fail in anything to do them good, and to nourish their souls?

*Nunquid declinabit.* What is this? he says; are there not those in this life who are tossed like water agitated by the violence of the wind? And yet they neither considered my benefits, nor the instability of this life, but they pass this life and make an unequal journey, as if thinking they will live here for the whole age. Wherefore they shall be enfeebled in their ways, offering incense to God in vain with a wicked mind. He puts paths and ropes for the same thing, just as if he were saying ways. ^D

V. 16. *Et sibilum sempiternum.* Because men are accustomed to hiss when they are either admiring or jeering.

V. 17. *Sicut ventum.* *Omnes æque affligam.* For the burning wind scorches all equally.

V. 18. *Dorsum, et non faciem ostendam.* It is a characteristic of the conquered to bow down to the earth, as

^A to show the neck rather than the face. Or, it is because we see not the face, but the neck of those who are turned away, which indicates an aversion from God.

• *For he shall not perish.* They took counsel, saying: Jeremiah is a priest, and necessarily knows the Law; and being a prophet, he knows what is to come; and being prudent, he knows what ought to be done. Come then, they say, let us provoke him with words, and he will by all means reveal to us what is impending.

• *And their punishment.* While they were uttering these things with their lips, they were secretly plotting my destruction.

CAP. XIX.

• *His ears shall tingle.* That is, he shall be troubled. For a sound falling upon the ears causes a commotion.

• *Polyandrium.* Polyandrium means a monument, and because perhaps it was in ruins, the ruin was so called, the burial place of the son of Ennom.

• *And I will slaughter.* That is: those who have taken counsel for an evil purpose.

• *In siege.* While the enemies surround the city; that is, maintain a siege.

• *As the place.* In places that are in ruins, they are accustomed to throw filth. So then, he says, I will make the city and the houses in which they practiced idolatry.

• *Tapheth.* Tapheth is interpreted as a ruin, whence the prophet coming, predicts the same evils; yet they have stiffened their ^C neck, just as beasts of burden that shy away from the yoke.

CAP. XX.

• *And Paschor heard.* This Paschor was a priest, and the chief of the false prophets.

• *Into the cataract.* In a special place in the temple.

• *With all thy friends.* Those who were associates with thee while you were prophesying falsely.

• *Thou hast deceived me.* There is, moreover, a good seduction, which is a change from evil to good. But Aquila rendered it: "Thou hast enticed me, and I was enticed," as if to say: Thou didst promise, O Lord, to defend me, and Thou desertest me in these necessities. He says this, however, not accusing God, but rather what Paul also says: "For this I besought the Lord three times." Or thus: I was deceived, thinking they would become better through ^D Thy predictions, and they did not become so.

• *That with a bitter word I will laugh at ungodliness.* For there is a bitter laughter, which proceeds from a distressed soul. And by this laughter, he says, I show that I am miserably treated by them.

• *I will not speak any more.* Because there is no one who obeys my words.

• *And it became as fire.* The zeal which is held for God.

• *Insult.* These things were said by those who were setting traps for the prophet: that "Observe all his words"

if they are in agreement; so that, if he were found in anything to be contradicting himself, they might put him to death as a liar.

• *Therefore they persecuted [me].* Because God is with me, and because they do things worthy of disgrace.

V. 14. • *The day in which my mother bore me.* As one indifferent to things that do not exist and are already past, which cannot be subject to a curse, he brings forth these words only to show the situation that has befallen him.

V. 15. • *Cursed be the man.* They say that Julius, in his Commentaries, says that Ananias the false prophet was the first to tell Chelcias, the father of Jeremiah, that a male child had been born to him. Therefore, he rightly curses him, as one who became the cause of the people's destruction. But you should understand it mystically: Scripture often calls the devil "man." Let the devil, therefore, be cursed, he says, who said to our Father, God: "Behold, the man is male—that is, strong; allow me to tempt him."

V. 16. • *Let him hear a shout.* According to the letter, "quickly"; but mystically, "Let the devil be terrified," he says, "at the manifestation and the rising of the true sun, Jesus our Lord."

• *And a cry.* According to the letter, "Still," he says, "while remaining in prosperity, Ananias will hear the voice of the enemies"; but mystically, "At midday Christ is crucified, when the devil was also perfectly defeated"; for a cry is a shout over defeated enemies.

• *Because he did not kill me.* Ananias could not perform this act, so it is better to understand it spiritually. He says, therefore, that he did not check the impulse of the intention before it received the turn toward evil, by making manifest to me the wickedness of sin, and by not sowing it in me with pretexts and concealment.

V. 17. • *And my mother became to me.* Why, he says, did it not remain in the same resolve, and why was the thought dissolved, and why did I not bring my purpose to action?

V. 18. • *Why this? I went forth.* Sin is the source of pains and labors; it also brings repentance to the one who sins. Therefore, this speech bewails a varied state.

CAP. XXI.

V. 1. • *When King Zedekiah sent to him.* Zedekiah, having been captured by the Babylonian, was re-established by him as king of Jerusalem, having given him oaths that he would not break faith with him; but because he violated the treaties, the Babylonian makes war upon him again.

V. 9. • *And going forth he shall come.* As one not opposing the divine judgment, to which it pleased that they should come into the power of the Babylonians.

• *And his soul shall be.* That is, he shall gain his own soul.

V. 12. • *Judge in the morning.* In the morning, that is, repent quickly.

^A • *And it shall be burned.* He says, the food; for the Babylonian also took away even that.

CHAPTER XXII

V. 7. • *And I will bring upon thee.* Since he next makes mention of cedars, signifying those who are placed in dignity, he fittingly added an axe.

V. 14. • *Thou hast built.* Understand by "upper stories" the heights that are lifted up against the knowledge of God. Therefore he says, "He who weaves for himself dogmas of false opinion."

V. 15. • *Shalt thou reign?* Thou hast emulated, he says, thy father Ahaz, and hast studied to surpass him in impiety.

V. 19. • *With the burial of an ass he shall be buried.* As if to say: the bellies of flesh-eating birds and dogs shall be his sepulchre; so that it may be said that his tomb is cast aside. According to the mystical sense, he is buried with the burial of an ass who lives without reason, and dies without reason.

V. 20. • *Because they are broken.* By the "lovers of Jerusalem" you shall understand both the demons and the false prophets, who, while appearing to love her, were deceiving her.

V. 21. • *I spoke unto thee.* The true prophets, whom thou didst not hear when they told thee thy transgressions.

V. 23. • *All thy pastors shall the wind feed.* That is, they shall be scattered.

V. 25. • *O thou that dwellest in Libanus.* In the land of promise.

V. 26. • *That nestlest in the cedars.* Trusting and fleeing for refuge to those whom thou thinkest to be powerful.

V. 24. • *As I live, saith the Lord.* If, so dissembling, he composes himself to piety and does good works—for this is what is on my right hand—I, God, knowing that he dissembles for a time, will not spare him. And he calls the signet ring: but a ring in the hand of God is a good action, free from evil. Or thus: If he shall ascend into heaven in flight, which is impossible, tearing him from thence I will deliver him to his enemies.

V. 29. • *O earth, earth, hear.* He calls the earth to witness, upon which he was committing his iniquities.

CHAPTER XXIII

V. 2. • *Ye have driven out.* From that way of life by which God is worshipped.

V. 3. • *And I will set.* That they may again gather divine dogmas.

V. 4. • *And I will raise up.* The presidents of the churches.

• *And they shall not fear anymore.* The Jews have nothing to answer to this. For after the return from Babylon, they were completely driven from the land. This prophecy, therefore, must most certainly be understood of Christ.

V. 5. • *Behold, the days come.* Our Lord Jesus Christ, who is from the Father before all ages, and born of David according to the flesh.

V. 6. • *In his days... and shall be saved.* Judas, who according to the

hidden man is a Jew; who receives circumcision in the spirit, the spiritual Israel, who through Christ has acquired a mind that sees God. ^A

• *Josedec.* Josedec is interpreted as "Joa the just," that is, "our righteousness"; or "Jao, who is and who shall be," Josedec; and because of the same title as Jesus the son of Josedec, who was the leader of the sons of Israel returning from captivity. For often Scripture judges things even by their names, as is to be seen in Melchizedek, who is interpreted as "king of peace." Among the prophets, since [God] did not disdain the title of prophet, just as He became man, the Son of God, the Lord of the prophets, according to the oracle through Moses saying, *The Lord your God will raise up for you a prophet like me; to him you shall listen in all things.* ^B

V. 9. *My heart is broken.* The prophet was terrified, having contemplated in an enigma the mystery concerning Christ.

V. 10. *For because of…* The false prophets and false teachers.

*They have dried up.* The instructions by which the rational flocks are nourished.

*And their strength.* Not to such a degree, he says, did they prevail as they intended; for they wanted, if they had been able, to do even worse things.

V. 11. *And in my house.* For they had placed idols in the temple of God, just as Ezekiel also saw.

V. 12. *Therefore let their way be.* Since they set themselves outside the light, they walk in darkness and gloom. ^C

V. 16. *For they make your vision vain.* They put forth vain and demonic visions as if they were true.

V. 18. *For who has stood in the council?* Not only, he says, were they prophesying falsely, but they were also casting the brand of falsehood upon the true prophets, saying, "They lie. For who has approached God, so as even to hear His words?"

V. 19. *And until He shall establish it from the undertaking.* Until, he says, the counsel that God has undertaken, that is, what He has willed, He brings into effect.

V. 22. *But if they had stood in my council.* Instead of "If they had approached me." Or thus: If they had received the matter of prophecy from me, that is, if they had been taught by me, they would have turned my people away from their wicked practices. ^D

V. 28. *The prophet in whom there is a dream.* Since there are also dreams from God, he assigns as a criterion again for vain and true dreams their outcomes; for the dreams that are from God are wholly true, but those from demons are not entirely so. Therefore, this speech is fitting for both prophets, the true and the false.

*What is the chaff to the wheat?* Chaff, the fuel for the fire, is the word of the false prophets; but wheat grants vital strength to man, the word of the true prophet. For what fellowship has a lie with the truth?

^A “Are not my words like fire?” That is, effective and powerful. ^B “And slumbering their slumber.” That is, not partaking of wakefulness. ^C “What is the burden ^D of the Lord?” A burden is anger with fury, because the stronger, having taken the weaker, shatters him. ^A And a divine utterance is also called a burden. “And I will take vengeance on that man.” It is set down to mean, “I will punish.” “And the burden of the Lord.” The anger, he says, is prepared for man by his own mouth. For God is non-irascible, ^B since he is also impassible; for this reason He commands that it not be called a burden of the Lord. For God is not angered, but we ourselves prepare the anger for ourselves.

CHAPTER XXIV

“The Lord showed me two baskets.” You will understand this more aptly regarding the coming of Christ. ^C “And I will fix my eyes upon them.” Note that for God to fix His eyes is used in both a good and a bad sense; for He had also said above: “I will fix my eyes upon them for evil.”

CHAPTER XXV

“In the thirteenth year of Josiah.” For three and twenty years, he says, I have earnestly testified to you to abstain from the worship of idols, and you have not listened; therefore I will deliver you to the Chaldeans for seventy ^D years. “And I have spoken to you, rising early.” “Rising early” is used for “with haste,” as the time of the anger was now already drawing near. “A family from the North.” The Babylonians. “The scent of an ointment.” He signified the total destruction of their splendor, and of all joy and prosperity. “Thus said the Lord... take the cup.” The cup is taken to mean vengeance. “And I made them drink.” That is, I received conviction that their punishment would absolutely come to pass. “And all that are shorn according to their face.” That is, those who kept up an appearance of piety, but walked according to their own desires. “And all the mixed people.” After the historical sense, understand those who are alien to the faith. “And it shall be, when they are not willing to receive the cup.” Since there are some who do not accept divine discipline with thanksgiving. “For in the city.” The city, he says, in which my name was called upon, I punish if it sins; how much more those who have not known me? “From his dwelling place.” It is clear that this is from heaven. “In his place.” He speaks in his own place. The worthy, he says, who are to be saved—whom God has addressed—will respond, asking that time be granted to them until they bring forth fruit perfectly; vin-

for he calls those who bring forth fruit "harvesters." ^A

• "A destruction comes." For the saints are not included in the total destruction. These things fit well to be understood also in regard to the universal judgment of God.

• "Behold, evils." After the events at the time of the Babylonian, he speaks also of those that will be at the consummation: "For nation shall rise against nation."

• "And a great whirlwind." A great confusion and disturbance in the final times of the age.

• "And they shall be." After the literal sense, consider these to be those wounded by sin.

• "Howl." He understands by "howl" here not the cry that occurs when enemies have been defeated, but that which is made in lamentations. The shepherds are the leaders of the people.

• "And mourn, you rams of the flock." The leaders among the people.

• "And you shall fall." Since the one who slaughters will slaughter the fattened one.

V. 36. "For he has laid waste." If it is understood concerning the Jews, it refers to the sacrifices and all the other ordinances of the law; if generally, to their manner of life. ^B

V. 38. "He has forsaken." Among the Jews, indeed, the Lord forsook His own temple; but at the consummation, as a lion that has left his lair, so is Satan permitted to go forth against men.

• "For it has become." Since men have become like brute beasts, and Satan is a wild animal, they are permitted to graze together as if in a desert, because love has grown cold.

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V. 2. "Thus says the Lord: Stand in the court of the Lord's house." God commands the prophet to testify to the Jews about keeping the divine ordinances, so that wrath might not come upon them.

• "And I will give this city to a curse." So that it might be cursed, and that men might pray that their enemies suffer the same.

• "And they heard." ^C You see how they become wild and indignant? And yet for this very reason he ought not to have been put to death. For if God commanded it, one must obey. Does this word sting you? But to treat with contempt one who is more honorable than the temple—is that not evil, is that not impious? The statement truly stung their spirits deeply.

• "And the assembly has gathered." All the people of the elders of the surrounding land were gathered.

V. 17. "And the mountain." The mountain on which the temple is situated, into desolation.

V. 24. "Nevertheless, the hand of Achicam." This Achicam was one of the powerful men who favored Jeremiah. ^D

CHAPTER XXVII

V. 2. "Thus says the Lord: Make yourself bonds." God commands the prophet to fit yokes onto his neck

^A and to send these to the kings whom he mentions.

"And the beasts of the field." By beasts of the field, he means the cattle suited for agriculture.

"If they are prophets." If the word is from God, understand it thus: "If I sent them, let them be able to escape me; let them flee from my wrath." But if the word is from the prophet: "Let them come," he says, "and dispute with me."

CHAPTER XXVIII

"Truly so may the Lord do." That is: "May it happen just as you say; let it be so."

"They shall know." That is: "The outcome of affairs will show the truth of the words."

"Go and tell Ananias." He obeys the one commanding to rebuke the impiety, fearing no danger. For the saints value this fleeting life as nothing when God commands; but Ananias ^B provoked God to judgment by opposing him. The prophet seems to say other things beyond those which were commanded, yet they have the same weight as those later spoken by Peter: "Ananias," he says, "why has Satan filled your heart to lie to the Holy Spirit?" Thus, together with the rebuke, there was present a threat of penalties, showing the justice of the punishment. Therefore, the words are from God, and the outcome of the prophecy testifies to it.

CHAPTER XXIX

"After Jechonias had departed." After Jechonias was led away into captivity.

"By the hand of Eleasam." Through these men the letter was sent. ^C

"Thus says the Lord." Such is the beginning of the letter. By removing their deception, he tells them that the time of their captivity will be very long. He also commands them to pray for their enemies. For this, he says, will also be for your peace. So also does Paul command that prayer be made for all who are in high positions, "so that," he says, "we may lead a quiet and peaceable life in all godliness and gravity." For it is the same God who in these last days has spoken to us in the Son. How, then, is the Creator evil? Or in what way does this differ from that which was said in the Gospel: "Love your enemies, and pray for those who persecute you"? Were the people of Jerusalem not persecuted ^D by the Babylonians? Yet they pray for them.

"And seek for peace." Pray, he says, for peace for the Babylonians, so that you also may have peace. Note that one must pray for those in power, even if they are pagans.

"And I will raise up." That is: "You shall see the truth of my words."

"Because you said: The Lord has raised up prophets for us." There were false prophets also in Jerusalem.

^A deceiving the people. And there were those, even in the captivity, deceiving those who lived in the colony. V. 24. "Upon Achiab and upon Sedecias." These are said to be those elders who offered the adultery against Susanna. V. 26. "The Lord gave you as priest." God says to Sameas: "I did not constitute you as a prophet, nor did I command you to write to Sophonias against Jeremias." V. 32. "Behold I will visit." The appointed time of the recall. That which was written by Sameas himself.

CHAPTER XXX.

from God. He who wishes, he says, has hunted her, as one lacking a shepherd. ^A "Thus said the Lord." The discourse does indeed promise the return from Babylon; but it prophesies the redemption of the nations through Christ. "And it shall be built." According to the letter, the destroyed Jerusalem; but according to the meaning, the Church. "And the people." They shall live according to the laws; he who is from the perceptible captivity, according to the Mosaic; but the people of the Church, according to the evangelical. "And they shall go out from them singing." The discourse holds a promise of joy for the captives. By "singing," he means those who praise God in the Church; but by "playing," those who mock the demons. "And the prince." No longer, he says, shall strangers rule over the people. Or thus, for the princes of the Jews have failed; he says that the ancient prince, the devil, will go out—that is, he will depart—from the assembly of the people of the Church.

CHAPTER XXXI

^A "Divertere faciens super fossas." Making them turn aside to the streams of baptism. V. 10. "Audite verba." For through Christ we have been taught to say: "Our Father who art in the heavens." "Quasi pastor." That is the Lord who says: "I am the good shepherd." V. 12. "Et venient." To the Church, where the precious body and blood of Christ are offered. "Et jumentorum." These are signs of peace. V. 13. "Et senes." The Churches [are here called the assembly] of souls flourishing in the faith of Christ, and those of advanced age in prudence. V. 14. "Inebriabo." I will fill the priests with divine words, so that they may be able to gladden the people with teaching. V. 16. "Quia est merces." This means either that to die for Christ is not without a reward, or that you shall have Paul, who brings forth much fruit. "Et revertentur." This refers either to the children who have died, now rising again and existing in Christ, or to the fact that Paul converted many from among the Gentiles. "Stabile filiis tuis." The reward for your children who have been killed, or for Paul, will be, he says, perpetual. Rachel is always taken as a figure of the Church, whom this word consoles even while she is weeping because of the persecutions and slaughters ^B endured for Christ's sake. V. 18. "Audiens audi, Ephrem." By Ephrem, he refers to the people from the Gentiles. V. 18. "Ego tanquam vitulus non didici." As a calf, he says, being fed on my own iniquities, I did not learn the divine words. "Converte me." What fruit, he says, do you have from those things of which you are now ashamed? Therefore, he calls the days of sin days of confusion. V. 19. "Et ostendi tibi." This is inserted by way of parenthesis: "As the people who are saved by God"; as if he were to say: I will set you as a good example to others, so that by your example others might also be saved. V. 20. "Delicatus." Because man has been honored with free will, so that it is in his power to delight in whatever he wishes. V. 21. "Siste te ipsam, Sion." Rise up from the fall of sin. Rise up by the trophy of the cross. ^C Or thus: "Set yourself"; carefully examine your own affairs; be your own judge, and test yourself. "Fac pœnam." Through faith in Christ and penance, exact punishment [upon] your evil deeds and upon the demons who incite you to them. "Da cor tuum." Take up, he says, the cross of the Lord upon your shoulders. Otherwise: Do not hide your evils, but make them manifest through confession. Otherwise: Give it to the labors of penance. "Via in qua ambulasti." Since you have walked in evil ways, return to good things. "Revertere." Return to the former ways of a praiseworthy life: weep over the sins already committed, bringing forth a lamentation worthy of blessedness.

V. 22. "Usquequo converteris?" He rebukes her as one slow to obey. ^A

"Quoniam creavit me Dominus salutem." Aquila and Symmachus have rendered it: *Because the Lord created a new thing in a woman*; but clearly, by these words, the new man, the incarnate Word, who was born of a Virgin, was announced beforehand.

"In salvation." By Christ, he says, men shall return to paradise, from whence they fell. This hymn the children also sang to the Savior.

V. 23. "Blessed is the Lord upon the just." This hymn, he says, the peoples of the Church, together with the teachers, shall send up, and this voice shall be raised on high among the flocks of the Church. ^B

V. 26. "Therefore I awoke." Because, says the prophet, I received the vision faithfully, for this reason I beheld the things as though they were present.

"And my sleep." This is the manner of the resurrection. It also signifies the liberation from sin. This prophecy is also referred to the Lord, who turned death into sleep, and sees the multitude of the faithful, and rejoices that He voluntarily underwent death.

V. 27. "Behold, days are coming." Perhaps he indicates the confusion of heresies, and of those who adopt the ways of beasts. For I, indeed, shall sow, intending to receive wheat, but the enemy supersows these. Yet, according to the idiom of the Scripture, because whatever God permits men to do by their free will, He is said to do Himself—such as that which is written: "He gave them up to passions of dishonor," ^C not that God did this, but that they chose it for themselves—so too here it is written: "I will sow the seed of a beast." But we may also understand it thus: men are the wiser and more perfect ones, who hold the faith with reason and knowledge; while the beasts are those who have embraced the faith with simplicity and without curiosity. I, therefore, he says, will plant both these and those in the Church.

V. 30. "But everyone shall die in his own iniquity." The sin of Adam, passing over into the race, reached even those who had not sinned, as said the Apostle. But since Christ remitted this through the laver of remission, the original sin was indeed wiped away, ^D but everyone shall give an account of his own sins.

V. 31. "And I will make a covenant with the house of Israel." A covenant, that is, the evangelical one. The Apostle also made use of these words to show that the legal worship had already been rejected.

V. 33. "Giving I will give." The teachings which have been handed down through the Spirit.

V. 34. "If it be lifted up." Just as it is impossible, he says, for the heaven to be lifted up higher, or for the earth to sink lower, so it is impossible for me to reject Israel; and—

Israel: For the gifts of God are without repentance, as the Apostle ^A says.

V. 36. « If they fail. » He says: The measures of the sun and moon cannot fail, nor can the race of Israel, which now exists by grace, fail from before my face.

V. 38. « From the towers. » By the grace of God. For thus is Anameel interpreted.

« Unto the gate. » Unto the consummation. For when a wall has reached the corner, it has its end.

V. 39. « Of chosen stones. » He signifies the Church gathered from all ^B nations, built up of chosen stones, the prophets, the apostles, and the rest of the saints.

V. 40. « Unto the torrent. » Unto the eastern climate, he says, the described house shall be a sanctuary for the Lord. The horses of the East are the apostles. He declared, therefore, that the Church is built by the grace of God and the holy apostles. For when the divine Scriptures are read, we are built up.

CHAP. XXXII.

V. 4. « And he shall speak. » Zedekiah to the Babylonian.

V. 14. « Thus said. » I caused, he says, the deeds of sale ^C to be written: for perhaps also the buyers then inscribed themselves to the things bought. So that posterity might know, that they might not be corrupted. And therefore in an earthen vessel, that when they returned they might see that these things had been predicted from the beginning, so that not only the words, but the things themselves might be witnesses.

V. 18. « Who showest mercy. » Because His mercy superabounds in many parts.

« And repayest. » From Adam until the coming of Christ, those who followed the sins of their fathers were liable to punishments, ^D because the liberation from sin had not yet happened. But after the coming of Christ, each one shall reap what he has sown: because the transgression is no longer extended in the same way through the imitation of paternal iniquity.

V. 20. « And among the earth-born. » To the impious, to those addicted to earthly things, or to the Egyptians themselves, who are from the earth itself.

« And thou hast made. » But even unto this day, he says, you are glorious or [renowned] for the wonders once performed.

V. 27. « I am the Lord. » Who is about to judge all, and to render to each according to his deeds.

V. 30. « Because they were. » For the most part indeed the whole earth was then one of the impious; but these alone are said to sin, because, having been instructed in the divine laws, they sinned knowingly.

V. 31. « Because in my wrath. » As if to this end, he says, this city has been founded, to provoke me to wrath, in order that on account of this I might destroy it, not wanting to see it.

^A

« And they turned their backs to me. » This is a sign of perfect injury and contempt.

« And I taught them. » That is to say, with all diligence.

« Which I did not command them. » Behold, he says, when they ought to have offered sacrifices to me, they offer them to demons; why do they also commit murders? Nor did I deem it pious for humans to be sacrificed even to myself. Since, therefore, they were not content, he says, with their previous sins, they also devised this transgression.

« Behold, I will gather them. » God promises that He will lead the sons of Israel back from captivity; but at the same time, He also foretells the coming of Christ and the grace of the Spirit.

« And they shall be to me for a people. » This is common regarding all the faithful.

« And I will give them another way. » The presence of the Lord; for He Himself is the Way.

« And another heart. » The grace of the Spirit. Again he says this to him, since the word was difficult to believe.

« And I will make a covenant. » Concerning the resurrection from the dead. Which shall not be changed.

CHAPTER XXXIII

« Thus said the Lord who makes the earth. » According to the creation from the beginning, molding man from the earth.

« And forming it. » Re-forming it through the laver of regeneration.

« To raise it up. » Through the precious cross; for it lay prostrate because of sin.

« The Lord is his name. » Regarding whom the Apostle said: One Lord Jesus Christ, through whom are all things.

« And cry unto me. » Offer up your prayers with fervent affection.

« And I will declare to you. » Those things which have come to pass through the coming of Christ.

« Concerning things destroyed. » It was fitting for the Jews to follow the Babylonian, since this was God’s judgment. Having destroyed their houses, they built ramparts and battlements to fight against the Chaldeans. For this reason they are condemned to death.

« Behold, I am leading them back. » After the historical event, through the coming of Christ.

« And I will make peace. » On account of faith in me, I bestow peace upon them. ^C

« And for magnificence. » For never has such magnificence occurred as that which came to pass through the coming of the Word of God incarnate.

« And they shall fear. » Either the demons, on account of the good things that will be bestowed upon humans, or they themselves who receive the benefits, for having previously ignored such a Master.

« The voice of the bridegroom. » Of the Word, the bridegroom of the soul, saying: Come unto me, all you who labor and are heavy laden, and I will give you rest.

« The voice of those who say. » She who rejoices and says: My Lord and my God. ^A « For I will turn again. » Like Abel, and Seth, and Enoch, and Noah, and Abraham, justified by faith, and not by the Law. V. 12. « The habitations of shepherds. » In which the Churches: in which the shepherds of these give rest to their rational flocks. V. 13. « In the cities. » After the historical sense, understand the Churches; but it calls the mountain region so because of that which is from the Gentiles, because it was formerly unfruitful. « Sheep shall still pass. » Of Him who visits and does not neglect, but counts and searches out if any rational sheep is lost. ^B

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CHAPTER XXXV

CHAPTER XXXVI

^A molestias: which draw them to correction for their education. V. 30. « There shall not be to him one sitting on the throne of David. » And above, indeed, He threatened Joakim: « He shall be buried with the burial of an ass »; and now He threatens him again, because he handed the scroll over to the fire. V. 32. « And furthermore there were added many words. » Because Joakim thought that by the burning of the scroll the prophecy had vanished, God commands both the first things to be written, and adds others.

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CHAPTER XXXVIII

they would have repented and gained their own souls.

V. 22. “Your men of peace.” That is, your friends. “And they shall prevail against you.” That is, they have been able to turn you from the straight path; they shall prevail.

Chapter XXXIX

CAP. XL

CAP. XLI

CAP. XLII

^A “And the famine.” You who make of it so great an account. “As it watered.” That is, it has ceased. V. 19. “Do not enter.” Foreseeing by the prophetic spirit what the Jews were debating, before they could answer, Jeremiah says to them: “You will not listen to God.” V. 20. “Because you have acted wickedly against your own souls.” While you were deliberating other things in your minds, you sent me to ask God, all the while testing Him.

CHAPTER XLIII

V. 3. “That you might give us into the hands of the Chaldeans.” Perhaps Baruch was suspect to them, because he had previously been sent by the king of the Jews to carry gifts to the Babylonian, and had become his friend. For they offer this as a pretext so as not to obey God; for there is no lack of pretexts for malice. V. 8. “In Tahpanhes speaking.” And this was a royal city of the Egyptians. V. 11. “Those for death.” Power, he says, will be his to do whatever he pleases. V. 12. “As he shakes out.” Even in the shrines of the demons. He will investigate accurately. V. 13. “And he will break the pillars of Heliopolis.” Heliopolis is the city of the Sun, in which there was a famous temple, a receptacle for all demons.

CHAPTER XLIV

V. 8. “I set my face against you for evil.” When the Jews had come to Egypt, they were again sacrificing to idols. Therefore, God predicts to them again through the prophet that they should call to mind the evils by which Jerusalem and Judah were afflicted. “And that you might become a curse.” For the Gentiles, when hurling insults at some, would say instead of a curse: “May it happen to you as it did to the Israelites.” V. 14. “They will not return.” Those in Babylon and those who were survivors scattered in any place whatsoever. V. 17. “To burn incense to the queen of heaven.” They perhaps understood this as the one called Venus, whom these detestable people also called the Moon and Hecate. “And we were filled with bread.” These are the words of women; established in the very midst of evils, they do not perceive the evils. “And we were good.” He calls them good, that is, fattened, and in a prosperous and cheerful condition. V. 20. “And Jeremiah said.” All speak with one mouth: “We wish to sacrifice to idols.” V. 26. “If my name shall be any more in the mouth.” Here he openly cast them all away together with the Gentiles. V. 28. “And they shall know.” The poor and the old, whom the enemies do not think it worth their while to kill; they are left behind, however, to become messengers of the miseries. V. 28. “Those who remain.” Who preferred to inhabit Egypt.

CHAPTER XLV

V. 2. “Thus says the Lord.” To the anxious and groaning Baruch, God says through Jeremiah: “I will grant your life...”

in every place.” But being a human being, do not seek to be free from sorrows. He says that He has bestowed those learned in the law upon all honorable things. Zedekiah, fleeing into Arabia, [reached] the place now called Daphne. ^A

V. 5. “And do you seek?” Do not seek; for the great and admirable things are not here, but in the world to come.

CHAPTER XLVI

V. 2. “In Carchemish.” Carchemish is a city in Mesopotamia.

V. 5. “Therefore they are terrified.” The prophet says that those who were preparing themselves for war, the Egyptians, are themselves terrified.

V. 7. “Who is this like the river?” The Babylonian.

V. 10. “And that day.” Understand this, after the historical sense, as the coming of Christ, when the enemies of God, the demons, were utterly subdued. ^B

V. 11. “Go up, Gilead.” Gilead indeed produces resin, which is a medicine for wounds. The meaning of this utterance, however, is this: Gilead promised to bring aid to the Egyptian, yet it was the first to be captured. What then, he says, do you promise help to others, [when you should] bring aid to yourself? He calls Egypt a virgin, because then for the first time it was shamefully defeated by enemies, and, as one might say, deflowered; he calls the surrounding region the daughter of Egypt.

V. 12. “They have fallen together.” Pharaoh Necho with his subjects; or also Gilead with Egypt.

V. 13. “Which the Lord has spoken.” God is said to speak in the hand of the prophets, since all things that the prophets heard to be done, they did. For in the hand is action; or it is because, after all the decrees of God announced by the prophets had been carried out, it came to pass. ^C

V. 14. “Announce in Magdolum.” Memphis, and Tahpanhes, and Magdolus were illustrious and royal cities of the Egyptians.

“And announce in Memphis.” Prepare yourself for slaughter, stand, instead of: know that, like a bramble, the sword of the Babylonian will cut off your king.

V. 16. “And each one.” The Jews who were in Egypt, saying: “Let us return to our own people.”

“From before the Greek sword.” The Greeks, who were from Ionia and descended from Ion, were formerly subjects of the Babylonians and served as their allies in wars. Therefore, “from the Greek sword,” that is, from the allies of the Babylonian. ^D

V. 18. “For as Tabor.” This mountain in Galilee was desolate before the coming of Christ. Carmel, too, was itself desolate; it lies by the sea and receives the sea’s surges. There will be, therefore, he says, Memphis full of tumult and desolate from the incursion of the Babylonians.

V. 20. “Egypt is an adorned heifer.” Because the Babylonian, having sent a part of his forces, captured it. Soldiers, that is [alt-version omitted]

^A stipendiaries; or outsiders whom they hired for their alliance. “The voice of them as of a serpent.” ^B It speaks of those sighing and fleeing; for a fleeing serpent hisses. “Because in the sand.” They creep lying on the ground, being dragged as captives. “They shall cut down her forest.” ^C The unsearchable, and exceeding even the locust in her multitude. “Behold, I will take vengeance.” The Egyptians worshiped Ammon as Jupiter; therefore, He says, I will punish their idol; and Satan suffered this at the advent of Christ. “And I will instruct you.” Historically, that even after returning from Egypt to Jerusalem, they were again chastised; but in the spiritual sense, he speaks to Jacob, who is to be saved through Christ, saying: I will deliver you from the servitude of demons, and I will instruct you in judgments, that is, in evangelical dogmas; but if you sin, I will punish you.

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CHAPTER XLVIII

^A ‘He has not poured from vessel to vessel.’ According to history, he says: He never went into migration, nor did he lose any of his own possessions. But in a mystical sense, he says here that the vessel is the cup. Now there is a cup of wrath and a cup of salvation; he did not, therefore, he says, incline the cup of wrath into the cup of salvation; that is to say, he did not render the divine indignation propitious to himself. ‘And because of this, his taste remained.’ It is the bitter taste of sin; and he says its odor brings death.

V. 12. ‘Therefore, behold days.’ He persists in the metaphor; but he speaks of those who lead into captivity.

‘His horns.’ His glory.

V. 13. ‘From Bethel.’ In which Jeroboam set up the calves. This word can be referred against diabolical wickedness ^B.

V. 14. ‘How will you say: We are strong?’ Because it behaved insolently toward God, and it attacked the Israelites, from whom it had suffered no injury, that is to say, us.

‘Staff.’ The glorious kingdom.

‘Rod of magnificence.’ The strength of greatness.

V. 19. ‘Sitting in Arar.’ In putrefaction, in decay.

V. 22. ‘And upon the house.’ He speaks of their royal city. That is what is today called Daphne.

V. 25. ‘The horn of Moab is broken.’ That is to say, both his glory and his strength; for the hand is action ^C.

V. 26. ‘Make him drunk.’ He shall be crushed in his own strength.

V. 27. ‘And was he not for a laughingstock?’ Because you also used to mock Israel, as if he were being punished not on account of sins, but because of the powerlessness of his God.

‘And in your thefts.’ You found your own (ones) stealing, he says, because you were making war against Israel. For this can also be applied to the demons, who, having suffered no injury beforehand, wage war upon us for no reason.

V. 28. ‘By the mouth of a pit.’ In the shape of a cavern. He still continues to hurl threats against the Moabite woman, as one who has offered insults against God Himself, while saying: God does not have the power to save Israel.

V. 30. ‘Beyond what he was able.’ As if not expecting that there would be a retribution, did he act so, or did he not bring all his own strength ^D into the insult against me?

V. 31. ‘Cry out over the shorn men of squalor.’ Over the adorned men of the Moabite territory; for the region is squalid. Or thus, over those who ought to be squalid and to mourn because of sins, but who are shorn and given to delights because of contempt.

V. 32. ‘I shall weep with the weeping of Jazer.’ Just as Jazer, he says, so also shall I do to Sebamin. He makes mention of vines because their fruits are destroyed by fire by the enemies.

^A ‘Your branches have crossed the sea.’ They were hemmed in by the multitude of the enemies. ‘City of Jazer.’ In the same way that Jazer suffered, so too did you suffer. ‘It was taken away.’ It was cut off, he says, the joy of the Moabite. For perhaps at the very beginning of their joy, the wrath was attacking them. ‘And he was wine.’ But not even wine, he says, flowing from the grape that was placed in the wine-press, had time to be trodden; for as soon as they began to tread, the report of the enemies would cut them off. ‘In the morning they did not tread.’ Instead of, they will be dried up; and he calls the wrath divinely-sent. ‘Therefore the heart of Moab is like flutes.’ A flute gives sound by the force of another blowing into it. Being constrained, therefore, by the enemies, they will cry out, and I, being pressed by their own insolence, will cry out against them. ‘How has it changed?’ Instead of, how has it been turned in the opposite direction? ‘Behold, like an eagle.’ He compared Nebuchadnezzar to an eagle, and Ezechiel too, because of the vehemence of the onset and the inescapability of the danger, with none of their fortifications contributing to this, and with every dissolution occurring with the greatest fear, like a woman about to give birth.

CHAP. XLIX

‘To the sons of Ammon.’ To the Ammonites, being from Ammon, son of Lot. ‘Or he who receives the inheritance.’ Receiving the inheritance, he says, that is, the heir. There is no one among the sons of Israel to whom the inheritance of the cities of the tribe of Gilead is owed, such that the Ammonites have taken them. ‘Why did Melchol take possession?’ Melchol is also an idol, and the king of the Ammonites was so called. Rabbath is a city of the Ammonites. ‘Gird yourselves with sackcloth.’ He urges the cities of the Ammonites to lament one another’s calamities. ‘Why do you exult?’ Lament madly and miserably. ‘Daughter of impudence.’ The Enacim dwelt in that land at the beginning. Therefore, he says, you are going to rejoice only for a little while in that land, and not long after you shall be led away captive. Instead of, O savage and inhuman one; and the discourse is addressed to the land of the Ammonites. ‘And you shall be dispersed.’ Instead of, wherever each one can. ‘Thus says the Lord.’ Through which one can be saved; but according to the spiritual sense, because he says, I will destroy the wisdom of the wise. ‘It has been trampled.’ That in which they trusted as secure will be found useless. ‘Go deep into a seat.’ Sit in the deep, instead of, wait and learn the things that are to come to pass. But Dedan is a city of Idumea.

^A ‘For he has done harsh things.’ He who is about to make war upon it. V. 10. ‘For I have stripped Esau.’ The enemies; mystically, the apostles, and in their own times, the leaders of the Churches against the worship of idols. ‘I have uncovered their hidden things.’ Satan. Those things through which the demons used to deceive men. V. 11. ‘And the widows.’ The souls that have defected from the Gentiles. V. 14. ‘And he has sent angels to the nations.’ Those stirring up war against Idumea; by way of contemplation, the holy apostles. V. 16. ‘Your insolence [immodestia].’ Your wantonness, your forwardness. ‘He has grasped strength.’ Hills also are defenses in necessities; for standing upon them, they cast stones against the enemies. V. 18. ‘And he shall not dwell.’ All these things thus befit the history, yet even after the advent of Christ these things began to come to pass against the errors of the demons, and they will have an end at the consummation of the world. V. 19. ‘Behold as a lion he shall ascend.’ The Lord ascending from the bath [of baptism]. ‘And set the young men over her.’ Concerning whom it is said: ‘I have written to you, young men, that you have overcome the evil one,’ their infants. ‘Unless it becomes impassable.’ That the demons may no longer have a place where they might settle, as men are set at liberty and the idol-temples are destroyed. V. 22. ‘Behold as an eagle.’ She who is about to destroy it. V. 23. ‘To Damascus.’ He foretells the capture of Damascus. V. 23. ‘She is put to shame.’ Emath and Arphath, which was then called the city now known as Antioch; those regions were, however, at that time under the dominion of Damascus, for this was then the royal city of the Syrians. V. 25. ‘How have they not abandoned the city?’ When they heard that the enemies were arriving, ^B they would abandon the cities and take flight to the villages. How then, he says, hearing such things, were they not about to abandon the city and depart into the villages? ‘My city,’ he says, since all cities are God’s. V. 27. ‘Bivia [the meeting of two ways].’ The kings of the Syrians were called Ader, just as the Egyptian kings were called Pharaoh. V. 30. ‘Flee, plunge into a sitting.’ You thought to sit in safety, that is, to dwell. ‘In the courtyard [aula].’ In the desert; it is called a ‘courtyard’ because it is in the open air. V. 31. ‘Arise and ascend.’ To one sitting in luxury, living quietly, and dwelling confidently. ‘To whom there are no doors.’ Balani, that is, keys, because they dwell in the open air. ‘They dwell alone.’ For, ‘dispersed.’ ‘Shorn.’ That is, deprived of their beauty; but other codices read ‘mixed,' namely, ‘confused.’ ^{C D}

‘In every way.’ That is, I shall effect his change in every way. ^A V. 34. ‘Whatever Jeremiah prophesied.’ This also came to pass when the kingdom of the Chaldeans was destroyed by Cyrus the Persian, and he sent the Jews back to their own land. Elam, either of Babylon, or of the entire territory over which Cyrus ruled. One must know that holy John, when writing his commentaries on Jeremiah, wrote in a continuous series up to this present place; but leaving aside what follows, he began to write the commentaries from the beginning of the reign of Joakim, where the subject sign is also placed, and thus he commented on the rest. ‘And I will bring upon Elam four winds.’ He signifies a surrounding incursion, or the nations gathered from all sides, which followed Alexander to the war against Darius. ‘And I will send my sword behind them.’ That is, severity. ‘And I will set my throne.’ Instead of, I shall come upon them with authority; or it prophesies concerning the Church that is to be among them.

CHAPTER L

V. 2. ‘Announce among the nations.’ After the history, the discourse is directed to the apostles. ‘Merodach is delivered.’ The whole region, if you look towards Jerusalem, is called the North. ^B But Babylon, with the position of those places considered, is more southerly than the Medes. He says, therefore, that Merodach, with the Medes ascending, will capture Babylon. ‘For thither they shall set their face.’ Instead of, Here in Zion, where the prophet delivered his prophecies. ‘For an eternal covenant.’ The promise made to Abraham, which was fulfilled through Christ. ‘Their shepherds have thrust them away.’ The priests and kings, the teachers of the law, the false prophets. From evil to evil; for they were sacrificing to demons even in such places. ‘All who found them devoured them.’ Of the mind, and of the divine teachings in which they were resting. — The abominable demons.

After the historical sense, the discourse is directed to the faithful. They, he says, are the flock / pasture ^C of God in righteousness, chosen by God. For because God, having chosen their fathers, led them out of Egypt, they are deservedly called sheep, and the flock of God as if of an owner. ‘And go out.’ Be discordant with the Babylonians, and formidable to the demons. ‘For behold, I am stirring up.’ The nations chilled by sin, they themselves, through faith in Christ, fight against idolatry. ‘And Chaldea shall be for a prey.’ The land of the Chaldeans, Babylon. ‘It is overturned.’ Babylon, which brought you forth for glory and wealth. ^D

V. 14. ^A ‘All you that bend the bow.’ The speech is directed toward the apostles, with regard to the intelligible Babylon. ‘Her battlements have fallen.’ The deadly demons. ‘And her wall is broken down.’ Satan himself, the prince of all evils.

V. 16. ‘From the face of the Grecian sword.’ Grecians had lent their service to Cyrus with the sword; therefore, the Grecian sword having been victorious, the captives, set free by Cyrus, shall return to their own country.

V. 17. ‘First, the king of Assyria has devoured him.’ Sennacherib the Assyrian was the first to devour the ten tribes, which were like flesh—that is, he took them captive. ‘And this man last... his bones.’ Nabuchodonosor. He calls Judah the bones, as being the support of the whole body.

V. 20. ‘They shall seek.’ Because Christ has granted complete oblivion of sins to all who have believed.

V. 21. ‘Go up against her bitterly.’ In the literal sense, these things pertain to Babylon; but mystically, to idolatry.

V. 23. ‘How the hammer of the whole earth is broken and crushed.’ The hammer that crushed the whole world is Babylon, or even idolatry.

V. 24. ‘They shall come upon you.’ According to the letter, on account of the suddenness of the enemies’ attack; spiritually, on account of the hidden and deep mystery of Christ, which has been accomplished through Christ.

V. 25. ^B ‘The Lord has opened.’ Because of the mystery hidden from the ages.

V. 26. ‘Search her out.’ Root out idolatry from your very inmost thoughts.

V. 27. ‘Dry up all her fruits.’ According to the letter, the tyrants of Babylon; but according to the mystical sense, the fruits of sin—fornication, impurity, and the rest.

V. 28. ‘The voice of them that flee,’ etc. Of those who flee to our Lord.

V. 31. ‘Behold, I am against you, O proud one.’ These things can also be referred to the Synagogue of the Jews.

V. 32. ‘And I will kindle a fire in her forest.’ By forest, the multitude. But it must be known that the divine fire also falling into souls, like a flame in a forest of wood, consumes every kind of wickedness.

V. 33. ‘Thus says the Lord.’ He speaks of the ^C corporal captivity of the sons of Israel and the intelligible captivity of souls, and of their deliverance through the Lord.

V. 34. ‘He shall judge the judgment.’ For this reason, the Savior said: ‘Now is the judgment of this world; now shall the prince of this world be cast out.’

V. 38. ‘Upon her water.’ According to history, upon the multitude; but according to the mystical sense, upon a watery, fickle, and sinful life. ‘And in the isles.’ For the Babylonians held control over these as well; but mystically, this refers to the idols. ^D

^A ‘Therefore they shall dwell.’ Simulacra of men, not men, so that he might express the infirmity of those who were bringing aid to the kingdoms. For Cyrus also captured those of the islanders who had opposed him. He signifies their desolation by the Sirens, as the demons that remain in human form, or even as singing birds, who inhabit the places for the sake of the desolation.

‘Behold a people comes.’ Those who from the nations have believed. ‘And many kings.’ For they are a holy nation, a royal priesthood [PG 93, 718] ; these things however he subjoins to the history. The people who are baptized in the Jordan. He who attacks the spiritual Babylon.

‘In Getham.’ Getham is a place of the Jordan, in which there are many lions. ‘That I will quickly cast them out.’ The Chaldeans from Babylon. ‘And who is this shepherd.’ For since the good shepherd delivers us, the enemy can do us no harm.

‘Unless the lambs of the flock be torn away.’ Instead of, most beloved children; this is a sign of bitter captivity.

CHAP. LI

‘And do not spare.’ Instead of, do not be terrified by the threat of the demons. For I am with you.

‘For their land.’ For the complement, he says, of the injustice of the Chaldeans, was that they transferred the holy vessels and holy men to Babylon.

‘Flee from the midst of Babylon.’ The prophet orders those who are being saved to flee from the midst of Babylon, whether it pertains to the sensory one, or to the confusion of the world.

‘Babylon is a golden cup.’ In the Divine Scriptures, that which is called the wrath of God is often named a cup. Since, therefore, God punished those who worship Him through the Babylonians, He has called it an intoxicating cup; golden, however, because of ^C its wealth.

‘The Lord has raised up the spirit of the king of the Medes.’ The voice of the prophets giving thanks, because the people has been redeemed both from the captivity according to history, and from the confusion of the world through our Savior Jesus Christ.

‘Dwelling upon many waters.’ Some say Cyrus; others say Darius. According to history, it is a multitude of men; but according to the intellect, the fluxions of the heart.

‘For the Lord has sworn by His arm.’ By His own power. ^D

‘And they shall speak against you.’ Instead of, reproaching you.

V. 15. ‘The Lord who makes the earth.’ He teaches that God is to be known by analogy from the creation; ^A in heaven, for the producing of thunder.

V. 17. ‘Every man is made foolish from knowledge.’ Not having understood the Creator from the beauty of the creatures, or even generally, because now we know in part.

V. 20. ‘You scatter for me the vessels of war.’ According to the letter, the discourse concerns Babylon; but more truly all the things that follow are said against Satan, as from the person of God. You, He says, endeavor to scatter those who are God-fearing men, those who are able to fight against you; but I scatter your entire demonic multitude, and those who are more powerful among them in wickedness. The pleasure that seethes with feminine lust, and the demon who brings this about.

V. 21. ‘And I will scatter in you the horse.’ The appetites for vainglory and for money, and the demons who work these things.

V. 22. ‘And I will scatter in you the young man.’ Those who are sterile for producing virtue. ‘And I will scatter in you man and woman.’ The pursuit of pleasure.

V. 23. ‘I will scatter in you the shepherd.’ The teachers of the falsely-named knowledge, along with those who obey them.

‘And I will scatter in you the farmer.’ The sacrificers of idols, and their rites, and the idols themselves.

‘And I will scatter in you the rulers.’ ^B The demons who are princes in wickedness.

V. 25. ‘Behold, I am against you, O corrupt mountain.’ Historically indeed Nabuchodonosor, but according to the intellect, Satan who is corrupt, because, although he was one of the archangels, he abandoned his own virtue by his own free choice.

‘And I will extend my hand over you.’ I will drive you out from those who have believed, the holy stones, which are rolling upon the earth, or also named homonymously with the Rock, that is to say, Christ; and the faithful are also called rocks because of the faith in Him and the unshakeableness of the faith.

‘And I will make you like a burnt mountain.’ That is, fruitless, useless.

V. 26. ‘And they shall not take a stone from you.’ Solid and firm stones are cast into the foundations and into the ^C corners. You will therefore be, He says, weak, and useless, and unfit for use.

‘Lift up a sign upon the earth.’ He calls the trumpet a sign. God commands this, perhaps, to certain angelic powers, for the sake of awakening the souls of those who were about to wage war against Babylon. He also commands the apostles to gather the faithful, who are about to wage war against idolatry.

‘Sanctify nations against her.’ Separate those who are about to fight against her.

‘Lift up from me.’ The mountains of Armenia are Ararat. ^D

^A ‘They shall sit there.’ Instead of, they shall besiege her. ‘Running to meet the runner.’ Each one announcing to his neighbor; this, indeed, the holy apostles did, driving away the demonic error, while announcing to themselves the salvation of the faithful.

‘And announcing to meet the announcer.’ The first one meeting and announcing to the second who is sent.

‘For thus saith the Lord.’ He indicated the breaking of houses into small pieces; for the words are as if from Jerusalem, ‘He has eaten me,’ and the things following it. For indeed, because of its bestial nature, [it is said] he ate, and because of the spoils and plunder, he divided. And ‘light darkness’ denotes excessive sorrow; for a thin air penetrates our bodies all the more, and diffuses through them.

‘He has eaten me.’ Jerusalem, fleeing to God against the Babylonian, says these things; but more truly, the Church [does so] to her own spouse against Satan. But as for ‘he divided,’ one demon [leads] into fornication, another into avarice, and others into other forbidden practices. And as for ‘he ate,’ it is because they persuaded those who had turned away from God to offer the cult of adoration to themselves.

‘Darkness has overtaken me.’ The betrayal [resulting] from sins. For great [or rather, morning] lightless thinness is [this].

‘He has filled his belly.’ You have dragged me away from my delights, that is, from divine teachings. Or thus: Luxury-loving within me, he has filled his belly.

‘My labors have driven me out.’ [Meaning] wicked and miserable pursuits.

‘And my blood upon the dwellers of the Chaldeans.’ Instead of, the Chaldeans have become the causes of slaughter for me. Or also thus: I shall avenge my blood upon the Chaldeans.

^B ‘And it shall be.’ [Meaning] the provision of evils. ‘For as lions.’ Its kings. ‘In their heat.’ In their boldness. ‘I will give them a drink.’ That is, the retribution of evils. ‘And bring them down.’ Whether the prophet prays for this against the demons, or God commands that this be done through vengeance against the sensible and the intelligible Babylon.

‘How she is captured.’ The saints are astonished at the fall and desolation of Babylon.

‘The sea has ascended upon Babylon.’ Upon the sensible Babylon, the multitude of enemies; but upon the intelligible [one], the laver of regeneration, which wipes out sin.

‘They have come to be.’ The structures of the kingdom.

‘And in Babylon.’ Sensibly, indeed, the spoils which formerly, while defeating enemies, it used to take. But according to the mind, because death, having prevailed, swallowed [men]; and again ^D

again, God has wiped away every tear from the face of the earth.

V. 50. “You who escape from the land.” He says: you who have abandoned earthly things, always advance in virtue; and do not stand still, but run, that you may apprehend. ^A “You who are from afar.” Those who were once far from God, idolaters.

Fragments on the Lamentations of Jeremiah

V. 51. “He covered with ignominy.” According to the letter, because enemies entered into the holy temple; mystically, because impure demons have crept into the inner sanctuaries of the soul.

V. 55. “And He has destroyed.” According to the letter, [it refers to] the multitude of gods among men; but spiritually, because they were crying out, raving with the fury of demons.

V. 58. “Thus says the Lord.” Satan, who had set up shrines of idols throughout the whole world.

V. 58. “And the gates.” Those that lead to destruction; this, however, fully comes to pass in the universal consummation.

“And they shall not labor.” Serving the Babylonian, or even error. “They shall not fail,” he says; for the word "not" is common to both: they are under the tyranny of the Babylonians, or even of Satan. For all shall be made alive in Christ Jesus.

V. 59. “To speak to Sarea.” Zedekiah sent Sarea as an envoy, bearing gifts to Nebuchadnezzar. He is said to be Baruch.

V. 61. “And Jeremiah said to Sarea.” He is said to be Baruch, having had his name changed according to grace. ^B

CHAP. LII.

V. 1. “The daughter of Jeremiah.” Not the prophet’s. For it is handed down that the prophet was a virgin, as he had been commanded by God not to take a wife. And her father was from Lobna, whereas the prophet was from Anathoth; you will find mention of this at the end of the fourth book of Kings.

V. 9. “And he spoke to him.” He judged him justly, as one who had violated the oaths taken in the holy temple. ^{C D}

V. 11. “And he put out the eyes of Zedekiah.” To work in the mill.

V. 17. “And the bases.” It was a receptacle for water, called "the sea" because of its capacity.

V. 24. “And the three.” The prefects of the gatekeepers.

V. 25. “And the scribe.” One who registers tributes, and those entering and leaving for war. Having, of course, burned the other sacred vessels as well, which were difficult to carry away. Through these things, the thickness of the column is explained.