Jeremiah 18
Commentary from 11 fathers
Jeremias, saying, Arise, and go down to the potter’s house, and there thou shalt hear my words.
ἀνάστηθι, καὶ κατάβηθι εἰς οἶκον τοῦ κεραμέως, καὶ ἐκεῖ ἀκούσῃ τοὺς λόγους μου.
востанѝ и҆ сни́ди въ до́мъ скꙋде́льничь, и҆ та́мѡ ᲂу҆слы́шиши словеса̀ моѧ̑.
So I went down to the potter’s house, and behold, he was making a vessel on the stones.
καὶ κατέβην εἰς τὸν οἶκον τοῦ κεραμέως, καὶ ἰδοὺ αὐτὸς ἐποίει ἔργον ἐπὶ τῶν λίθων·
И҆ снидо́хъ въ до́мъ скꙋде́льничь, и҆ сѐ, то́й творѧ́ше дѣ́ло на ка́менехъ.
3–6The prophet Jeremiah addresses the Jews in these words: “And I went down to the potter’s house. Behold, he made a work on the stones. The vessel that he made in his hands was broken. Again he made another vessel, as it pleased him to make it. And the word of the Lord came to me, saying, ‘Cannot I do to you as this potter, O house of Israel? Behold, you are like the clay of the potter in my hands.’ ” For I call your attention to this, that, as I said, after human transgression the great Hand was not content to leave as a trophy of victory its own work, debased by the evil one, who wickedly injured it from motives of envy, but moistened and reduced it to clay, as a potter breaks up a vessel, that by the remodeling of it all the blemishes and bruises in it may disappear, and it may be made afresh faultless and pleasing.
On the Resurrection 1:6-7
3–6When, therefore, God speaks of an irremediable calamity, he does not say vessels of the potter, but an earthen vessel. When, for instance, he wished to teach the prophet and the Jews that he delivered up the city to an irremediable calamity, he bade him take an earthen wine vessel, and crush it before all the people and say, “Thus shall this city be destroyed, be broken in pieces.” But when he wishes to hold out good hopes to them, he brings the prophet to a pottery and does not show him an earthen vessel but shows him a vessel of clay, which was in the hands of the potter, falling to the ground. He brings him to saying, “If this potter has taken up and remodeled his vessel that has fallen, shall I not much rather be able to restore you when you have fallen?” It is possible therefore for God not only to restore those who are made of clay, through the washing of regeneration, but also to bring back again to their original state, on their careful repentance, those who have received the power of the Spirit and have fallen from grace into ruin.
Instructions to Catechumens 1:4
3–6Whatever is discerned by the eyes arrives to the judgment and understanding of the soul through every other sense, through hearing, smelling, tasting and touching, but is retained even more so by the mind. Thus, the prophet was commanded to go to the potter’s house and there to hear the instructions of the Lord. “When,” he says, “I arose and went down to the potter’s house, he was making something on the wheel,” which the Seventy translated with the ambiguous and misleading word “stones,” for abanim and organum, both meaning “potter’s wheel,” are sometimes called stones, depending on the region and local dialect. “When,” he continues, “I discerned that the vessel that he was making out of clay suddenly fell apart,” this occurred by the providential agency of God, that the artisan’s hand, unwittingly, would create a parable by its mistake. Then the potter who had destroyed his clay vessel on the turning wheel made of it something else, as seemed to him the thing to do. And immediately the Lord said to the prophet, “If this potter has such power that he can remake something out of the same clay that disintegrated, am I not able to do the same for you who seem to have perished?”
Six Books on Jeremiah 4:2.4-7
And the vessel which he was making with his hands fell: so he made it again another vessel, as it seemed good to him to make [it].
καὶ ἔπεσε τὸ ἀγγεῖον, ὃ αὐτὸς ἐποίει ἐν ταῖς χερσὶν αὐτοῦ, καὶ πάλιν αὐτὸς ἐποίησεν αὐτὸ ἀγγεῖον ἕτερον, καθὼς ἤρεσεν ἐνώπιον αὐτοῦ τοῦ ποιῆσαι.
И҆ разби́сѧ сосꙋ́дъ, є҆го́же то́й творѧ́ше ѿ гли́ны рꙋка́ма свои́ма: и҆ па́ки то́й сотворѝ и҆з̾ негѡ̀ и҆́ный сосꙋ́дъ, ꙗ҆́коже ᲂу҆го́дно во ѻ҆́чїю є҆гѡ̀ твори́ти.
By his passion, therefore, Christ made perfect that human flesh that had been brought down to death by the first man's sin and restored it by the power of his resurrection. Sitting on God's right hand, he placed it in the highest heavens. In view of this, the apostle says, "Who has raised us up together and has made us sit together in the heavenly places." It was he, you see, who was the potter mentioned by the prophet Jeremiah: "The vessel that had fallen from his hand and was broken, he again raised up with his hands and formed anew, as it seemed good in his eyes." So it seemed good to him to raise the mortal and corruptible body he had assumed from the rocky tomb, and, rendering it immortal and incorruptible, to place it no longer in an earthly environment but in heaven at his Father's right hand.
Commentary on the Apostles' Creed 29
And the word of the Lord came to me, saying,
καὶ ἐγένετο λόγος Κυρίου πρός με λέγων·
И҆ бы́сть сло́во гдⷭ҇не ко мнѣ̀, рекꙋ́щее:
Shall I not be able, O house of Israel, to do to you as this potter? behold, as the clay of the potter are ye in my hands.
εἰ καθὼς ὁ κεραμεὺς οὗτος οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς, οἶκος ᾿Ισραήλ; ἰδοὺ ὡς ὁ πηλὸς τοῦ κεραμέως ὑμεῖς ἐστε ἐν ταῖς χερσί μου.
є҆да̀, ꙗ҆́коже скꙋде́льникъ се́й, не возмогꙋ̀ сотвори́ти ва́съ, до́ме і҆и҃левъ; речѐ гдⷭ҇ь: сѐ, ꙗ҆́коже бре́нїе въ рꙋкꙋ̀ скꙋде́льника, та́кѡ вы̀ є҆стѐ, до́ме і҆и҃левъ, въ рꙋкꙋ̀ моє́ю:
What do you mean, Paul? Am I to be subject to God in the same way the clay is to the potter? Yes, Paul says. For the distance between God and man is as great as the distance between the potter and the clay. Rather the distance is not merely as great but much greater. The potter and the clay are of one and the same substance. It is just as Job said: “I admit it as for those who dwell in houses of clay, because we are ourselves formed from the same clay.” If a man seems more beautiful to look upon than clay, this difference was not produced by a change of nature but by the wisdom of the craftsman. Why? Because you are no different from the clay. If you refuse to believe this, let the coffins and the cremation urn convince you. And you will know that this is the truth if you have gone to visit the tombs of your ancestors. Therefore, there is no difference between the clay and the potter.
Against the Anomoeans 2:35-36
[If] I shall pronounce a decree upon a nation, or upon a kingdom, to cut them off, and to destroy [them];
πέρας λαλήσω ἐπὶ ἔθνος ἢ ἐπὶ βασιλείαν τοῦ ἐξᾶραι αὐτοὺς καὶ τοῦ ἀπολλύειν,
наконе́цъ возгл҃ю на ꙗ҆зы́къ и҆ на ца́рство, да и҆скореню̀ и҆̀хъ и҆ разорю̀ и҆ расточꙋ̀ ѧ҆̀:
7–10(Verses 7-10) Suddenly (or at the highest point), I will speak against a nation and against a kingdom, to uproot (or remove) and to destroy, and to utterly destroy it. If that nation turns away from the evil that I have spoken against it, I will relent and not carry out the harm that I planned to do to it. And suddenly (or at the highest point), I will speak about a nation and a kingdom, to build and to plant it. If he does evil in my eyes, so that he does not hear my voice, I will repent of the good that I have spoken to do to him. And in order to signify free will, he says that he both announces evil to a nation and kingdom, or to that one, and again good things: yet not that this will actually happen that he himself has predicted; but rather the opposite will occur, so that good things happen to evil people if they have repented, and bad things happen to good people if they have turned to sin after making promises. And we say this, not because God is unaware that this or that nation or kingdom will come into existence, but because he allows a person to follow their own will, so that they may receive rewards or punishments according to their own choice and their own merit. Not immediately will everything that happens be the accomplishment of man, but of his grace who has bestowed all things: so that the freedom of choice must be reserved, in such a way that the grace of the bestower excels in all things, according to that prophetic saying: Unless the Lord builds the house, they labour in vain that build it. Unless the Lord guards the city, he watches in vain who guards it (Psalm 126:1-2). For it is not of the one who wills, nor of the one who runs, but of God who shows mercy (Romans 9).
Commentary on Jeremiah
7–10Moreover, that he might signify thereby the freedom of the will, the Lord said that he would announce punishments and rewards to the nations and to this king or that king. It was not that these events that he had predicted were to happen, but rather that good may be brought out of evil if they repented, or evil brought out of good if, after their resolutions, they returned to sin. Our point here is not that God was ignorant of what the nations and kings would do, but rather that he had endowed the human person with his own will, so that he would receive either a reward or a punishment on the basis of his own merit. Yet, what happens is not entirely dependent on a person, but also the grace that God has bestowed on all, for the freedom of the will must be restrained so that the grace of the Giver would excel in all things, according to the prophecy: “Unless the Lord builds the house, its builders labor for nothing; unless the Lord keeps the city, do the guards watch over it in vain.” For “it is not of the one who wills or of the one who runs, but of the God who has mercy.”
Six Books on Jeremiah 4:2.4-7
7–8[Daniel 4:27] "'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity, and thine iniquities by showing mercy to the poor. Perhaps God will forgive thy transgressions.'" Since he had previously pronounced the sentence of God, which of course cannot be altered, how could he exhort the king to deeds of charity and acts of mercy towards the poor? This difficulty is easily solved by reference to the example of King Hezekiah, who Isaiah had said was going to die (Isaiah 38:1); and again, to the example of the Ninevites, to whom it was said: "Yet forty days, and Nineveh shall be destroyed" (Jonah 3:4). And yet the sentence of God was changed in response to the prayers of Hezekiah and the city of Nineveh, not by any means because of the ineffectualness of the judgment itself but because of the conversion of those who merited pardon. Morever in Jeremiah God states that He threatens evil for the nation (Jeremiah 18:7-8), but if it does that which is good, He will alter His threats to bestow mercy. Again, He affirms that He directs His promises to the man who does good; and if the same man thereafter works evil, He says that He changes His decision, not with regard to the men themselves, but with regard to their works which have thus changed in character. For after all, God is not angered at men but at their sins; and when no sins inhere in a man, God by no means inflicts a punishment which has been commuted. In other words, let us say that Nebuchadnezzar performed deeds of mercy toward the poor in accordance with Daniel's advice, and for that reason the sentence against him was delayed of execution for twelve months. But because he afterwards while walking about in his palace at Babylon said boastingly: "Is this not the great Babylon which I myself have built up as a home for the king by the might of my power and the glory of my name?" therefore he lost the virtue of his charitableness by reason of the wickedness of his pride.
"It may be that God will forgive thy sins." In view of the fact that the blessed Daniel, foreknowing the future as he did, had doubts concerning God's decision, it is very rash on the part of those who boldly promise pardon to sinners. And yet it should be recognized that indulgence was promised to Nebuchadnezzar in return, as long as he wrought good works. Much more, then, is it promised to other men who have committed less grievous sins than he. We read in Jeremiah also of God's direction to the people of the Jews, that they should pray for the Babylonians, inasmuch as the peace of the captives was bound up with the peace of the captors themselves (Jeremiah 29:7).
St. Jerome, Commentary on Daniel, CHAPTER FOUR
7–8You may as well accuse God of falsehood because he said by the mouth of Jonah: “Yet three days, and Nineveh shall be overthrown.” But God will reply by the mouth of Jeremiah, “At what instant I shall speak concerning a nation and concerning a kingdom, to pluck up, and to break down and to destroy it; if that nation, concerning which I have spoken, turns from its evil, I will repent of the evil that I thought to do to them. And at what instant I shall speak concerning a nation and concerning a kingdom, to build and to plant it; if it does evil in my sight, that it obeys not my voice, then I will repent of the good, wherewith I said I would benefit them.” Jonah, on a certain occasion, was indignant because, at God’s command, he had spoken falsely; but his sorrow was proved to be ill founded, since he would rather speak truth and have a countless multitude perish than speak falsely and have them saved.
Against the Pelagians 3.6
7–8Do not despair of salvation, God is saying. Even if I condemn a nation and threaten ultimate punishment, if I see their repentance, I extend mercy instead of inflicting punishment. If I promise an abundance of blessings, but they scorn me and embrace wickedness, I shall not fulfill the promise of blessings. Knowing this, then, do not despair of better things, but apply repentance and reap salvation.
On Jeremiah 4:18.7-8
7–8If only the sinner would have recourse to repentance as quickly as God is willing to change that fixed sentence. Listen to the Lord through the prophet promise the greatest hope to the human race: “Finally I shall speak against a nation and against a kingdom, to root out and destroy them. If that nation shall turn from all of their evil deeds, I also shall repent of the evil that I thought to do to them.” Behold how great is our God’s goodness to us, and learn whether he will refuse his mercy, since he longs to change his sentence if we are converted. Therefore, let us turn to him, dearly beloved, and not wish to defer the amendment of our ways until the end of our life.
Sermon 109:2
and that nation turn from all their sins, then will I repent of the evils which I purposed to do to them.
καὶ ἐπιστραφῇ τὸ ἔθνος ἐκεῖνο ἀπὸ πάντων τῶν κακῶν αὐτῶν, καὶ μετανοήσω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς.
и҆ а҆́ще ѡ҆брати́тсѧ ꙗ҆зы́къ то́й ѿ всѣ́хъ лꙋка́вствъ свои́хъ, то̀ раска́юсѧ ѡ҆ ѡ҆ѕлобле́нїихъ, ꙗ҆̀же помы́слихъ сотвори́ти и҆̀мъ:
And [if] I shall pronounce a decree upon a nation and kingdom, to rebuild and to plant [it];
καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι,
и҆ наконе́цъ рекꙋ̀ на ꙗ҆зы́къ и҆ ца́рство, да возсози́ждꙋ и҆ насаждꙋ̀ ѧ҆̀,
and they do evil before me, so as not to hearken to my voice, then will I repent of the good which I spoke of, to do it to them.
καὶ ποιήσωσι τὰ πονηρὰ ἐναντίον μου τοῦ μὴ ἀκούειν τῆς φωνῆς μου, καὶ μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς.
и҆ а҆́ще сотворѧ́тъ лꙋка̑ваѧ пред̾ ѻ҆чи́ма мои́ма, є҆́же не послꙋ́шати гла́са моегѡ̀, то̀ раска́юсѧ ѡ҆ благи́хъ, ꙗ҆̀же гл҃ахъ сотвори́ти и҆̀мъ.
God, who does not repent, is said to repent according to the Scripture.… Concerning the repentance of God, we are demanded to defend ourselves. To repent seems to be culpable and unworthy not only of God but also of the wise person. For I cannot conceive of a wise person repenting. Rather, when a person repents, supposing the customary use of the word, he repents for not having decided to be good. But God, who knows in advance what happens in the future, is unable not to have decided to be good and to repent for this. How, then, has the Scripture brought forth this phrase that says, “I will repent”?… Whenever the Scriptures speak theologically about God in relation to himself and do not involve his plan for human matters, they say that he is “not as a human.” … But whenever the divine plan involves human matters, it carries the human intellect and manners and way of speaking. If we are talking with a two-year-old child, we speak inarticulately because of the child.… Something of this sort also seems to me the case with God, whenever he manages the race of humankind and especially those still infants.… If any of us should hear those who talk to children, will he say that this old person has become senseless, this man has forgotten his beard, the age of a person? Or is it granted that out of consideration when he converses with the child he does not speak in an elderly or adult language but in a childlike language?
Homilies on Jeremiah 18:6.2-4
Since we really do repent, when he talks with us who repent God says, “I repent,” and when he threatens us, he does not pretend to know in advance, but he threatens as one speaking to babes. He does not pretend that he knows all things before their generation, but as one who, so to speak, plays the part of a babe, he pretends not to know the future. And he threatens the nation on account of its sins and says, “If the nation repents, I will repent.” O God, when you were threatening, did you not know in advance whether the nation will or will not repent? When you were promising, did you not know whether the person or the nation to whom the word is directed does not remain worthy of the promises? Yes, of course, but he pretends.
Homilies on Jeremiah 18:6.5
And now say to the men of Juda, and to the inhabitants of Jerusalem, Behold, I prepare evils against you, and devise a device against you: let every one turn now from his evil way, and amend your practices.
καὶ νῦν εἰπὸν πρὸς ἄνδρας ᾿Ιούδα καὶ πρὸς τοὺς κατοικοῦντας ῾Ιερουσαλήμ· ἰδοὺ ἐγὼ πλάσσω ἐφ’ ὑμᾶς κακὰ καὶ λογίζομαι ἐφ’ ὑμᾶς λογισμόν· ἀποστραφήτω δὴ ἕκαστος ἀπὸ ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ καλλίονα ποιήσατε τά ἐπιτηδεύματα ὑμῶν.
И҆ нн҃ѣ рцы̀ ко мꙋжє́мъ і҆ꙋ̑динымъ и҆ ѡ҆бита́телємъ і҆ерⷭ҇ли́ма, рекі́й: сїѧ̑ речѐ гдⷭ҇ь: сѐ, а҆́зъ творю̀ на ва́съ ѕла̑ѧ и҆ мы́шлю на ва́съ ᲂу҆мышле́нїе: да ѡ҆брати́тсѧ ᲂу҆́бѡ кі́йждо ѿ пꙋтѝ своегѡ̀ лꙋка́вагѡ, и҆ и҆спра́вите пꙋти̑ ва́шѧ и҆ ᲂу҆мышлє́нїѧ ва̑ша.
I affirm that “wickedness” in this context does not signify something that can be referred to the Creator’s nature, as though he were evil, but to his authority, because he is a judge. It was in view of this that he declared, “It is I who create evils,” and, “Behold, I send evils against you.” These are not evils of ill doing but evils of vengeance—and I have already cleared away the ill repute of these by showing them to be fit and proper for a judge. As then, though described as evils, they are no matter of disrepute in a judge, nor by being so described do they stigmatize the judge as evil, so also “wickedness” in this context must now be understood as that which, deriving from those judiciary evils, is along with them proper to a judge.… As then his purpose, being a just one, was not evil, he had decided on it for justice’s sake, not from wickedness. Yet the Scripture has described the punishment itself as “wickedness” because of the well-deserved evil of what they were to suffer.
Against Marcion 2.24
(Verse 11) Now therefore say to the men of Judah and the inhabitants of Jerusalem, Thus says the Lord: Behold, I am devising evil against you and devising a plan against you. Return everyone from his evil way, and amend your ways and your deeds. The Lord fulfills the parable which He had taught by both His words and His appearance, and He says: Behold, I am devising evil against you, like a potter shaping clay. But the evil mentioned by Isaiah, who says, 'Making peace and creating evil' (Isa. 45:7), is not evil in itself, but appears as evil to those who suffer it. And I am pondering a plan against you, that is, to pass judgment according to your deserts. Change your ways, and direct your paths, so that punishment may be changed to prosperity.
Commentary on Jeremiah
And they said, We will quit ourselves like men, for we will pursue our perverse ways, and we will perform each the lusts of his evil heart.
καὶ εἶπαν· ἀνδριούμεθα, ὅτι ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα καὶ ἕκαστος τὰ ἀρεστά τῆς καρδίας αὐτοῦ τῆς πονηρᾶς ποιήσομεν.
И҆ реко́ша: ᲂу҆крѣпи́мсѧ, и҆́бо по развраще́нїємъ на́шымъ по́йдемъ, и҆ кі́йждо ᲂу҆го́дное се́рдца своегѡ̀ лꙋка́вагѡ сотвори́мъ.
(Verse 12) But they say, That is in vain! We will follow our own plans, and will every one act according to the stubbornness of his evil heart. Those, he said, who have spoken otherwise: We will be strengthened, namely in evil works, or according to Aquila, we have despaired, and according to Symmachus, we have fallen away, both of which offend God; so that either he thinks he cannot be saved at all, or he has fallen away in his mind to appease God. And after our thoughts, he said, we will go. Where then is there free will without the grace of God, and judgment of one's own will, when it is a great offense to follow one's own thoughts and to do the will of an evil heart?
Commentary on Jeremiah
Therefore thus saith the Lord; Enquire now among the nations, who has heard such very horrible things as the virgin of Israel has done?
διὰ τοῦτο τάδε λέγει Κύριος· ἐρωτήσατε δὴ ἐν ἔθνεσι· τίς ἤκουσε τοιαῦτα φρικτά, ἃ ἐποίησε σφόδρα παρθένος ᾿Ισραήλ;
Сегѡ̀ ра́ди сїѧ̑ гл҃етъ гдⷭ҇ь: вопроси́те нн҃ѣ ꙗ҆зы́кѡвъ, кто̀ слы́ша сицева̑ѧ стра̑шнаѧ, ꙗ҆̀же сотворѝ ѕѣлѡ̀ дѣ́ва і҆и҃лева;
Who would not grieve over such things and say, “How is the faithful city become a harlot?” How would not the Lord say to some of those who are now walking in the spirit of Jeremiah, “Have you seen what the virgin of Israel has done to me?” I betrothed her to me in trust, in purity, in righteousness, in judgment, in pity, and in mercy; as I promised her through Hosea the prophet. But she loved strangers, and while I, her husband, was yet alive, she is called adulteress and is not afraid to belong to another husband.
Letter 46:3
(Verse 13) Therefore, thus says the Lord: Inquire of the nations, who has heard such dreadful things, which the virgin of Israel has done exceedingly? Therefore he brings this forward, saying: Inquire of the nations, and all the nations around, who has done this, who has heard of serving idols, what great things the virgin Israel has done? And he calls her a virgin because she has served only one God, as the Prophet says: God is known in Judah, his name is great in Israel (Psalm 75:2).
Commentary on Jeremiah
Will fertilising streams fail [to flow] from a rock, or snow [fail] from Libanus? will water violently impelled by the wind turn aside?
μὴ ἐκλείψουσιν ἀπὸ πέτρας μαστοὶ ἢ χιὼν ἀπὸ τοῦ Λιβάνου; μὴ ἐκκλινῇ ὕδωρ βιαίως ἀνέμῳ φερόμενον;
є҆да̀ ѡ҆скꙋдѣ́ютъ ѿ ка́мене сосцы̀, и҆лѝ снѣ́гъ ѿ лїва́на; є҆да̀ ᲂу҆клони́тсѧ вода̀ ѕѣ́льнѡ вѣ́тромъ носи́маѧ;
(Verse 14.) Will the snow of Lebanon's mountain fail from the rock of the field? Or can the rushing, cold waters be removed? Septuagint: Will the breasts fail from the rock, or the snow from Lebanon, or will the violently lifted water decline? It sounds like something similar to Virgil's (Eclogue I, 60 seq.)
Therefore, the gentle deer will feed in the sky, and the naked fish will leave the straits on the shore, before her face glides in our breast. And in another place (Aeneid. I, 611 seqq.)
While the rivers flow in the seas, while the shadows traverse the mountains, while the vaulted sky feeds the stars, your honor, name, and praises shall always remain. Just as, he says, the snow cannot fail from the summits of Lebanon; nor can it be overcome by any amount of sunlight so as to melt entirely; and the flowing streams from the mountains, by no means dry up in the fountains: so my name, which is steadfast of its own accord and everlasting, cannot be changed, and yet when all the other things of nature observe their order, my people have forgotten me. Sequitur enim:
Commentary on Jeremiah
For my people have forgotten me, they have offered incense in vain, and they fail in their ways, [leaving] the ancient tracks, to enter upon impassable paths;
ὅτι ἐπελάθοντό μου ὁ λαός μου, εἰς κενὸν ἐθυμίασαν· καὶ ἀσθενήσουσιν ἐν ταῖς ὁδοῖς αὐτῶν σχοίνους αἰωνίους τοῦ ἐπιβῆναι τρίβους οὐκ ἔχοντας ὁδὸν εἰς πορείαν
поне́же забы́ша менѐ лю́дїе моѝ всꙋ́е жрꙋ́ще, и҆ и҆знемо́гꙋтъ на пꙋте́хъ свои́хъ и҆ на стезѧ́хъ вѣ́чныхъ, є҆́же взы́ти на стєзѝ не и҆мꙋ́щыѧ пꙋтѝ на хожде́нїе,
(Verse 15) Because my people have forgotten me, offering sacrifices in vain and stumbling in their ways, in the paths of the world (or eternal) in order to walk through them on an untrodden journey. Whoever forgets God and forsakes him, who says: 'I am the way' (John 14:6); offers sacrifices to foreign gods, stumbles in his own ways, not God's, and forsakes the ancient and eternal paths, which are trodden by the footsteps of all who worship God. But these truly have walked on an untrodden path, and having abandoned the worship of God, they have revered idols, for which the punishment that follows is inflicted.
Commentary on Jeremiah
to make their land a desolation, and a perpetual hissing; all that go through it shall be amazed, and shall shake their heads.
τοῦ τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμὸν καὶ σύριγμα αἰώνιον· πάντες οἱ διαπορευόμενοι δι’ αὐτῆς ἐκστήσονται καὶ κινήσουσι τὴν κεφαλὴν αὐτῶν.
є҆́же положи́ти зе́млю свою̀ въ запꙋстѣ́нїе и҆ во звизда́нїе вѣ́чное: всѧ́къ, и҆́же пре́йдетъ по не́й, почꙋди́тсѧ и҆ покива́етъ главо́ю свое́ю:
(Verse 16.) So that their land became a desolation and an eternal hissing, everyone who passes by it will be astonished and shake his head. And because they have forsaken the worship of God and followed the wicked paths of idolatry, therefore their land has been reduced to a wilderness and a wonder of all hissing, so that those who once saw the land and the flourishing city now see it as a desert and a heap of ashes, and they marvel and are astonished, and show the confusion of their souls by the movement of their bodies; for this is to shake the head and demonstrate the astonishment of the mind in silence. That which we understand to be more fully and accurately fulfilled after the coming of the Lord, when no Jew is allowed to enter the land and the holy City by law; but when they come to the earth, they marvel and weep over the prophecies of the Prophets, fulfilled by their deeds.
Commentary on Jeremiah
I will scatter them before their enemies like an east wind; I will shew them the day of their destruction.
ὡς ἄνεμον καύσωνα διασπερῶ αὐτοὺς κατὰ πρόσωπον ἐχθρῶν αὐτῶν, δείξω αὐτοῖς ἡμέραν ἀπωλείας αὐτῶν.
ꙗ҆́коже вѣ́тръ палѧ́щь разсѣ́ю и҆̀хъ пред̾ враги̑ и҆́хъ, хребе́тъ, а҆ не лицѐ покажꙋ̀ и҆̀мъ въ де́нь поги́бели и҆́хъ.
(Verse 17) Like a burning wind, I will scatter them before the enemy (or enemies); I will show them my back, not my face, on the day of their destruction. Until this day, God's judgment remains on the Jews. They were scattered before the enemy devil or enemy demons throughout the entire world; and as they invoke the name of God in the synagogues of Satan day and night, God shows them his back, not his face, so that they may understand that he is constantly withdrawing and never coming to them. But this is the time of the destruction of the Jews, from the passion of the Savior until the end of the age: so that after the fullness of the Gentiles has come in, then all Israel may be saved (Rom. 11).
Commentary on Jeremiah
Then they said, Come, and let us devise a device against Jeremias; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and we will hear all his words.
Καὶ εἶπαν· δεῦτε καὶ λογισώμεθα ἐπὶ ῾Ιερεμίαν λογισμόν, ὅτι οὐκ ἀπολεῖται νόμος ἀπὸ ἱερέως καὶ βουλὴ ἀπὸ συνετοῦ καὶ λόγος ἀπὸ προφήτου· δεῦτε καὶ πατάξωμεν αὐτὸν ἐν γλώσσῃ καὶ ἀκουσόμεθα πάντας τοὺς λόγους αὐτοῦ.
И҆ реко́ша: прїиди́те и҆ ᲂу҆мы́слимъ на і҆еремі́ю совѣ́тъ, и҆́бо не поги́бнетъ зако́нъ ѿ свѧще́нника, ни совѣ́тъ ѿ премꙋ́драгѡ, ни сло́во ѿ проро́ка: прїиди́те и҆ порази́мъ є҆го̀ ѧ҆зы́комъ, и҆ не во́нмемъ всѣ̑мъ словесє́мъ є҆гѡ̀.
This expresses the thought both of the Jews at that time against Jeremiah, or the Lord our Savior, and of the heretics today against the Lord’s servants. They seek to spread slander and to precede holy people with an accusation, nor do they think about the truthfulness of what they say but only of the lies that they disseminate. For they boast that the law and the counsel and the speech of God remain in their priests and wise people and false prophets, even though Scripture says, “Wisdom will not enter a deceptive soul.”
Six Books on Jeremiah 4:8.2
(Verse 18) And they said: Come, let us devise schemes against Jeremiah, for the law will not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, let us attack him with the tongue, and let us not pay attention to all his words. These are the thoughts of the Jews against Jeremiah, or the Lord Savior, then and today, of the heretics against his servants, to construct calumnies and preempt the holy men with accusations, not considering what they speak of truth, but what they fabricate in lies. For they boast in their priests, and in their wise men, and in their false prophets, that the law and counsel of God, and the word, will remain, as the Scripture says: Wisdom will not enter a malicious soul.
Commentary on Jeremiah
Hear me, O Lord, and hear the voice of my pleading.
εἰσάκουσόν μου, Κύριε, καὶ εἰσάκουσον τῆς φωνῆς τοῦ δικαιώματός μου.
Вонмѝ, гдⷭ҇и, мнѣ̀ и҆ ᲂу҆слы́ши гла́съ ѡ҆правда́нїѧ моегѡ̀.
19–21(Verse 19 and following) Attend, O Lord, to me: and hear the voice of my adversaries. Is evil repaid for good, because they have dug a pit for my soul? Remember that I stood in your presence, to speak good for them, and to turn away your wrath from them. Therefore, let their children become a byword, and let them be led into the hands of the sword. May their wives be without children and widows, and may their husbands be killed by death, may their young men be pierced by the sword in battle, may the cry be heard from their houses. Indeed, these things were suffered by the people of Judah under the type of the Savior, which were subsequently fulfilled more fully and perfectly in Christ. And after the coming of the Babylonians, they were devastated. But they were completely fulfilled in Christ, and after the city was destroyed by the Roman sword, they were put to death, not because of idolatry, which was not present at that time, but because of the killing of the Son of God, when the whole people cried out together: Take him away, take him away; we have no king but Caesar (John 19:15). And their curse is a complete eternal damnation; His blood is upon us, and upon our children (Matthew 27:25). For they dug a pit for Christ, and said: Let us remove him from the land of the living (Isaiah 53:8). He showed them such great mercy, that while standing in the presence of the Father, he spoke good things for them, to turn away his anger from them, even saying on the cross: Father, forgive them; for they do not know what they are doing (Luke 23:34). We hasten through the obscure, in order to dwell in the clearer things, by no means interpreting the delusions of certain individuals or the captivity of the celestial Jerusalem, but rather pursuing a clear history and a most evident prophecy, with every confidence in words and meanings.
Commentary on Jeremiah
Forasmuch as evil is rewarded for good; for they have spoken words against my soul, and they have hidden the punishment they [meant] for me; remember that I stood before thy face, to speak good for them, to turn away thy wrath from them.
εἰ ἀνταποδίδοται ἀντὶ ἀγαθῶν κακά; ὅτι συνελάλησαν ῥήματα κακὰ τῆς ψυχῆς μου καὶ τὴν κόλασιν αὐτῶν ἔκρυψάν μοι· μνήσθητι ἑστηκότος μου κατὰ πρόσωπόν σου τοῦ λαλῆσαι ὑπὲρ αὐτῶν ἀγαθά, τοῦ ἀποστρέψαι τὸν θυμόν σου ἀπ’ αὐτῶν.
Є҆да̀ воздаю́тсѧ ѕла̑ѧ за блага̑ѧ; ꙗ҆́кѡ глаго́лаша словеса̀ на дꙋ́шꙋ мою̀ и҆ мꙋчи́тельство своѐ сокры́ша мѝ. Помѧнѝ стоѧ́вшаго мѧ̀ пред̾ тобо́ю, є҆́же глаго́лати за ни́хъ блага̑ѧ, да ѿвращꙋ̀ гнѣ́въ тво́й ѿ ни́хъ.
Therefore do thou deliver their sons to famine, and gather them to the power of the sword: let their women be childless and widows; and let their men be cut off by death, and their young men fall by the sword in war.
διὰ τοῦτο δὸς τοὺς υἱοὺς αὐτῶν εἰς λιμὸν καὶ ἄθροισον αὐτοὺς εἰς χεῖρας μαχαίρας· γενέσθωσαν αἱ γυναῖκες αὐτῶν ἄτεκνοι καὶ χῆραι, καὶ οἱ ἄνδρες αὐτῶν γενέσθωσαν ἀνῃρημένοι θανάτῳ καὶ οἱ νεανίσκοι αὐτῶν πεπτωκότες μαχαίρᾳ ἐν πολέμῳ.
Сегѡ̀ ра́ди да́ждь сы́ны и҆́хъ въ гла́дъ и҆ соберѝ и҆̀хъ въ рꙋ́цѣ меча̀: да бꙋ́дꙋтъ жєны̀ и҆́хъ безча̑дны и҆ вдѡвы̀, и҆ мꙋ́жїе и҆́хъ да бꙋ́дꙋтъ ᲂу҆бїе́ни сме́ртїю, и҆ ю҆́нѡши и҆́хъ да падꙋ́тъ мече́мъ на ра́ти:
Let there be a cry in their houses: thou shalt bring upon them robbers suddenly: for they have formed a plan to take me, and have hidden snares for me.
γενηθήτω κραυγὴ ἐν ταῖς οἰκίαις αὐτῶν, ἐπάξεις ἐπ’ αὐτοὺς ληστὰς ἄφνω, ὅτι ἐνεχείρησαν λόγον εἰς σύλληψίν μου, καὶ παγίδας ἔκρυψαν ἐπ’ ἐμέ.
да бꙋ́детъ во́пль въ домѣ́хъ и҆́хъ: наведѝ на ни́хъ разбо́йники внеза́пꙋ, поне́же совѣща́ша сло́во, да и҆́мꙋтъ мѧ̀, и҆ сѣ̑ти скры́ша на мѧ̀.
22–23(Vers. 22, 23.) For he brings upon them suddenly a robber, because they dug a pit to capture me, and hid snares for my feet. But you, Lord, know all their counsel against me to bring about my death. Do not forgive their iniquity, and let not their sin be blotted out from your sight. Let them be overthrown (or let them stumble) before you; in the time of your anger, deal with them (or do to them). If we understand this from Jeremiah, let us refer the sudden robber to Nebuchadnezzar; if we understand it from the Savior, which is both truer and better, let us refer it to the Roman army. And so that the sentence of God may not seem unjust, he explains what they did against the Son of God, Christ, and what they suffered. But what he concludes, that you may not show favor to their wickedness, and their sin may not be blotted out from your presence, is by no means contrary to the previous sentence, in which he intercedes for the people to the Father; but after the time for repentance has passed, and they persist in their wickedness, the people and the elders are punished not so much for themselves as for others, so that their unavenged sin may not harm others by example. And what he brings forward: That those who stumble, or fall, in your sight, are similar to that of Isaiah and the Apostle Peter. And you will not stumble like on a stone of offense, and a rock of scandal (Isaiah VIII, 14; I Peter II, 8). The Prophet also mentions this in the Psalms: The stone which the builders rejected has become the cornerstone. This has been done by the Lord (Psalm CXVII, 22).
Commentary on Jeremiah
And thou, Lord, knowest all their deadly counsel against me: account not their iniquities guiltless, and blot not out their sins from before thee: let their weakness come before thee; deal with them in the time of thy wrath.
καὶ σύ, Κύριε, ἔγνως ἅπασαν τὴν βουλὴν αὐτῶν ἐπ’ ἐμὲ εἰς θάνατον· μὴ ἀθῳώσῃς τὰς ἀδικίας αὐτῶν, καὶ τὰς ἁμαρτίας αὐτῶν ἀπὸ προσώπου σου μὴ ἐξαλείψῃς· γενέσθω ἡ ἀσθένεια αὐτῶν ἐναντίον σου, ἐν καιρῷ θυμοῦ σου ποίησον ἐν αὐτοῖς.
Ты́ же, гдⷭ҇и, вѣ́си ве́сь совѣ́тъ и҆́хъ на мѧ̀ въ сме́рть: да не ѡ҆чⷭ҇тиши беззакѡ́нїѧ и҆́хъ и҆ грѣхѡ́въ и҆́хъ ѿ лица̀ твоегѡ̀ да не и҆згла́диши: да бꙋ́детъ болѣ́знь и҆́хъ пред̾ тобо́ю, и҆ во вре́мѧ ꙗ҆́рости твоеѧ̀ сотворѝ и҆̀мъ.
The word that came from the Lord to
Ο λόγος ὁ γενόμενος παρὰ Κυρίου πρὸς ῾Ιερεμίαν λέγων·
Сло́во, є҆́же бы́сть ко і҆еремі́и ѿ гдⷭ҇а, рекꙋ́щее: