Jeremiah 25
Commentary from 8 fathers
which he spoke to all the people of Juda, and to the inhabitants of Jerusalem, saying,
ὃν ἐλάλησε πρὸς πάντα τὸν λαὸν ᾿Ιούδα καὶ πρὸς τοὺς κατοικοῦντας ῾Ιερουσαλὴμ λέγων·
є҆́же глаго́ла і҆еремі́а прⷪ҇ро́къ ко всѣ̑мъ лю́демъ і҆ꙋ̑динымъ и҆ ко всѣ̑мъ ѡ҆бита́телємъ і҆ерⷭ҇ли́ма, рекі́й:
(Verse 2) This is the first year of King Nebuchadnezzar of Babylon (which is not in the LXX. And it follows): What Jeremiah the Prophet spoke to all the people of Judah and to all the inhabitants of Jerusalem, saying. In the fourth year of the reign of King Jehoiakim, son of Josiah and father of Jeconiah, Nebuchadnezzar became the ruler in Babylon, and it happened that the year which was the first for Nebuchadnezzar in Babylon was the fourth for King Jehoiakim in Jerusalem. Finally, in the eighth year of his reign, Jechoniah, along with his mother and the princes, was led into captivity, having only reigned for three months after the death of his father, Joachim. However, Joachim was killed in the eleventh year of his reign in Jerusalem (2 Kings 24).
Commentary on Jeremiah
In the thirteenth year of Josias, son of Amos, king of Juda, even until this day for three and twenty years, I have both spoken to you, rising early and speaking,
ἐν τῷ τρισκαιδεκάτῳ ἔτει ᾿Ιωσία υἱοῦ ᾿Αμὼς βασιλέως ᾿Ιούδα καὶ ἕως τῆς ἡμέρας ταύτης εἴκοσι καὶ τρία ἔτη καὶ ἐλάλησα πρὸς ὑμᾶς ὀρθρίζων καὶ λέγων
въ третїена́десѧть лѣ́то і҆ѡсі́и сы́на а҆мѡ́сова, царѧ̀ і҆ꙋ́дина, и҆ да́же до днѐ сегѡ̀, сїѐ два́десѧть тре́тїе лѣ́то, бы́сть сло́во гдⷭ҇не ко мнѣ̀, и҆ глаго́лахъ къ ва́мъ, заꙋ́тра востаѧ̀ и҆ глаго́лѧ: и҆ не слы́шасте.
(Version 3.) From the thirteenth year of Josiah, son of Ammon, king of Judah, until this day, which is the twenty-third year, the word of the Lord came to me, and I spoke to you, rising up at night and speaking, but you did not listen. In the thirteenth year of the reign of Josiah, who reigned in Jerusalem for thirty-one years, Jeremiah began to prophesy, and he prophesied under him for nineteen years. After him, his son Joahaz became king, but he was immediately taken into captivity by Pharaoh Necho, king of Egypt, and his brother Joachim succeeded to the throne (2 Kings 23). In the fourth year of his reign, this message of the Lord comes to Jeremiah and thus it was the twenty-third year of the prophet Jeremiah, since he began speaking to the people. And he never ceased to preach, but every day, rising at dawn and in the night, he spoke to the people. And you have not listened, he says. But if, as the heretics want from the old things, the law was given once for help, and established precepts which we do or do not do according to our own will; how does the Prophet always thrust himself forward and daily repeat the commands of God, which, certainly once received, were enough for those to whom they were given, unless to show this, that we always need the help of God and can never be sufficient, what was given once, unless it is renewed daily by the reminder of the Lord?
And the Lord sent to all of you his servants the Prophets, rising up in the morning and sending them; and you did not listen. Not through one Prophet, but through all his people, God always warned, and as if he himself arose in watchful vigil and stood up in the morning, to warn his people. And you did not listen; so with the more frequent admonition, how much greater have been the sins of those who despise?
Commentary on Jeremiah
3–7He mentions the great number of years in order to emphasize God’s long-suffering in putting up with unbelievers for so long. I sent my servants the prophets to you, he says. I urged you to abandon the road to ruin and travel by the other road that produces life. I, in fact, promised you blessings for doing this. But you did not listen, and instead you chose the worship of idols. And to censure the purpose of this unbelief he went on, “So that you might provoke me by the works of your own hands to your own misfortune.” To provoke me, you committed those things, but then you also reaped their harmful effects then as well.
On Jeremiah 6:25.3-7
and I sent to you my servants the prophets, sending them early; (but ye hearkened not, and listened not with your ears;) saying,
καὶ ἀπέστελλον πρὸς ὑμᾶς τοὺς δούλους μου τοὺς προφήτας, ὄρθρου ἀποστέλλων, καὶ οὐκ εἰσηκούσατε καὶ οὐ προσέσχετε τοῖς ὠσὶν ὑμῶν,
И҆ посыла́ше гдⷭь къ ва́мъ всѣ́хъ ра̑бъ свои́хъ прⷪ҇рѡ́къ, востаѧ̀ заꙋ́тра и҆ посыла́ѧ: и҆ не слы́шасте, ни приклони́сте ᲂу҆ше́съ ва́шихъ, да слы́шите, є҆гда̀ гл҃аше:
4–6When the Jews often resisted wholesome precepts and departed from the divine law, going astray to the impious worship of false gods, then God filled just and chosen men with the Holy Spirit, appointing them as prophets in the midst of the people, by whom he might rebuke with threatening words the sins of the ungrateful people and nevertheless exhort them to repent of their wickedness. Unless they did this and, laying aside their vanities, returned to their God, it would come to pass that he would change his covenant, that is, bestow the inheritance of eternal life on foreign nations and collect to himself a more faithful people out of those who were aliens by birth. But they, when rebuked by the prophets, not only rejected their words but, being offended because they were scolded for their sins, killed the prophets with calculated tortures. All these things are sealed up and preserved in the sacred writings. For the prophet Jeremiah says, “I have sent to you my servants, the prophets. I sent them before light, and you hearkened not to me nor inclined your ears to hear when I said to you, ‘Return, you, every one from this evil way and from your wicked devices, and you shall dwell in that land that I have given to you and to your ancestors forever and ever. Do not go after strange gods to serve them, and do not provoke me to wrath by the works of your hands for afflicting you.’ ”
Divine Institutes 4:11
4–5(Verse 4, 5.) You did not incline your ears to listen when I said (Vulgate: said): Return to me, each one of you, from your evil ways and from your wicked thoughts. And you will dwell in the land that the Lord gave to you and your fathers from eternity to eternity. The hardness of the people was so great that they would not even assume the habit of listening and incline their ear, particularly when the Lord was warning them to turn each one from their evil ways and from their wicked thoughts. And, O infinite mercy, not to inflict punishment for crime, but to provoke to repentance, both for evil deeds, which the wicked way signifies, and for the worst thoughts, which are considered sin even without action. And He promises a reward, if they do what is commanded, that they may dwell in the land which was given to the fathers, and for the sins of their children to be removed. And He says: From age to age, or, from eternity to eternity, He shows the eternal gifts of God, if those to whom they are given are worthy.
Commentary on Jeremiah
Turn ye every one from his evil way, and from your evil practices, and ye shall dwell in the land which I gave to you and your fathers, of old and for ever.
λέγων· ἀποστράφητε ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς καὶ ἀπὸ τῶν πονηρῶν ἐπιτηδευμάτων ὑμῶν, καὶ κατοικήσετε ἐπὶ τῆς γῆς, ἧς ἔδωκα ὑμῖν καὶ τοῖς πατράσιν ὑμῶν, ἀπ’ αἰῶνος καὶ ἕως αἰῶνος.
ѿврати́тесѧ кі́йждо ѿ пꙋтѝ своегѡ̀ ѕла́гѡ и҆ ѿ ѕлѣ́йшихъ ᲂу҆мышле́нїй ва́шихъ, и҆ ѡ҆бита́ти бꙋ́дете въ землѝ, ю҆́же гдⷭ҇ь дадѐ ва́мъ и҆ ѻ҆тцє́мъ ва́шымъ, ѿ вѣ́ка да́же и҆ до вѣ́ка:
Go ye not after strange gods, to serve them, and to worship them, that ye provoke me not by the works of your hands, to do you hurt.
μὴ πορεύεσθε ὀπίσω θεῶν ἀλλοτρίων τοῦ δουλεύειν αὐτοῖς, καὶ τοῦ προσκυνεῖν αὐτοῖς, ὅπως μὴ παροργίζητέ με ἐν τοῖς ἔργοις τῶν χειρῶν ὑμῶν τοῦ κακῶσαι ὑμᾶς·
и҆ не ходи́те в̾слѣ́дъ богѡ́въ чꙋжди́хъ, є҆́же слꙋжи́ти и҆̀мъ и҆ покланѧ́тисѧ и҆̀мъ, да не прогнѣ́ваете мѧ̀ въ дѣ́лѣхъ рꙋ́къ ва́шихъ, є҆́же ѡ҆ѕло́бити ва́съ.
6–7(Verse 6, 7.) And do not go after foreign gods, to serve them and worship them; and do not provoke me to anger with the works of your hands, and I will not afflict you. But you did not listen to me, says the Lord, to provoke me to anger with the works of your hands, to your own harm. And this, I said to your forefathers, not to serve and worship foreign gods, and by doing so, provoke me to anger because of the works of your hands, so that I would do what I did not desire, and afflict you, and you did not listen to me. And what follows, says the Lord, that you have provoked me to anger with the works of your hands, for your own harm, is not found in the Septuagint.
Commentary on Jeremiah
But ye hearkened not to me.
καὶ οὐκ ἠκούσατέ μου.
И҆ не послꙋ́шасте мѧ̀, речѐ гдⷭ҇ь, є҆́же не подвиза́ти мѧ̀ ко гнѣ́вꙋ въ дѣ́лѣхъ рꙋкꙋ̀ ва́шєю на ѕло̀ ва́мъ.
Therefore thus saith the Lord; Since ye believed not my words,
διὰ τοῦτο τάδε λέγει Κύριος· ἐπειδὴ οὐκ ἐπιστεύσατε τοῖς λόγοις μου,
Сегѡ̀ ра́ди сїѧ̑ гл҃етъ гдⷭ҇ь си́лъ: поне́же не послꙋ́шасте слове́съ мои́хъ,
(Verse 8.) Therefore thus says the Lord of hosts: Because you have not listened to my words, behold, I will send and take all the families of the north, declares the Lord, and Nebuchadnezzar the king of Babylon, my servant, and I will bring them against this land and its inhabitants, and against all these surrounding nations. I will devote them to destruction, and make them a horror, a hissing, and an everlasting desolation. Moreover, I will banish from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the grinding of the millstones and the light of the lamp. This whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years. But the Lord sends forth angels to stir up the nations, or certainly moves such tribes, so that they may do the will of the Lord. And he calls his servant Nebuchadnezzar, not called as the prophets and all the saints are called, who truly serve the Lord; but so that in the destruction of Jerusalem, he may serve the will of the Lord: as the Apostle also speaks: Whom I have delivered to Satan, that they may learn not to blaspheme (1 Timothy 1:20). There is no doubt that the Chaldeans are located in the northern part, near the site of Jerusalem.
Commentary on Jeremiah
behold I will send and take a family from the north, and will bring them against this land, and against the inhabitants of it, and against all the nations round about it, and I will make them utterly waste, and make them a desolation, and a hissing, and an everlasting reproach.
ἰδοὺ ἐγὼ ἀποστέλλω καὶ λήψομαι τὴν πατριὰν ἀπὸ βορρᾶ καὶ ἄξω αὐτοὺς ἐπὶ τὴν γῆν ταύτην καὶ ἐπὶ τοὺς κατοικοῦντας αὐτὴν καὶ ἐπὶ πάντα τὰ ἔθνη τὰ κύκλῳ αὐτῆς καὶ ἐξερημώσω αὐτοὺς καὶ δώσω αὐτοὺς εἰς ἀφανισμὸν καὶ εἰς συριγμὸν καὶ εἰς ὀνειδισμὸν αἰώνιον·
сѐ, а҆́зъ послю̀ и҆ возмꙋ̀ всѧ̑ племена̀ сѣ̑верска, (речѐ гдⷭ҇ь,) и҆ навꙋходоно́сора царѧ̀ вавѷлѡ́нска раба̀ моего̀: и҆ приведꙋ̀ и҆̀хъ на зе́млю сїю̀ и҆ на ѡ҆бита́тєли є҆ѧ̀ и҆ на всѧ̑ ꙗ҆зы́ки, и҆̀же ѡ҆́крестъ є҆ѧ̀, и҆ ᲂу҆бїю̀ и҆̀хъ и҆ поста́влю и҆̀хъ во ᲂу҆́жасъ и҆ во звизда́нїе и҆ въ поноше́нїе вѣ́чное:
(Verse 9) And I will bring them upon this land and upon its inhabitants and upon all the nations around it. And I will destroy them and make them a horror, and a hissing, and an everlasting desolation. These are the rewards of those who despise and refuse to listen to the words of God. Therefore, whatever evil comes upon us, it is because of our sins. And all the nations were brought against Jerusalem in that way, just as they are brought against the negligent Church today, to destroy them and make them a horror, and a hissing, and an everlasting desolation, so that they may serve as an example and a wonder to all. But the hissing is a sign of a miracle and wonder; and eternal loneliness is found in those who do not have God as their guide.
Commentary on Jeremiah
And I will destroy from among them the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the scent of ointment, and the light of a candle.
καὶ ἀπολῶ ἀπ’ αὐτῶν φωνὴν χαρᾶς καὶ φωνὴν εὐφροσύνης, φωνὴν νυμφίου καὶ φωνὴν νύμφης, ὀσμὴν μύρου καὶ φῶς λύχνου.
и҆ погꙋблю̀ ѿ ни́хъ гла́съ ра́дости и҆ гла́съ весе́лїѧ, гла́съ жениха̀ и҆ гла́съ невѣ́сты, благоꙋха́нїе мѵ́ра и҆ свѣ́тъ свѣти́льника:
Israel … killed those who were sent, and not even before the Lord of the vineyard were they ashamed, but even he was slain by them. Truly, when he came and found no fruit in them, he cursed them through the fig tree, saying, “From now on, let there be no fruit from you.” The fig tree was dead and fruitless so that even the disciples wondered when it withered away. Then was fulfilled that which was spoken by the prophet: “I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of myrrh and the light of a lamp, and the whole land shall be destroyed.” For the whole service of the law has been abolished from them, and from now on and forever they remain without a feast.
Festal Letters 6:5-6
(Verse 10) And I will destroy from among them the voice of joy, and the voice of gladness; the voice of the bridegroom, and the voice of the bride; the sound of the millstone, and the light of the lamp. And the whole land shall be desolation and astonishment, and these things are proven today in the assembly of the wicked; so that their teachers do not teach the word of God, but hiss like a serpent. And the voice of joy and the voice of gladness perish in them, so that they never hear the words of the Apostle: Rejoice, again I say, rejoice (Philippians 4:4). The voice also of the bride, of the Ecclesiastical faith; and the voice of the bridegroom, of the Lord Savior: For he who has a bride, is the bridegroom (John III, 29). The voice of the mill, so that the grains are not crushed in it, and are given to the peoples for nourishment: and the light of the lamp, namely the teaching and knowledge (or, rather, the teaching and knowledge) of the Prophets. Finally, it is also said about John the Baptist: He was a shining lamp (John V, 35). And another Prophet: Your word, Lord, is a lamp to my feet, and a light to my paths (Psalm CXVIII, 105). All, he said, the land of heretics will be as a wasteland and in astonishment, when its final folly has been revealed.
Commentary on Jeremiah
And all the land shall be a desolation; and they shall serve among the Gentiles seventy years.
καὶ ἔσται πᾶσα ἡ γῆ εἰς ἀφανισμόν, καὶ δουλεύσουσιν ἐν τοῖς ἔθνεσιν ἑβδομήκοντα ἔτη.
и҆ бꙋ́детъ всѧ̀ землѧ̀ сїѧ̀ въ запꙋстѣ́нїе и҆ во ᲂу҆́жасъ, и҆ порабо́таютъ сі́и во ꙗ҆зы́цѣхъ царю̀ вавѷлѡ́нскꙋ се́дмьдесѧтъ лѣ́тъ.
11–13(Verse 11 and following) And these nations will serve the king of Babylon for seventy years. And when seventy years have been completed, I will punish the king of Babylon and that nation, says the Lord, for their iniquities, and the land of the Chaldeans, and I will make it an eternal wasteland. And I will bring upon that land all my words that I have spoken against it, all that is written in this book, which Jeremiah prophesied against all the nations. Just as Jerusalem, after seventy years, received back its former inhabitants and, having completed its punishments because it obeyed the command of God, now enjoys its former happiness; so the king of Babylon, who was lifted up in pride and trusted in his own strength, because he reigned among the nations and not according to the will of the Lord, will be destroyed when the Medes and Persians come. Ultimately, only the remains of the city of Babylon exist to this day. And the Lord placed her in everlasting solitude, and fulfilled all the words that are contained in the volume of this very prophet. For in the following, the sermon of Jeremiah describes the evils that Babylon is to suffer.
Commentary on Jeremiah
[Daniel 5:2] "Being now drunken, he therefore gave order that the golden and silver vessels be brought in which his father, Nebuchadnezzar, had taken away from the temple which was in Jerusalem, in order that the king might drink from them..." The Hebrews hand down some such story as this: that up until the seventieth year, on which Jeremiah had said (Jeremiah 25:11) that the captivity of the Jewish people would be released (a matter of which Zechariah also speaks [Zechariah 1:12] in the first part of his book), Belshazzar had esteemed God's promise to be of none effect; therefore he turned the failure of the promise into an occasion of joy and arranged a great banquet, scoffing somewhat at the expectation of the Jews and at the vessels of the Temple of God. Punishment, however, immediately ensued. And as to the fact that the author calls Nebuchadnezzar the father of Belshazzar, he does not make any mistake in the eyes of those who are acquainted with the Holy Scripture's manner of speaking, for in the Scripture all progenitors and ancestors are called fathers. This factor also should be borne in mind, that he was not sober when he did these things, but rather when he was intoxicated and forgetful of the punishment which had come upon his progenitor, Nebuchadnezzar.
St. Jerome, Commentary on Daniel, CHAPTER FIVE
We have seen the promises that God made to Abraham—to be the father, first, of the Jewish race according to the flesh, and second, of all nations who were to embrace the faith. The development in history of the City of God will show how these promises were kept. The end of the preceding book brought us up to the reign of King David. I shall now begin with his reign and treat of what ensued in as much detail as the theme of this book requires. There is a period that begins with the prophecies of Samuel and continues through the seventy years of the Babylonian captivity (which Jeremiah had foretold) and ends with the rebuilding of the temple, after the Israelites came home. This period is known as the age of the prophets, although, of course, the patriarch Noah, in whose lifetime the whole earth was destroyed by the flood, and others before and after him up to the time of the kings were prophets also. At least, they prefigured, in some fashion, many things touching the City of God and the kingdom of heaven and sometimes actually prophesied. Consequently, it is not too much to speak of these men as prophets; some of them are explicitly in Holy Scripture, for example, Abraham and Moses.
City of God 17.1
And when the seventy years are fulfilled, I will take vengeance on that nation, and will make them a perpetual desolation.
καὶ ἐν τῷ πληρωθῆναι τὰ ἑβδομήκοντα ἔτη, ἐκδικήσω τὸ ἔθνος ἐκεῖνο, φησὶ Κύριος, καὶ θήσομαι αὐτοὺς εἰς ἀφανισμὸν αἰώνιον·
Є҆гда́ же и҆спо́лнени бꙋ́дꙋтъ се́дмьдесѧтъ лѣ́тъ, посѣщꙋ̀ на царѧ̀ вавѷлѡ́нска и҆ на ꙗ҆зы́къ ѻ҆́ный, речѐ гдⷭ҇ь, беззакѡ́нїѧ и҆́хъ, и҆ на зе́млю халде́йскꙋ, и҆ положꙋ̀ тꙋ́ю въ запꙋстѣ́нїе вѣ́чное,
And I will bring upon that land all my words which I have spoken against it, even all things that are written in this book. (Mas. 34) THE PROPHECIES OF JEREMIAS AGAINST THE NATIONS OF AELAM.
καὶ ἐπάξω ἐπὶ τὴν γῆν ἐκείνην πάντας τοὺς λόγους μου, οὓς ἐλάλησα κατ’ αὐτῆς, πάντα τὰ γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ. ___ ῝Α ἐπροφήτευσεν ῾Ιερεμίας ἐπὶ τὰ ἔθνη. - (Μασ. ΜΘ´
и҆ наведꙋ̀ на зе́млю ѻ҆́нꙋ всѧ̑ словеса̀ моѧ̑, ꙗ҆̀же гл҃ахъ на ню̀, всѧ̑ пи̑саннаѧ въ кни́зѣ се́й, и҆ є҆ли̑ка прⷪ҇ро́чествова і҆еремі́а на всѧ̑ ꙗ҆зы́ки:
Thus saith the Lord, The bow of Aelam is broken, even the chief of their power.
Τὰ Αἰλάμ. - Τάδε λέγει Κύριος· συνετρίβη τὸ τόξον Αἰλάμ, ἀρχὴ δυναστείας αὐτῶν.
ꙗ҆́кѡ рабо́таша и҆̀мъ, є҆гда̀ бѣ́ша ꙗ҆зы́цы мно́зи и҆ ца́рїе вели́цы, и҆ возда́мъ и҆̀мъ по дѣлѡ́мъ и҆́хъ и҆ по творе́нїю рꙋ́къ и҆́хъ,
(Verse 14) Because many nations and great kings have served them, and I will repay them according to their deeds and according to the works of their hands. This is not found in the Septuagint. However, it signifies that Jeremiah prophesied not only against Babylon, but against the other nations that were in the Babylonian army and fought against the people of the Lord. Finally, it is said in the following verses against Egypt, and the Philistines, and Moab, and Ammon, and Edom, and Damascus, and Kedar, and the kingdoms of Hazor and Elam, and finally against Babylon and the land of Chaldea.
Commentary on Jeremiah
And I will bring upon Aelam the four winds from the four corners of heaven, and I will disperse them toward all these winds; and there shall be no nation to which they shall not come—even the outcasts of Aelam.
καὶ ἐπάξω ἐπὶ Αἰλὰμ τέσσαρας ἀνέμους ἐκ τῶν τεσσάρων ἄκρων τοῦ οὐρανοῦ καὶ διασπερῶ αὐτοὺς ἐν πᾶσι τοῖς ἀνέμοις τούτοις, καὶ οὐκ ἔσται ἔθνος, ὃ οὐχ ἥξει ἐκεῖ, οἱ ἐξωσμένοι Αἰλάμ.
є҆ли́кѡ проречѐ і҆еремі́а до всѣ́хъ стра́нъ: та́кѡ бо гл҃етъ гдⷭ҇ь бг҃ъ і҆и҃левъ: возмѝ ча́шꙋ вїна̀ нерастворе́ннагѡ {Є҆вр.: ꙗ҆́рости сеѧ̀.} ѿ рꙋкѝ моеѧ̀, да напои́ши всѧ̑ ꙗ҆зы́ки, къ ни̑мже а҆́зъ послю́ тѧ.
In the same way in which physicians apply remedies to the sick, in order that by careful treatment they may recover their health, God so deals toward those who have lapsed and fallen into sin, is proved by this, that the cup of God's fury is ordered, through the agency of the prophet Jeremiah, to be offered to all nations, that they may drink it, and be in a state of madness and vomit it forth. In doing which, God threatens them, saying that if anyone refuses to drink, he shall not be cleansed. By this certainly it is understood that the fury of God's vengeance is profitable for the purgation of souls.
On First Principles 2:10.6
15–29Know that it was foretold that wars would continue frequently to prevail, death and famine accumulate anxiety, health would be shattered by raging diseases and the human race be wasted by the desolation of pestilence. It was predicted that evils should be multiplied in the last times and that misfortunes should be varied and that as the day of judgment is now drawing near, the censure of an indignant God should be more and more aroused for the scourging of the human race. For these things do not happen, as your false complaining and ignorant inexperience of the truth asserts and repeats, because your gods are not worshiped by us, but because God is not worshiped by you. For since he is Lord and Ruler of the world and all things are carried on by his will and direction, nor can anything be done save what he has done or allowed to be done, certainly when those things occur that show the anger of an offended God, they happen not on account of us by whom God is worshiped, but they are called down by your sins and by what you deserve, by whom God is neither in any way sought or feared, because your vain superstitions are not forsaken, nor is the true religion known in such a way that he who is the one God over all might alone be worshiped and petitioned. Finally, listen to himself speaking with a divine voice at once instructing and warning us: “You will worship the Lord your God, and him only shall you serve.” And again, “You will have no other gods but me.” And again, “Do not go after other gods to serve them, and do not worship them, and do not provoke me to anger with the works of your hands to destroy you.”
Treatise V. An Address to Demetrianus 5-6
15–29Consider and observe, my hearer, that if God had provided hope for Sodom and its companions, he would not have overthrown them with fire and brimstone, the sign of the last day of the world. Instead, he would have delivered them over to one of the kingdoms to be chastised. This is what was written, for instance, when Jeremiah caused the nations and kingdoms to drink the cup of wrath. Concerning each one of the cities, he said that after they shall “drink the cup, I will turn back the captivity of Elam, of Tyre, of Sidon, of the children of Ammon, and of Moab and of Edom.” Concerning each one of these kingdoms he said, “In the last days I will turn back its captivity.” Now we see that Tyre was inhabited and was opulent after it had wandered seventy years, and after it had received the reward of its harlotries and after it had committed fornication with all the kingdoms. And Tyre took the harp, and played it sweetly and multiplied its music. And also the region of Elam is inhabited and opulent. And with regard to Babylon Jeremiah said, “Babylon shall fall and shall not rise.” And look! Up to the present day it continues in desolation and will do so forever. And also about Jerusalem he said, “The virgin of Israel shall fall and shall not rise again. She is forsaken on the ground, and there is none to raise her up.” For if the prophecy is true that Jeremiah spoke about Babylon, also that about Jerusalem is true and worthy of faith. And Isaiah said to Jerusalem, “I will not again be angry with you, nor will I reprove you.” He truly will not be angry with Jerusalem ever again, nor will he reprove her forever; for that which is in desolation he will not reprove, nor will she provoke him to wrath.
Demonstrations 21:6
15–17(Verse 15 and following) For thus says the Lord God of Israel to me (Vulgate adds 'of hosts, and is silent to me'): take the cup of wine of fury (or strong drink) from my hand, and give it to all the nations to which I send you, and they shall drink it, and become intoxicated (Vulgate says 'disorderly') (or vomit); and they shall become mad because of the sword that I will send among them. And I took the cup from the hand of the Lord, and gave it to all the nations to which the Lord sent me. The drinking of the cup, and the cup of wine, whether unmixed or mixed, which is called ἀκράτου in Greek, is an indication of the Lord's furious wrath, so that all nations who have waged war against God's people may drink from the cup of the Lord's fury, about which Isaiah writes against Jerusalem: 'You have drunk the cup of fury, the chalice of ruin, and have drained it out, therefore arise' (Isa. 51:17). This cup, however, is drunk by all nations so that they may vomit and become insane. That which a certain corrupt interpreter takes in a good sense: so that, like a cathartic potion, it compels whatever bile and phlegm and harmful humor is in the chest to exit and restores its original health. It also takes the Savior for Jeremiah, in that he offered himself to all nations to which he was sent, so that they would abandon idolatry and devote themselves to the worship of God. The following will show that this is contrary to Holy Scripture. For they are offered not for remedy, as he wishes, but for punishment, deservedly served in a bitter cup.
Commentary on Jeremiah
15–17The pouring out of the cup—and that a cup of pure or unmixed wine (which is called akratos in Greek)—is a sign of the Lord’s wrath so that all the nations who have waged war against the people of God will drink from the cup of the wrath of the Lord. Also, Isaiah writes concerning this cup against Jerusalem, “You have drunk and emptied the drinking cup of wrath, the cup of destruction; therefore, arise!” But that cup is being drunk by all nations so that they can vomit and be maddened. To be sure, an unsound interpretation understands this cup in a good sense, so that like a purgative it forces out whatever bile or phlegm or noxious humor is in the chest and restores pristine health. This interpretation understands the Savior instead of Jeremiah as the one who would make all the nations drink it, to whom also he was sent, so that when they had rejected idolatry they might dedicate themselves to the worship of God. But the words that follow will show that this is contrary to the Holy Scripture, for they are made to drink of the cup of pure wine not as a remedy (as this interpretation wants to understand it) but as a punishment.
Six Books on Jeremiah 5:14
15–18And he calls God's punishment the "cup of unmixed wine." … By "drinking" and "vomiting" Jeremiah implies they have had enough, and in their "raving," he alludes to the terrible nature of their punishment. Then the prophet further relates how Jerusalem and the cities that paid tribute to it, along with their kings and rulers, were made to drink this cup.
On Jeremiah 6:25
He gives the name drinking cup to punishment, as also in another psalm, "In the hand of the Lord there is a cup of wine, full of a strong mixture," and a little later, "all the sinners of the earth will drink it." This drinking cup blessed Jeremiah was ordered to offer to the nations.
Commentary on the Psalms 11:4
And I will put them in fear before their enemies that seek their life; and I will bring evils upon them according to my great anger; and I will send forth my sword after them, until I have utterly destroyed them.
καὶ πτοήσω αὐτοὺς ἐναντίον τῶν ἐχθρῶν αὐτῶν τῶν ζητούντων τὴν ψυχὴν αὐτῶν καὶ ἐπάξω ἐπ’ αὐτοὺς κακὰ κατά τὴν ὀργὴν τοῦ θυμοῦ μου καὶ ἐπαποστελῶ ὀπίσω αὐτῶν τὴν μάχαιράν μου ἕως τοῦ ἐξαναλῶσαι αὐτούς.
И҆ и҆спїю́тъ и҆ и҆зблю́ютъ {Є҆вр.: и҆ смѧтꙋ́тсѧ.}, и҆ ѡ҆бꙋѧ́ютъ ѿ лица̀ меча̀, є҆го́же а҆́зъ послю̀ средѣ̀ и҆́хъ.
And I will set my throne in Aelam, and will send forth thence king and rulers.
καὶ θήσω τὸν θρόνον μου ἐν Αἰλὰμ καὶ ἐξαποστελῶ ἐκεῖθεν βασιλέα καὶ μεγιστᾶνας.
И҆ взѧ́хъ ча́шꙋ ѿ рꙋкѝ гдⷭ҇ни и҆ напои́хъ всѧ̑ ꙗ҆зы́ки, къ ни̑мже посла́ мѧ гдⷭ҇ь:
But it shall come to pass at the end of days, that I will turn the captivity of Aelam, saith the Lord. - In the beginning of the reign of king Sedekias, there came this word concerning Aelam.
καὶ ἔσται ἐπ’ ἐσχάτου τῶν ἡμερῶν καὶ ἀποστρέψω τὴν αἰχμαλωσίαν Αἰλάμ, λέγει Κύριος. - ᾿Εν ἀρχῇ βασιλεύοντος Σεδεκίου βασιλέως ἐγένετο ὁ λόγος οὗτος περὶ Αἰλάμ.
і҆ерⷭ҇ли́ма и҆ гра́ды і҆ꙋ̑дины, и҆ цари̑ є҆гѡ̀ и҆ кнѧ̑зи є҆гѡ̀, ꙗ҆́кѡ положи́ти ѧ҆̀ во ѡ҆пꙋстѣ́нїе и҆ въ непрохожде́нїе, и҆ во звизда́нїе и҆ въ проклѧ́тїе, ꙗ҆́кѡ де́нь се́й,
(Verse 18) Jerusalem and the cities of Judah, and its kings, and its princes, to make them a desolation, and an astonishment, and a hissing, and a curse, as it is this day. 'I thought,' he says, 'that I would give this only to the nations, and therefore I gladly offered myself to this ministry; but among all the nations, indeed before all others, I have given it to Jerusalem and the cities of Judah, and its kings, and its princes, to make them a desolation, and an astonishment, and a hissing, and a curse, as is proven by the present example.' And as it is said above: You have seduced me, O Lord, and I have been seduced; you have been strong and have prevailed.
Commentary on Jeremiah
THE WORD THAT CAME TO JEREMIAS concerning all the people of Juda in the fourth year of Joakim, son of Josias, king of Juda;
Ο λόγος ὁ γενόμενος πρὸς ῾Ιερεμίαν ἐπὶ πάντα τὸν λαὸν ᾿Ιούδα ἐν τῷ ἔτει τῷ τετάρτῳ τοῦ ᾿Ιωακεὶμ υἱοῦ ᾿Ιωσία βασιλέως ᾿Ιούδα,
Сло́во, є҆́же бы́сть ко і҆еремі́и на всѧ̑ лю́ди і҆ꙋ̑дины, въ лѣ́то четве́ртое і҆ѡакі́ма сы́на і҆ѡсі́ина, царѧ̀ і҆ꙋ́дина: то̀ лѣ́то пе́рвое навꙋходоно́сора царѧ̀ вавѷлѡ́нскагѡ: