Jeremiah 10
Commentary from 9 fathers
Thus saith the Lord, Learn ye not the ways of the heathen, and be not alarmed at the signs of the sky; for they are alarmed at them, [falling] on their faces.
τάδε λέγει Κύριος· κατὰ τὰς ὁδοὺς τῶν ἐθνῶν μὴ μανθάνετε καὶ ἀπὸ τῶν σημείων τοῦ οὐρανοῦ μὴ φοβεῖσθε, ὅτι φοβοῦνται αὐτὰ τοῖς προσώποις αὐτῶν.
Сїѧ̑ гл҃етъ гдⷭ҇ь: по пꙋтє́мъ ꙗ҆зы́кѡвъ не ᲂу҆чи́тесѧ и҆ ѿ зна́менїй небе́сныхъ не страши́тесѧ, ꙗ҆́кѡ и҆́хъ боѧ́тсѧ ꙗ҆зы́цы.
For the customs of the nations are vain; it is a tree cut out of the forest, the work of the carpenter, or a molten image.
ὅτι τὰ νόμιμα τῶν ἐθνῶν μάταια· ξύλον ἐστὶν ἐκ τοῦ δρυμοῦ ἐκκεκομμένον, ἔργον τέκτονος καὶ χώνευμα·
Поне́же зако́ны ꙗ҆зы́кѡвъ сꙋ́етни сꙋ́ть: дре́во є҆́сть ѿ лѣ́са и҆зсѣ́ченое, дѣ́ло текто́нское и҆ слїѧ́нїе:
(v. 3.) Because it was cut down from the forest, the work of a craftsman with an axe. Description of the idols that the nations worship. He said that he cut down the wood from the forest. Therefore, the material of idols is cheap and perishable: the work of a craftsman's hands. Since the craftsman is mortal, the things he makes are also mortal.
Commentary on Jeremiah
[They are] beautified with silver and gold, they fix them with hammers and nails;
ἀργυρίῳ καὶ χρυσίῳ κεκαλλωπισμένα ἐστίν· ἐν σφύραις καὶ ἥλοις ἐστερέωσαν αὐτά,
сребро́мъ и҆ зла́томъ ᲂу҆кра́шєна сꙋ́ть, и҆ млата́ми и҆ гвоздьмѝ ᲂу҆тверди́ша ѧ҆̀, да не дви́жꙋтсѧ:
(v. 4.) Decorated with silver and gold, fastened with nails and hammers, so that it would not be dissolved (or moved). He decorated it with silver and gold, to deceive the simple-minded with the splendor of both materials. This error has also passed to us, so that we consider wealth as a religion. He fastened it with nails and hammers, so that it would not be dissolved or moved. The power of these idols, which cannot stand on their own, unless they are fastened together with keys and hammers!
Commentary on Jeremiah
they will set them up that they may not move; it is wrought silver, they will not walk, it is forged silver
θήσουσιν αὐτά, καὶ οὐ κινηθήσονται· ἀργύριον τορευτόν ἐστιν, οὐ πορεύσονται· ἀργύριον προσβλητὸν
сребро̀ и҆зва́ѧно є҆́сть, не глаго́лютъ, носи́ми но́сѧтсѧ, поне́же ходи́ти не возмо́гꙋтъ: не ᲂу҆бо́йтесѧ и҆́хъ, ꙗ҆́кѡ не сотворѧ́тъ ѕла̀, и҆ бла́га нѣ́сть въ ни́хъ.
(v. 5.) They are made in the likeness of a palm tree and do not speak: they are carried and brought, because they cannot walk. Therefore, do not fear them, because they cannot do evil, nor can they do good. They are made to resemble a palm tree, adorned with the beauty of metals and the art of painting: but they do not possess utility, by which they provide any benefits to the craftsman. And they cannot speak. For they have no life within them. Of them it is written: They have mouths, but do not speak; they have ears, but do not hear. They will be carried away (Psalm 115:5-6). He is stronger who carries than those who are carried; indeed, in him there is meaning, in this there is form without meaning. Therefore, do not fear them, because they can neither do good nor evil. For, indeed, many of the gentile demons are accustomed to worship, so as not to harm, and to beseech others to bestow blessings: Whence also that saying of Virgil (Aeneid. I):
The dark winter sky, the white sheep with favorable west winds. Whatever we have said about idols, it can be referred to all teachings that are contrary to the truth. For they themselves promise great things and fashion an image of empty worship from their own hearts. They boast of great things and deceive the simple, as if they were dazzling with golden senses and eloquent words, they bind the eyes of the foolish and are exalted by their inventors, in whom there is no usefulness, and whose worship is specific to the nations and those who do not know God.
Commentary on Jeremiah
[brought] from Tharsis, gold will come from Mophaz, and the work of goldsmiths: [they are] all the works of craftsmen, they will clothe themselves with blue and scarlet.
ἀπὸ Θαρσὶς ἥξει, χρυσίον Μωφὰζ καὶ χεὶρ χρυσοχόων, ἔργα τεχνιτῶν πάντα· ὑάκινθον καὶ πορφύραν ἐνδύσουσιν αὐτά·
сребро̀ и҆зви́то ѿ ѳарсі́са прихо́дитъ, зла́то ѿ ѡ҆фа́за, и҆ рꙋка̀ златаре́й, дѣла̀ всѧ̑ хꙋдо́жникѡвъ: въ синетꙋ̀ и҆ багрѧни́цꙋ ѡ҆дѣ́ютъ и҆̀хъ, дѣла̀ ᲂу҆модѣ́льникѡвъ всѧ̑ сїѧ̑.
(Verse 9.) Silver brought from Tarshish is plated (or brought) and gold from Ophaz, the work of an artist and the hand of a craftsman. Hyacinthus and their purple garment: the work of craftsmen (or wise men) all these things. It is brought from Tharsis. Tharsis is either a region of India, as Josephus says, or certainly the entire sea is called Tharsis, and it has a resemblance to the sky; and yet it is wrapped in the artifice of words, or extended. If it wants to deceive, it will not be able to. And gold from Ophaz. Gold is called by seven names among the Hebrews, one of which is called Ophaz, which we can call obryzum, so that it shines on the surface of idols, which internally is wood and of cheap material. They are covered with hyacinth and purple, so that they deceive the eyes with their surface, while promising to themselves the color of the heavens and the kingdoms of the sky; and yet all these things are the work of the wise, who are considered wise in this world; but before God they are foolish.
Commentary on Jeremiah
They must certainly be borne, for they cannot ride [of themselves]. Fear them not; for they cannot do any evil, and there is no good in them.
αἰρόμενα ἀρθήσονται, ὅτι οὐκ ἐπιβήσονται. μὴ φοβηθῆτε αὐτά, ὅτι οὐ μὴ κακοποιήσωσι, καὶ ἀγαθὸν οὐκ ἔστιν ἐν αὐτοῖς.
Гдⷭ҇ь же бг҃ъ и҆́стиненъ є҆́сть, то́й бг҃ъ живы́й и҆ цр҃ь вѣ́чный, ѿ гнѣ́ва є҆гѡ̀ подви́гнетсѧ землѧ̀, и҆ не стерпѧ́тъ ꙗ҆зы́цы преще́нїѧ є҆гѡ̀.
(Verse 10.) But the Lord God is true: this God is living and everlasting king. The earth will be moved from his indignation, and the nations will not be able to withstand his threat. But our Lord God, the true God, is. Therefore, all those things are lies. And He is the living God: therefore, those things that are feigned are dead. And He is the eternal king. The shadows of heretics prevail for a time, but are corrupted over a long time. The earth will be moved from His indignation: those who engage in earthly works and fashion worldly idols. And the nations will not endure, nor the people of the Lord, but the multitude of nations who are unable to bear the threat of God.
Commentary on Jeremiah
Thus shall ye say to them, Let the gods which have not made heaven and earth perish from off the earth, and from under this sky.
οὕτως ἐρεῖτε αὐτοῖς· θεοί, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν ἐκ τῆς γῆς καὶ ὑποκάτωθεν τοῦ οὐρανοῦ τούτου.
Та́кѡ рцы́те и҆̀мъ: бо́зи, и҆̀же небесѐ и҆ землѝ не сотвори́ша, да поги́бнꙋтъ ѿ землѝ и҆ ѿ си́хъ, и҆̀же под̾ небесе́мъ сꙋ́ть.
11–14Who would doubt that God has made these things, who spoke through the Prophet, saying: 'Who has measured the waters in the hollow of His hand, and marked off the heavens with a span, enclosed the dust of the earth in a measure, and weighed the mountains in scales and the hills in a balance, who has directed the Spirit of the Lord, or who has been his counselor or instructed Him?' (Isaiah 40:12). We also read elsewhere: Because it holds the circuit of the earth and has made the earth as nothing. And Jeremiah says: The gods who have not made the heavens and the earth shall perish from the earth, and from under these heavens. The Lord who made the earth in His power, and established it in His wisdom, and by His understanding stretched out the heavens, and caused a multitude of waters to be in the heaven (Jeremiah 10:11). And he added: Man is made foolish by his knowledge (ibid., 14). For anyone who follows the corruptible things of the world, and from these things believes that they can grasp the truth of divine nature, how can they not be bewitched by the cunning craftiness of disputation?
The Six Days of Creation 1.3.9
But if heretics deny that either the heavens or the earth were made by you, O Lord, let them take heed of the abyss into which they are hurling themselves by their own madness. The prophet writes, “Perish the gods that have not made heaven and earth.” Shall he then perish, O Arian, who had found and saved that which had perished?
Exposition of the Christian Faith 4.4.48
Next, he adduces what indeed is the greatest token of divinity, “of whom are all things.” For this implies also that those others are not gods. For it is said, “Let the gods who made not the heaven and the earth perish.” Then he adds at the end nothing less than this, “and we to him.” For when he says, “of whom are all things,” he means the creation and the bringing of things out of nothing into existence.
Homilies on 1 Corinthians 20:5
(Verse 11) So you shall say to them: The gods who did not make the heavens and the earth, let them perish from the earth and from those things that are under the heavens. These things must be said about false gods and those that are artificially composed. For they neither made the heavens nor the earth. Those who are co-workers of Christ are called gods: and by the teaching of the Church, they assist greatly in building the house.
Commentary on Jeremiah
In reading what is said in this psalm of Christ and of the church, one would find that what is there foretold is fulfilled in the present state of the world. He would see the idols of the nations perishing from off the earth, and he would find that this is predicted by the prophets, as in Jeremiah: "Then shall you say to them, 'The gods that have not made the heavens and the earth shall perish from the earth, and from under heaven,' " and again, "O Lord, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come to you from the ends of the earth and shall say, 'Surely our ancestors have inherited lies, vanity and things in which there is no profit. Shall a person make gods for himself, and they are not gods?' Therefore, behold, I will at that time cause them to know, I will cause them to know my hand and my might, and they shall know that I am the Lord." Hearing these prophecies and seeing their fulfillment, I need not say that he would be affected. We know from experience how the hearts of believers are confirmed by seeing ancient predictions now being fulfilled.
Reply to Faustus the Manichaean 13:7
It is the Lord that made the earth by his strength, who set up the world by his wisdom, and by his understanding stretched out the sky,
Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ, ὁ ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ καὶ τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανόν,
Гдⷭ҇ь сотвори́вый зе́млю во крѣ́пости свое́й, ᲂу҆стро́ивый вселе́ннꙋю въ премꙋ́дрости свое́й, и҆ ра́зꙋмомъ свои́мъ прострѐ не́бо.
(Verse 12.) The one who made the earth in his strength, who established the world in his wisdom, and who stretched out the heavens in his understanding. He who makes the earth by His power, He is God the Father. But He also makes by His power the Lord the Savior. For Christ is the power of God and the wisdom of God (1 Corinthians 1:24). He Himself is both wisdom and the one by whom the heavens are stretched out. For He Himself spoke and they were made; He Himself commanded and they were created (Psalm 33:9); speaking to the Son: Let us make man in our image, and according to our likeness (Genesis 1:26).
Commentary on Jeremiah
and set abundance of waters in the sky, and brought up clouds from the ends of the earth; he made lightnings for the rain, and brought forth light out of his treasures.
καὶ πλῆθος ὕδατος ἐν οὐρανῷ, καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ἐποίησε καὶ ἐξήγαγε φῶς ἐκ θησαυρῶν αὐτοῦ.
Ко гла́сꙋ своемꙋ̀ дае́тъ мно́жество во́дъ на небесѝ: и҆ возведѐ ѡ҆́блаки ѿ послѣ́днихъ землѝ, блиста̑нїѧ въ до́ждь сотворѝ и҆ и҆зведѐ вѣ́тръ ѿ сокро́вищъ свои́хъ.
(Verse 13.) By his voice, he gives a multitude of waters in the sky, and he lifts up the clouds from the ends of the earth. He made lightning for rain, and he brings forth the wind from his storehouses. He gives a multitude of waters in the heavens at his voice. For all the doctrine of the Lord flows from the heavens, as David says: You will separate God a voluntary rain for your inheritance, and it was weakened, but you have perfected it. And he raises or brings forth the clouds from the ends of the earth (Psal. 67:10). The clouds, or the clouds by which God commanded that they should not rain a shower upon Israel (Isa. 5), are brought forth from the ends of the earth, of which one cloud spoke: For I think that God has set forth us the apostles last, as men appointed to death, because we are made a spectacle to this world, and to angels, and to men (1 Cor. 4:9). He made lightning into rain. For when the rain of doctrine comes down from heaven and nourishes the parched hearts of men, then you will find flashes and bright flashes of wisdom. And he brings forth winds from his treasuries; in them are all the treasures of hidden wisdom and knowledge.
Commentary on Jeremiah
Every man is deprived of knowledge, every goldsmith is confounded because of his graven images; for he has cast false gods, there is no breath in them.
ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως, κατῃσχύνθη πᾶς χρυσοχόος ἐπὶ τοῖς γλυπτοῖς αὐτοῦ, ὅτι ψευδῆ ἐχώνευσεν, οὐκ ἔστι πνεῦμα ἐν αὐτοῖς·
Бꙋ́й сотвори́сѧ всѧ́къ человѣ́къ ѿ ᲂу҆ма̀ (своегѡ̀), постыдѣ́сѧ всѧ́къ златодѣ́льникъ во и҆зваѧ́нїихъ свои́хъ, ꙗ҆́кѡ лѡ́жнаѧ слїѧ̀, нѣ́сть дꙋ́ха въ ни́хъ:
If "everyone has become foolish from knowledge," and Paul is a man, Paul has become foolish from knowledge because he knows in part, prophesies in part, has become foolish from knowledge because he sees through a mirror, sees dimly, sees and comprehends matters in small part and—if one can say—an infinitely tiny part. And seen from the opposite, you will understand that everyone has become foolish from knowledge. There are sins of Jerusalem, sins also of Sodom, but in comparison with the worse sins of Jerusalem, the sins of Sodom are righteousness. For Sodom, he said, was justified due to you. Thus, as the sins of Sodom are not righteousness but injustice, and as there arises righteousness when compared with a greater injustice, so this is understood as knowledge seen from the opposite. The knowledge that is in Paul, with respect to that knowledge that is in the heavens, is as foolishness compared with the mature knowledge. Hence, everyone was made foolish by knowledge. In considering I think something such as this, the Preacher said, I have said, "I will become wise." And it was made far from me, beyond what was, and deep, so deep; who will discover it?
Homilies on Jeremiah 8:7
The psalmist writes, “Such knowledge is too wonderful for me. It is high; I cannot attain unto it.” In another: “When I thought how I might know this, it was too painful for me until I went into the sanctuary of God and considered their latter end.” And later in the same psalm, “I was as a beast before you; nevertheless I am continually with you.” And Jeremiah says, “Every person is become brutish and without knowledge.”
Against the Pelagians 1.15
(Verse 14.) Every man has become foolish because of his knowledge; every artisan is put to shame by his idols. For what he has made is false and there is no spirit in them. All men have become fools because of knowledge. Though that Paul, though Peter, though Moses, and Abraham may be wise, in comparison to God, all their wisdom will be considered as nothing: hence, even the foolishness of God is wiser than men. Every artist who sculpted images without a heart is confused and what he created is false. But if every person is ignorant of knowledge, everything false that he made is foolish. And there is no spirit in them. It should be noted that in this chapter, wind and spirit are called by one name among the Hebrews, Rûaḥ (); but he calls it the Spirit of sanctification, which cannot be found in the minds of heretics.
Commentary on Jeremiah
But haply for a time as the false gods. For because they can be called gods, but cannot be so, for a time they are even called so. For what saith the Prophet, or what warneth He to be said to them? This shall ye say to them, “The gods that have not made the heavens and the earth, even they shall perish from the earth, and from those that are under the heavens.” He is not such a god: for our God is above all gods. Above all what gods? “For all the gods of the nations are idols, but the Lord made the heavens.” The same then is our God. “This is God, even our God.”
Expositions of the Psalms 48.14
He said, “The gods that have not made the heavens and the earth, let them perish from the earth, and from under the heaven.” He said not, The gods that have not made the heavens and earth, let them perish from the heaven and from the earth; because they never were in heaven: but what did he say? “Let them perish from the earth, and from under the heaven.” As if, while the word earth was repeated, the repetition of the word heaven were wanting (because they never were in heaven): he repeateth the earth twice, since it is under heaven. “Let them perish from the earth, and from under the heaven,” from their temples. Consider if this be not now taking place; if in a great measure it hath not already happened: for what, or how much, hath remained? The idols remained rather in the hearts of the pagans, than in the niches of the temples.
Expositions of the Psalms 99.2
They are vain works, wrought in mockery; in the time of their visitation they shall perish.
μάταιά ἐστιν, ἔργα ἐμπεπαιγμένα, ἐν καιρῷ ἐπισκοπῆς αὐτῶν ἀπολοῦνται.
сꙋ́єтна сꙋ́ть дѣла̀, смѣ́хꙋ достѡ́йна, во вре́мѧ посѣще́нїѧ своегѡ̀ поги́бнꙋтъ.
(Verse 15.) They are worthless and fit only for ridicule. They will perish at the time of their visitation. They are vain and worthy of laughter. For who would not laugh when they see the images of heretics? Either they are rustic and wooden, or they are composed in beautiful language and contain silver, or they are admittedly simulated with their own sense and falsely promise the image of gold. In the time of their visitation, they will perish. Heresy is valuable for a time, so that the chosen ones may be made manifest and proven. But when the visitation of God comes and His foolish eye sees everything, all things fall silent (I Cor. XI).
Commentary on Jeremiah
Such is not the portion of Jacob; for he that formed all things, he is his inheritance; the Lord is his name.
οὐκ ἔστι τοιαύτη μερὶς τῷ ᾿Ιακώβ, ὅτι ὁ πλάσας τὰ πάντα αὐτὸς κληρονομία αὐτοῦ, Κύριος ὄνομα αὐτῷ.
Нѣ́сть сицева́ѧ ча́сть і҆а́кѡвꙋ, ꙗ҆́кѡ созда́вый всѧ̑ то́й є҆́сть, и҆ і҆и҃ль же́злъ достоѧ́нїѧ є҆гѡ̀, гдⷭ҇ь си́лъ и҆́мѧ є҆мꙋ̀.
(Verse 16.) It is not like these, the portion of Jacob. For He who formed all things, He is, and Israel is the rod of His inheritance; the Lord of hosts is His name. There is no one like these people of Jacob: those who have supplanted the Jews and destroy heretics every day. But the part of God is the Saints: of whom the prophet says: My part, O Lord. For he who formed all things, he is (Psalm 72:26): who made and fashioned all things, both in spirit and in body. And Israel is the rod of his inheritance. Whoever is upright in God or perceives God with understanding, is the scepter of his inheritance. Whose name is the Lord Almighty, or of Hosts, for this means the Lord of Hosts, which is written in Hebrew as the Lord Sabaoth.
Commentary on Jeremiah
He has gathered thy substance from without that lodged in choice [vessels].
Συνήγαγεν ἔξωθεν τὴν ὑπόστασίν σου, κατοικοῦσα ἐν ἐκλεκτοῖς.
Собра̀ ѿвнѣ̀ и҆мѣ́нїе, ѡ҆бита́ющее во и҆збра́нныхъ,
17–18(Vers. 17, 18.) Gather from the land your confusion, you who dwell in siege; for thus says the Lord: Behold, I will cast far away the inhabitants of the earth this time, and I will afflict them that they may be found. LXX: It has gathered from outside its substance, which dwells in the fortified place. For thus says the Lord: Behold, I will overthrow the inhabitants of this land, and I will afflict them, that they may be found. Jerusalem is commanded to gather whatever substance it has outside into the heavily fortified city, and to prepare provisions for a long siege. For never in the past has it been threatened about the future and long time, but now about the imminent captivity, which is soon to come. Gather, he says, both from outside and from the land, that is, from your fields, your possessions or confusion. For whatever you have, it is worthy of confusion: which, although you may prepare these things, learn the words of the Lord about them. Behold, in this case, at this time, I will cast, or rather throw far away the inhabitants of this land like a sling: for which the Seventy translated 'I will supplant' and 'I will make them fall.' For the Hebrew word Colea (), Aquila and Symmachus interpreted it as σφενδονήσω. And the meaning is: I will cast like a sling with all my might, and thus I will besiege them: and I will distress and constrain them, so that all may be found in the city, and they may not be able to escape the disaster.
Commentary on Jeremiah
For thus saith the Lord, Behold, I [will] overthrow the inhabitants of this land with affliction, that thy plague may be discovered.
ὅτι τάδε λέγει Κύριος· ἰδοὺ ἐγὼ σκελίζω τοὺς κατοικοῦντας τὴν γῆν ταύτην ἐν θλίψει, ὅπως εὑρεθῇ ἡ πληγή σου·
поне́же та́кѡ гл҃етъ гдⷭ҇ь: сѐ, а҆́зъ ѿве́ргꙋ ѡ҆бита́тєли землѝ сеѧ̀ въ ско́рби и҆ смꙋщꙋ̀ и҆̀хъ, ꙗ҆́кѡ да ѡ҆брѧ́щетсѧ ꙗ҆́зва твоѧ̀.
Alas for thy ruin! thy plague is grievous: and I said, Surely this is thy wound, and it has overtaken thee.
οὐαὶ ἐπὶ συντρίμματί σου, ἀλγηρὰ ἡ πληγή σου, κἀγὼ εἶπα· ὄντως τοῦτο τὸ τραῦμά μου καὶ κατέλαβέ με·
Го́ре во сокрꙋше́нїи твое́мъ, болѣ́зненна ꙗ҆́зва твоѧ̀: а҆́зъ же рѣ́хъ: вои́стиннꙋ сїѧ̀ болѣ́знь моѧ̀ (є҆́сть) и҆ ѡ҆б̾ѧ́тъ мѧ̀, жили́ще моѐ ѡ҆пꙋстѣ̀, поги́бе:
(Verse 19.) Woe is me for my brokenness, my grievous wound. LXX: Woe is you for your brokenness, your grievous wound. According to the Hebrew text, Jerusalem itself speaks, expressing that it has been heavily afflicted and endures an incurable wound. However, according to the LXX, it is the Prophet who speaks to Jerusalem and laments over its brokenness and its wound.
But I say, truly this is my weakness (or my wound), and I will bear it (or it seizes me). Jerusalem itself speaks: whatever I suffer, I suffer by my own fault: I understand my wound which seizes me, or I will endure the wrath of the Lord, for I have sinned against Him.
Commentary on Jeremiah
Thy tabernacle is in a ruinous state, it has perished; and all thy curtains have been torn asunder: my children and my cattle are no more: there is no more any place for my tabernacle, [nor] place for my curtains.
ἡ σκηνή μου ἐταλαιπώρησεν, ὤλετο, καὶ πᾶσαι αἱ δέρρεις μου διεσπάσθησαν· οἱ υἱοί μου καὶ τὰ πρόβατά μου οὐκ εἰσίν, οὐκ ἔστιν ἔτι τόπος τῆς σκηνῆς μου, τόπος τῶν δέρρεών μου.
ски́нїѧ моѧ̀ ѡ҆пꙋстѣ̀, поги́бе, и҆ всѧ̑ кѡ́жи моѧ̑ растерза́шасѧ: сынѡ́въ мои́хъ и҆ ѻ҆ве́цъ мои́хъ нѣ́сть, нѣ́сть ктомꙋ̀ мѣ́ста ски́нїи мое́й, мѣ́ста ко́жамъ мои̑мъ:
(Verse 20.) My tent has been devastated, all my ropes have been torn (or all my skins have been ripped), my sons have left me (or my sheep), and there is no one left ((Alternatively: remaining)): there is no one to extend my tent any further (or there is no place beyond my tent) and to set up my skins. Jerusalem laments the ease with which its city is overthrown, not by walls and fortifications completely destroyed, but by the removal of tents and tabernacles. The tabernacle, he says, that is, my dwelling, was suddenly taken away. All my cords were broken. He preserves the metaphor of the tabernacle, that is, all my coverings were torn. My sons have left me, that is, my livestock, which is added by the Septuagint, does not fit the story. For in a long siege, how could sheep and livestock be taken away from Jerusalem, which even if they had been there, would have been consumed by famine? And they do not remain, that is, they are not. For they have not been translated into Chaldean, but a great part of them has been completely destroyed and wiped out. There is no one to extend my tent anymore: there is no one to restore me and lay the foundations of my walls, which have been laid down to the ground.
Commentary on Jeremiah
For the shepherds have become foolish, and have not sought the Lord; therefore the whole pasture has failed, and [the sheep] have been scattered.
ὅτι οἱ ποιμένες ἠφρονεύσαντο καὶ τὸν Κύριον οὐκ ἐξεζήτησαν· διὰ τοῦτο οὐκ ἐνόησε πᾶσα ἡ νομὴ καὶ διεσκοσπίσθησαν.
поне́же ѡ҆бꙋѧ́ша па́стырїе и҆ гдⷭ҇а не взыска́ша, сегѡ̀ ра́ди не ᲂу҆разꙋмѣ̀ всѐ ста́до и҆ расточе́но бы́сть.
(Verse 21.) Because the shepherds acted foolishly and did not seek the Lord: therefore, they did not understand, and the whole flock was scattered. Through the fault and dispersal of the shepherds and sheep, the culpability and scattering of the people is described. For the princes acted foolishly and did not seek the Lord, whom they should have sought with their whole heart: therefore, they did not see the coming evils, or did not understand the Lord, and the whole multitude of Jerusalem was scattered here and there.
Commentary on Jeremiah
The Lord protested against their wickedness through the voice of the prophet, saying, “Alas for the shepherds, who destroy and scatter the sheep of my inheritance,” and again, “The shepherds have become foolish and have not sought the Lord. Therefore did none of the flock understand and were scattered.” Such, then, was their state. But we are under the rule of the chief Shepherd of all, even Christ, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.
Commentary on Luke, Homily 126
He refers to the kings and priests as [stupid] shepherds because they were the guardians of this wandering people.
On Jeremiah 3:10
Behold, there comes a sound of a noise, and a great earthquake from the land of the north, to make the cities of Juda a desolation, and a resting-place for ostriches.
φωνὴ ἀκοῆς ἰδοὺ ἔρχεται καὶ σεισμὸς μέγας ἐκ γῆς βορρᾶ τοῦ τάξαι τὰς πόλεις ᾿Ιούδα εἰς ἀφανισμὸν καὶ κοίτην στρουθῶν.
Гла́съ слы́шанїѧ, сѐ, грѧде́тъ и҆ трꙋ́съ ве́лїй ѿ землѝ сѣ́верныѧ, да положи́тъ гра́ды і҆ꙋ̑дины въ запꙋстѣ́нїе и҆ во ѡ҆бита́нїе ѕмїє́мъ {стрꙋ́ѳѡмъ}.
(Verse 22) A voice of the cry, behold it comes, and a great commotion from the land of the North: to make the cities of Judah desolate, a habitation of dragons (or a den of ostriches). And as Symmachus has interpreted, of sirens: for which in Hebrew, Thannim () is put. The words of the prophet: Behold, he says, the noise and the tumult of the Babylonian coming is heard, and great commotion, or earthquake, from the land of the North: to reduce all the cities of Judah, with the inhabitants being killed, into desolation, and to make dragons dwell instead of men, and all venomous creatures, or ostriches, which animal itself is familiar with desolation and is born and nurtured in the wilderness. Certainly, we can understand certain sirens, monsters, and phantoms of demons. All of these things that both past and present speech have described, let us refer them to times of persecution of the Church, when the tabernacles of the Lord are overthrown, and all the dwelling of the Church is reduced to solitude. And in order for all these things to happen, it is the fault of the shepherds, who acted foolishly and did not seek the Lord, nor understand Him, and therefore the whole flock is scattered.
Commentary on Jeremiah
I know, O Lord, that man’s way is not his own; neither shall a man go, and direct his going.
οἶδα, Κύριε, ὅτι οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, οὐδὲ ἀνὴρ πορεύσεται καὶ κατορθώσει πορείαν αὐτοῦ.
Вѣ́мъ, гдⷭ҇и, ꙗ҆́кѡ нѣ́сть человѣ́кꙋ пꙋ́ть є҆гѡ̀, нижѐ мꙋ́жъ по́йдетъ и҆ и҆спра́витъ ше́ствїе своѐ.
(Verse 23) I know, Lord, that it is not in man to direct his own steps: nor is it in man, to walk and guide his own footsteps. Let the new preachers be ashamed, who say that each one is ruled by his own will, when even the Prophet says: It is not in man to direct his own steps (Psalm 36:23). And let David sing in his lyric song: The steps of man are directed by the Lord, and his way he greatly desires. Whether this is referring to what we suffer from the Babylonians, it is not due to their strength, but to our own merit and your indignation.
Commentary on Jeremiah
“All are governed by their own free choice.” What Christian can bear to hear this? For if not one, or a few or many, but all of us are governed by our own free choice, what becomes of the help of God? How do you explain the proverb that “A person’s goings are ordered by the Lord?” Or “A person’s way is not in himself”? Or “No one can receive anything, unless it be given him from above”? And elsewhere, “What do you have that you did not receive?”
Against the Pelagians 1.27
The saints have never claimed that their own efforts would have enabled them to find their way along the road they were traveling to perfect virtue. Rather, they sought it from the Lord, praying, “Direct me in your truth” and “direct the road I take in your sight.” And someone else asserts that he grasped this not only through faith but also through direct experience of how things are: “I learned, Lord, that a person is no master of the road he takes, nor is it in man’s power as he goes his way to control his steps.” The Lord had this to say to Israel: “I will lead him on, like a greening fir tree, and the fruit you bear comes from me.”
Conference 1:3.13
Unless God works in us, we cannot be partakers of any virtue. For indeed, without this Good, nothing is good. Without this Light, nothing is bright. Without this Wisdom, nothing is wise. Without this Justice, nothing is right. For the Lord says through the mouth of Isaiah, "I am, I am the Lord, and there is no one besides me who saves," and through Jeremiah, "I know, O Lord, that the way of a person is not in him. Neither is it in a person to direct his way."
The Call of All Nations 1:8
Jeremiah, explaining that humankind receives wisdom from God, states, "I know, O Lord, that the way of a person is not his. Neither is it of a person … to direct his way." Again the Lord proclaims through the same prophet that God effects the conversion of a heart to him and says, "I will bring them again into this land. And I will build them up again and not pull them down. And I will plant them and pluck them up. And I will give them a heart to know me, that I am the Lord. And they shall be my people and I will be their God, because they shall return to me with whole heart."
The Call of All Nations 1:24
It is clear, therefore, from what was said at first and what was added, that the verse "I know, Lord, that the people's way is not their own," neither subjects our free will to nature's enslavement nor submits our affairs to an ordained necessity. Instead, it expressly teaches us that the Lord God keeps his hand on the tiller of the universe and wisely directs it. He provides blessings but also corrects with justice whenever he perceives that despite his extended long-suffering we persist in evildoing.
On Jeremiah 3:10.23-25
Chasten us, O Lord, but with judgment; and not in wrath, lest thou make us few.
παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει καὶ μὴ ἐν θυμῷ, ἵνα μὴ ὀλίγους ἡμᾶς ποιήσῃς.
Накажѝ на́съ, гдⷭ҇и, ѻ҆ба́че въ сꙋдѣ̀, а҆ не въ ꙗ҆́рости, да не ᲂу҆ма́леныхъ на́съ сотвори́ши.
24–25(Verse 24, 25.) Rebuke me, O Lord, but with justice, not in your anger, lest you reduce me to nothing. Pour out your indignation on the nations that do not know you, and on the provinces (or generations) that have not invoked your name, for they have devoured Jacob and consumed his dwelling place, and they have scattered (or reduced to desolation) his glory (or pasture). We also read this passage in the psalm: O Lord, do not rebuke me in your anger; do not discipline me in your wrath (Psalm 6:1; 38:1). And the meaning is this: We indeed deserve all that we endure, and we deserve much greater things than what we suffer. Nevertheless, I beseech you, that you may correct me as a father, not as an adversary: that you may correct me as a son, and not punish me as an enemy (Hebrews 12); for you discipline every son whom you receive, and you correct Jerusalem through every pain and scourge. However, the enemies who do not know you, and the provinces or regions who have not invoked your name, should not feel your judgment, but rather your displeasure (Psalm 88). For you have handed us over to be corrected. But they have made their yoke heavier: they have not spared the elderly, and they have afflicted the little ones: they have eaten us up and completely devoured us, and they have reduced Jerusalem to such desolation that they have plundered both public and private buildings and killed your people.
Commentary on Jeremiah
The inspired author knows the usefulness of discipline and understands that the Lord is exercising loving-kindness in applying it to human beings. This is the reason he asks to have a share in it. God exercises goodness in applying correction, and correction produces knowledge. Likewise the prophet Jeremiah begs, "Correct us, O Lord, but in just measure, not in anger, lest you make us few." Thus, a sick person who longs for health goes in search of a cure through cutting by steel and burning.
Commentary on the Psalms 119:34
Pour out thy wrath upon the nations that have not known thee, and upon the families that have not called upon thy name: for they have devoured Jacob, and consumed him, and have made his pasture desolate.
ἔκχεον τὸν θυμόν σου ἐπὶ ἔθνη τὰ μὴ εἰδότα σε καὶ ἐπὶ γενεάς, αἳ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο, ὅτι κατέφαγον τὸν ᾿Ιακὼβ καὶ ἐξανήλωσαν αὐτὸν καὶ τὴν νομὴν αὐτοῦ ἠρήμωσαν.
И҆злі́й гнѣ́въ тво́й на ꙗ҆зы́ки не зна́ющыѧ тѧ̀ и҆ на племена̀, ꙗ҆̀же и҆́мене твоегѡ̀ не призва́ша, ꙗ҆́кѡ поѧдо́ша і҆а́кѡва и҆ потреби́ша є҆го̀ и҆ па́жить є҆гѡ̀ ѡ҆пꙋстоши́ша.
Hear ye the word of the Lord, which he has spoken to you, O house of Israel.
ΑΚΟΥΣΑΤΕ τὸν λόγον Κυρίου, ὃν ἐλάλησεν ἐφ’ ὑμᾶς, οἶκος ᾿Ισραήλ·
Слы́шите сло́во гдⷭ҇не, є҆́же гл҃а гдⷭ҇ь на ва́съ, до́ме і҆и҃левъ.