Jeremiah 5
Commentary from 15 fathers
The Lord lives, they say; do they not therefore swear falsely?
ζῇ Κύριος, λέγουσι· διὰ τοῦτο οὐκ ἐν ψεύδεσιν ὀμνύουσι;
Живе́тъ гдⷭ҇ь, глаго́лютъ, сегѡ̀ ра́ди не во лжа́хъ ли кленꙋ́тсѧ;
Disasters occur either to discipline the obstinate people or punish evil people. The same God declares in the Holy Scriptures, “I have struck your children in vain. They have not received correction.” The prophet devoted and dedicated to God answers these words in the same way and says, “You struck them, but they have not grieved. You scourged them, but they have refused to receive correction.” See, God inflicts stripes, and there is no fear of God.
Treatise V. An Address to Demetrianus 7
Who among us has amended his life, or what part of the Roman world, no matter how afflicted, is corrected? As we read, “For all have declined, they have become useless at same time.” Therefore, the prophet cries out to God and says, “You have struck them, and they have not sorrowed. You have consumed them, and they have refused to accept discipline. They have hardened their faces harder than a rock and were unwilling to return.” Present affairs show how truly this applies to us.
The Governance of God 7:12
O Lord, thine eyes are upon faithfulness: thou hast scourged them, but they have not grieved; thou hast consumed them; but they would not receive correction: they have made their faces harder than a rock; and they would not return.
Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν· ἐμαστίγωσας αὐτούς, καὶ οὐκ ἐπόνεσαν, συνετέλεσας αὐτούς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν· ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν καὶ οὐκ ἠθέλησαν ἐπιστραφῆναι.
Гдⷭ҇и, ѻ҆́чи твоѝ (зрѧ́тъ) на вѣ́рꙋ: би́лъ є҆сѝ и҆̀хъ, и҆ не поболѣ́ша, сокрꙋши́лъ є҆сѝ и҆̀хъ, и҆ не восхотѣ́ша прїѧ́ти наказа́нїѧ: ѡ҆жесточи́ша ли́ца своѧ̑ па́че ка́мене и҆ не хотѣ́ша ѡ҆брати́тисѧ.
(Verse 3) Lord, your eyes look upon faith: you struck them, and they did not hurt; you crushed them, and they refused to accept discipline. They hardened their faces like rock, and they refused to turn back. After the words of the Lord, in which he commanded, saying: Go around the streets of Jerusalem, etc., the Prophet speaks to the Lord: Lord, your eyes look upon faith, which in Hebrew is called Emuna: not the works of the Jews, in which they rejoiced according to the ceremonies of the Law; but the faith of the Christians, through which we have been saved by grace. In this chapter, we learn that punishments are inflicted in order to correct vices. Finally, it says, 'You have struck them, and they have not felt pain; you have crushed them, and they have refused to accept discipline.' Through all the torments and whips, Jerusalem is corrected, and yet they did not even have shame for their vices; but like a stone hardening their foreheads, they refused to be converted to better things.
Commentary on Jeremiah
Then I said, It may be they are poor; for they are weak, for they know not the way of the Lord, or the judgment of God.
καὶ ἐγὼ εἶπα· ἴσως πτωχοί εἰσι, διότι οὐκ ἐδυνάσθησαν, ὅτι οὐκ ἔγνωσαν ὁδὸν Κυρίου καὶ κρίσιν Θεοῦ·
А҆́зъ же рѣ́хъ: не́гли ᲂу҆бо́зи сꙋ́ть (и҆ бꙋ́їи), тогѡ̀ ра́ди не возмого́ша, ꙗ҆́кѡ не ᲂу҆вѣ́даша пꙋтѝ гдⷭ҇нѧ и҆ сꙋда̀ бг҃а своегѡ̀.
The strong in soul are spoken of with approval. For also among the Greeks the strong and the greatness of the rational soul are continually named. For whenever anyone throws himself into great deeds, has worthwhile objectives, always considers what is right and how he can live in accordance with right reason, wishing not to know anything abject and small, such a person has in the soul the strong and the great. The others, then, the ones the Word disparaged since they were poor, did not hear, the prophet said; they did not hear for this reason: since they were poor. I will go to the strong and speak to them, and if it is so that the blessed person is meant in the saying the ears of those who hear one is blessed if he should ever meet a strong and great listener.
Homilies on Jeremiah 6:3.3
Truly, slander humiliates a person, and slander troubles the poor person. The evil of slander is so great that it brings down both the perfect person … from his height, and the poor person, that is, the one who lacks great learning, as it seems to the prophet, who says, “Perhaps they are poor … therefore they will not hear. I will go to the great ones,” meaning by “the poor” those lacking in intelligence, and here, of course, those not yet made orderly in the inner person or having attained to the perfect measure of their age. These, the proverb says, are troubled and made to waver.
Letter 223
Paul says about those who live in piety and prosperity, “I thank God that in every way you were enriched in him with all speech and all knowledge.” And to those who are impious, the blessed Jeremiah says, “Maybe they are poor. For this reason, they could not hear the word of the Lord.” Do you see that he calls poor those who have distanced themselves from piety? Therefore, God is merciful to those who sin because they are spiritually poor, and he places demands on those who act justly because they are spiritually rich. To the former he gives freely, on account of their poverty. From the latter he collects with great care, on account of their wealth of piety. That which he does to the righteous and to sinners, he does to both the rich and the poor.
Homilies on Repentance and Almsgiving 7:3.8
4–5(Vers. 4, 5.) But I said: Perhaps they are poor and foolish (or they were unable) and ignorant of the way of the Lord, the judgment of their God. Therefore, I will go to the noble ones, and I will speak to them: for they have known the way of the Lord, the judgment of their God. Here, the poor and the noble ones, he does not speak of poverty and wealth, but compares the people to the rulers. And the meaning is this: Seeing the stubbornness of the unfaithful people, and that with hardened face, he did not want to receive instruction, this is the reasoning I had with myself: Perhaps the common people, who are ignorant of God, cannot know the teachings, and therefore it is excusable, because due to their lack of knowledge of God, they are unable to know the commandments. Therefore, I will go to the priests and those who preside over the people, and I will speak to them. For they have known the will of the Lord and understand His judgment. However, this is said in the manner of one who is uncertain, according to the Gospel saying: 'I will send my son, perhaps they will respect him' (Matthew 21:37), so that through the ambiguity of the sentence and the suspension of words, the free will of man might be shown.
Commentary on Jeremiah
“Well-off” refers to the priests and the teachers of the law; “poor” refers to the rest, insofar as they did not possess the wealth of divine knowledge. Yet he accuses both of lawlessness, proceeding in this way, “They all alike broke the yoke, they snapped the bonds.” It was not without purpose the prophet said this. Instead, since the Lord promised lovingkindness, provided he found someone “doing justice and seeking faith,” he explains that though he went looking, as he was commanded to do, he found they had all broken the yoke of the law.
On Jeremiah 2:5.4-5
I will go to the rich men, and will speak to them; for they have known the way of the Lord, and the judgment of God: but, behold, with one consent they have broken the yoke, they have burst the bonds.
πορεύσομαι πρὸς τοὺς ἁδροὺς καὶ λαλήσω αὐτοῖς, ὅτι αὐτοὶ ἐπέγνωσαν ὁδὸν Κυρίου καὶ κρίσιν Θεοῦ· καὶ ἰδοὺ ὁμοθυμαδὸν συνέτριψαν ζυγόν, διέρρηξαν δεσμούς.
Пойдꙋ̀ ко держа̑внымъ и҆ возглаго́лю и҆̀мъ, ті́и бо позна́ша пꙋ́ть гдⷭ҇ень и҆ сꙋ́дъ бг҃а своегѡ̀. И҆ сѐ, є҆динодꙋ́шнѡ сі́и сокрꙋши́ша и҆́го, расторго́ша ᲂу҆́зы.
Therefore has a lion out of the forest smitten them, and a wolf has destroyed them even to [their] houses, and a leopard has watched against their cities: all that go forth from them shall be hunted: for they have multiplied their ungodliness, they have strengthened themselves in their revoltings.
διὰ τοῦτο ἔπαισεν αὐτοὺς λέων ἐκ τοῦ δρυμοῦ, καὶ λύκος ἕως τῶν οἰκιῶν ὠλόθρευσεν αὐτούς, καὶ πάρδαλις ἐγρηγόρησεν ἐπὶ τὰς πόλεις αὐτῶν· πάντες οἱ ἐκπορευόμενοι ἀπ’ αὐτῶν θηρευθήσονται, ὅτι ἐπλήθυναν ἀσεβείας αὐτῶν, ἴσχυσαν ἐν ταῖς ἀποστροφαῖς αὐτῶν.
Сегѡ̀ ра́ди поразѝ и҆̀хъ ле́въ ѿ дꙋбра́вы, и҆ во́лкъ да́же до домѡ́въ погꙋбѝ и҆̀хъ, и҆ ры́сь бдѧ́ше над̾ града́ми и҆́хъ: всѝ и҆сходѧ́щїи ѿ ни́хъ бꙋ́дꙋтъ ꙗ҆́ти, ꙗ҆́кѡ ᲂу҆мно́жиша нечє́стїѧ своѧ̑, ᲂу҆крѣпи́шасѧ во ѿвраще́нїихъ свои́хъ.
(Verse 6) And behold, these men have broken the yoke together: they have broken the bonds, therefore the lion from the forest has struck them, the wolf has laid waste to them in the evening, the vigilant leopard is over their cities; everyone who goes out from them will be captured. Because their transgressions have multiplied, their apostasies have become strengthened. Those whom I thought were teachers, have been found to be worse than the disciples, and the greater authority there is in the rich, the greater the insolence of sins. For they have broken the yoke of the Law, as the Apostle says: 'Now therefore, why do you tempt God by imposing a yoke upon the neck of the disciples, which neither our fathers nor we have been able to bear? But by the grace of the Lord Jesus, we believe to be saved, even as they:' (Acts 15:10-11). And they broke the bonds of God's precepts, and not of the Pharisees, of whom it is said in the second Psalm: 'Let us break their bonds asunder, and let us cast away their yoke from us' (Psalm 2:3). Therefore, because they did these things, a lion from the forest struck them, namely the kingdom of Babylon; a wolf ravaged them at evening, signifying the Medes and Persians. For this reason, in the vision of Daniel, a bear is placed, with three rows of teeth in its mouth (Daniel 7): a watchful leopard over their cities, foreshadowing the attack of Alexander, and a swift attack from the West to India. It is called a leopard due to its variety and because it fought against the Medes and Persians with many subject nations. And four, he said, were the heads on the beast, and power was given to it. And because he does not prophesy of the future, but of the past, as if weaving a story about things that are about to happen soon, he is silent about the Roman empire, about which perhaps it is said: Everyone who goes out from them will be captured. And he gives reasons why they have suffered these things: Because their transgressions have multiplied, and they have persisted in their disobedience. Hence it is said: And their aversions have been strengthened. That which we have set forth at the beginning, the Hebrew word Soced, which means 'vigilance', is now revealed in its proper place: for where we have said 'pardus vigilans', it is written in Hebrew Nemer Soced. According to typology, those who are considered great in the Church, because they break the yoke and break the chains, are therefore delivered to the shame of sufferings, so that they do what does not befit them.
Commentary on Jeremiah
In what [way] shall I forgive thee for these things? Thy sons have forsaken me, and sworn by them that are no gods: and I fed them to the full, and they committed adultery, and lodged in harlots’ houses.
ποίᾳ τούτων ἵλεως γένωμαί σοι; οἱ υἱοί σου ἐγκατέλιπόν με καὶ ὤμνυον ἐν τοῖς οὐκ οὖσι θεοῖς· καὶ ἐχόρτασα αὐτοὺς καὶ ἐμοιχῶντο καὶ ἐν οἴκοις πορνῶν κατέλυον.
Ѡ҆ че́мъ ѿ си́хъ млⷭ҇рдъ бꙋ́дꙋ тебѣ̀; сы́нове твоѝ ѡ҆ста́виша мѧ̀ и҆ клѧ́шасѧ тѣ́ми, и҆̀же не сꙋ́ть бо́зи: насы́тихъ и҆̀хъ, и҆ прелюбодѣ́йствоваша и҆ въ домѣ́хъ блꙋдни́цъ ѡ҆бита́ша,
We must conduct our festivals and rejoice with fear and trembling. A faithful Christian, the psalm says, must not sing the songs of the heathen or have anything to do with the principles and doctrines of strange assemblies. It may happen that through their songs, he might make mention of the names of idols, which God forbids the faithful to do. The Lord scolds certain people through Jeremiah and says, “Your children have forsaken me, and have sworn by those who are no gods.”
21.[5:10]
(Vers. 7) How can I be propitious to you? Your sons have forsaken me, and they swear by those who are not gods. I have satisfied them, and they have committed adultery, and they have indulged in the house of a prostitute. Catalogue of the sins of Jerusalem: while she says that she does not know God, by whom she can be shown mercy. Your sons have forsaken me, she says. Not my sons, but yours: they swear by those who are not gods, I have fed them and they have committed adultery. Let those who received wealth from the Lord listen to this and serve luxury.
Commentary on Jeremiah
They became as wanton horses: they neighed each one after his neighbour’s wife.
ἵπποι θηλυμανεῖς ἐγενήθησαν, ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ ἐχρεμέτιζον.
ко́ни женонеи́стовни сотвори́шасѧ, кі́йждо ко женѣ̀ и҆́скреннѧгѡ своегѡ̀ ржа́ше.
The prophets compare them to irrational animals, because of the irrationality of their conduct: “They have become like horses lusting for females. Each one of them neighs for his neighbor’s wife.” And again, “Man, when he is honored, was made to be like cattle.” This means that, for his own fault, he is compared with cattle, rivaling their irrational life. And we also, as the custom is, do designate people like this as cattle and irrational beasts.
Against Heresies 5:8.3
At another time, he speaks of us under the figure of a colt. He means by that that we are unyoked to evil, unsubdued by wickedness, unaffected and high-spirited only with him our Father. We are colts, not stallions “who whinny lustfully for their neighbor’s wife,” beasts of burden unrestrained in their lust. Rather, we are free and newly born, joyous in our faith, and hold fast to the course of truth. We are swift in seeking salvation, and we spurn and trample on worldliness.
The Instructor Book 1
If birth is an evil, then the blasphemers must place the Lord who went through birth and the virgin who gave him birth in the category of evil. Abominable people! In attacking birth they are maligning the will of God and the mystery of creation. This is the basis of Cassian’s docetism, Marcion’s too, yes, and Valentinus’s “semi-spiritual body.” It leads them to say, “Humanity became like cattle in coming to sexual intercourse.” But it is when a man, swollen with lust, really and truly wants to go to bed with a woman not his own, that that sort of man actually becomes a wild beast. “They turned into stallions crazed for mares; each was whinnying for his neighbor’s wife.”
The Stromata Book 3
Rebuking censures what is base and highlights what is noble. This is shown by Jeremiah: “They were horses mad for females. Each one neighed for his neighbor’s wife. Shall I not visit them for these things? says the Lord. Should not I avenge my soul against such a nation as this?” He everywhere interweaves fear, because “the fear of the Lord is the beginning of reason.”
The Instructor Book 1
Let us then, as is becoming, as at all times, yet especially in the days of the feast, be not hearers only, but doers of the commandments of our Savior. Having imitated the behavior of the saints, we may enter together into the joy of our Lord who is in heaven, which is not transitory but truly abides.… But they who are not doers are compared, in their disgrace, with beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses. Also, for their craftiness, errors and being laden with death, they are called, by John, a “generation of vipers.”
Festal Letters 2:2
Angels do not change. Not one of them is a child, or a young man, or an old man, but in whatever state they were created, in the beginning, in that state they remain. Their substance is preserved pure and inviolate for them. But we change in our body, as has been shown, and in our soul and in the inner person, always shifting our thoughts with the circumstances. In fact, we are one sort of person when we are cheerful and when all things in our life are moving forward with the current. But we are another sort in precarious times, when we stumble against something that is not according to our wishes. We are changed through anger, assuming a certain savage state. We are also changed through our lusts of carnal things, becoming like beasts through a life of pleasure. “They become amorous horses,” being madly in love with their neighbors’ wives. The deceitful person is compared with a fox, as Herod was. The shameless person is called a dog, like Nabel the Carmelian. Do you see the variety and diversity of our change? Then, admire him who has fittingly adapted this title to us. For this very reason, a certain one of the interpreters seems to me to have handed over beautifully and accurately the same thought through another title. He says, “For the lilies,” in place of, “For them that shall be changed.” He thought that it was appropriate to compare the transitory state of human nature with the early death of flowers. But since this word has been inflected in the future tense (It is said, “For them that shall be changed,” as if at some time later this change will be shown to us), let us consider whether there is suggested to us the doctrine of the resurrection, in which a change will be granted to us, but a change for something better and something spiritual.
Homilies on the Psalms 17:1-2 (ps 44)
Fasting can be utilized as a weapon against demonic armies: “For this kind does not come out except through prayer and fasting.” Many good things come from fasting, but being satiated introduces the beginnings of insolence. It immediately rushes in alongside the delicacy you are eating and it accompanies rich sauces. All kinds of licentious behavior begin grazing at its table. After this, men start becoming “lusty horses” toward women because all this luxury begins to start a maddening itch that enters into their soul. Those who get drunk begin perverting themselves against nature, using a male like a female, or vice versa. Fasting, by contrast, reveals the proper boundaries for marriage. It curtails the excesses of even those things that may be permitted by law but that are abstained from by agreement so that the couple can devote themselves to prayer.But we should not limit the goodness of fasting only to abstaining from foods. True fasting, in whatever form, is the enemy of evil. “Loose the chains of injustice!” Forgive your neighbor when an offense occurs against you and forgive his debts. Do not “fast in order to bring about judgment and strife.”14 You may not eat meat, but you devour your brother. You abstain from wine but hold on to insolence. You wait till evening to indulge [in a meal] but spend the day in court. “Woe to those who are drunk, but not from wine!” Wrath can also be a drunkenness of the soul, making it senseless, like wine. Grief can also feel like being drunk, weighing down the mind. Fear is another form of drunkenness whenever it fears something where there is no need for fear, because the psalmist says, “deliver my soul from the fear of my enemy.” When taken together, each of these passions that allow the mind to be taken over and to go out of control is rightly termed drunkenness.… Guard against this kind of drunkenness, but do not be given over to the kind that comes from wine, either. Do not start being a water drinker just because you have been drinking too much. Do not let drunkenness be what leads you into fasting. The door that leads to fasting is not entered through drunkenness. Neither is greed the entryway into justice, nor is intemperance the way to sound judgment. In summary, evil never leads to virtue. There is another door into fasting. Drunkenness leads to intemperance. Contentment is what opens the door to fasting.
Homily on Fasting 1:9-10
Humanity … did not understand and neglected to follow God and to become like his Creator. And becoming a slave of the passions of the flesh, “he is compared with senseless beasts and is become like them.” Now he is like an amorous horse that neighs after his neighbor’s wife. Now like a ravenous wolf, lying in wait for strangers, but at another time, because of his deceit toward his brother, he makes himself like the villainous fox. Truly, there is excessive folly and beast-like lack of reason that he, made according to the image of the Creator, neither perceives his own from the beginning nor even wishes to understand such great dispensations that were made for his sake. At least, he should learn his own dignity from them, but he is unmindful of the fact, and he throws aside the image of the heavenly, but he has taken up the image of the earthly.
Homilies on the Psalms 19:8 (ps 48)
The neighing horse depicts the recklessness of young men.
Catechetical Lecture 9:13
Some are so cold and senseless that they are always looking only for the things that are here and saying such things as, “Let me enjoy all the present things for a time, and then I will consider things out of sight. I will gratify my belly. I will be a slave to pleasures. I will make full use of the present life; give me today, and take tomorrow.” What foolishness! How are these people any different from goats and swine? For if the prophet allows that they are not to be considered human when they “neigh after their neighbor’s wife,” who shall blame us for considering them to be goats and swine and more insensible than donkeys when they hold as uncertain those things that, in the end, are even more evident than what we see?
Homilies on the Gospel of Matthew 13:7
(Vers. 8) They are lovers of horses, and they have become emissaries to me. Each one neighs after his neighbor's wife. The lovers of horses have become lovers of women. Concerning emissaries, it is written in Hebrew: Mosechim (), which all translated with a consonant voice, that is, pulling, to show the greatness of the genitals, as in the said Ezekiel: like the flesh of donkeys, their flesh (Ezek. XXIII, 20). This is what is written in another place: They were compared to foolish beasts, and became like them (Psalm 48:13). And it shows such madness of lust, that not only does it call desire for pleasure, but also neighing, that is, the sound of horses, and it preserves the metaphor of raging horses for lust.
Commentary on Jeremiah
Murder is rare among slaves because of their dread and terror of capital punishment, but it is common among the rich because of their hope and trust in impunity. Perhaps we are wrong in putting in the category of sins what the rich people do, because, when they kill their slaves, they think that it is legal and not a crime. Not only this, they abuse the same privilege even when practicing the filth of unchastity. How few among the rich, observing the sacrament of marriage, are not dragged down headlong by the madness of lust? To how few are not home and family regarded as harlots? How few do not pursue their madness toward anybody on whom the heat of their evil desires centers? It was about such people that the divine Word said, “They are become as stallions rushing madly on the mares.”
The Governance of God 4:5
Shall I not visit for these things? saith the Lord: and shall not my soul be avenged on such a nation as this.
μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; λέγει Κύριος. ἢ ἐν ἔθνει τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου;
Є҆да̀ ѡ҆ си́хъ не посѣщꙋ̀; речѐ гдⷭ҇ь: и҆лѝ ꙗ҆зы́кꙋ сицево́мꙋ не мсти́тъ дш҃а̀ моѧ̀;
(Vers. 9) Will I not visit them for these things, says the Lord? Will my soul not avenge itself on such a nation? When you do these things, he says, are you not worthy of punishment? And note that here visitation is used as punishment and torment, according to what is written: I will visit their iniquities with a rod. And in such a nation my soul will not be avenged (Psalm 88:33)? After it is bound by sins, it is not called the people of God, but a nation from which the soul of God has departed, according to what is written: My soul hates your new moons, your Sabbaths and your festivals (Isaiah 1:13). But what is said in the Old Testament for emotion, is written in the New Testament for truth: With the Savior saying: I have the power to lay down my life, and I have the power to take it up again (John 10:18).
Commentary on Jeremiah
Go up upon her battlements, and break [them] down; but make not a full end: leave her buttresses: for they are the Lord’s.
ἀνάβητε ἐπὶ τοὺς προμαχῶνας αὐτῆς καὶ κατασκάψατε, συντέλειαν δὲ μὴ ποιήσητε· ὑπολίπεσθε τὰ ὑποστηρίγματα αὐτῆς, ὅτι τοῦ Κυρίου εἰσίν.
Взы́дите на стѣ́ны є҆гѡ̀ и҆ разори́те, ѡ҆конча́нїѧ же не сотвори́те: ѡ҆ста́вите подпѡ́ры є҆гѡ̀, ꙗ҆́кѡ гдⷭ҇ни сꙋ́ть.
10–11(Vers. 10, 11.) Ascendite muros ejus (sive propugnacula) et dissipate: consummationem autem nolite facere. Auferte propagines ejus (sive sustentacula) quia non sunt Domini. Praevaricatione enim praevaricata est in me domus Israel, et domus Juda, dicit Dominus. Imperat gentibus, de quibus supra dixerat: Percussit eos leo de silva, lupus vastavit eos, et pardus in civitatibus eorum, ut ascendant muros Jerusalem, sive propugnacula, et dissipent eam: consummationem autem non faciant, ut salventur reliquiae, et sit qui annuntiet in gentibus gloriam Dei, severitatique miscetclementiam. And he commanded that its branches or supports be taken away, all the help that he had lost by his own fault, because it had transgressed against God (or the Lord), the house of Israel, and the house of Judah, signifying the ten tribes and the two. Let the Church hear this, that the walls and defenses of those who have no hope in the Lord and transgress against Him may quickly be destroyed, but let there not be complete destruction because of the mercy of the judge, and not because of the merits of the offenders.
Commentary on Jeremiah
For the house of Israel have indeed dealt treacherously against me, saith the Lord: the house of Juda also
ὅτι ἀθετῶν ἠθέτησεν εἰς ἐμέ, λέγει Κύριος, οἶκος ᾿Ισραὴλ καὶ οἶκος ᾿Ιούδα.
Престꙋпле́нїемъ бо престꙋпи́лъ є҆́сть на мѧ̀ до́мъ і҆и҃левъ и҆ до́мъ і҆ꙋ́динъ, гл҃етъ гдⷭ҇ь.
11–12Accusation is the censure of wrongdoers. This mode of instruction God employs by David, when he says, “The people whom I did not know served me, and when their ears heard they obeyed me. Sons of strangers came to me, and halted from their ways.” And by Jeremiah: “And I gave her a divorce decree, but covenant-breaking Judah did not fear.” And again: “And the house of Israel disregarded me. The house of Judah lied to the Lord.”
The Instructor Book 1
have lied to their Lord, and they have said, These things are not so; no evils shall come upon us; and we shall not see sword or famine.
ἐψεύσατο τῷ Κυρίῳ αὐτῶν καὶ εἶπαν· οὐκ ἔστι ταῦτα· οὐχ ἥξει ἐφ’ ἡμᾶς κακά, καὶ μάχαιραν καὶ λιμὸν οὐκ ὀψόμεθα·
Солга́ша гдⷭ҇ꙋ своемꙋ̀ и҆ реко́ша: не сꙋ́ть сїѧ̑, нижѐ прїи́дꙋтъ на на́съ ѕла̑ѧ, и҆ меча̀ и҆ гла́да не ᲂу҆́зримъ:
12–13(Verse 12, 13.) They denied the Lord and said: He is not (or these things are not), and evil will not come upon us. We will not see sword and famine. The prophets spoke in vain and there was no answer (or response) in them. Therefore, these things will happen to them. Because they denied the Lord or lied to the Lord, and said: He is not, by whose judgment all things are done, but these things happened by chance: and the things that the voices of the prophets threaten us with will not happen, nor will we see the sword, nor will we endure the siege famine, and whatever the prophets said, they spoke in vain, and all their words were in vain, and they did not receive an answer, which means the oracle or word of God was not in them, therefore they will endure what the following passage describes. Let the negligent Church listen to this and refute the providence of God, that it may believe the things that are said, lest it endure both the sword and famine.
Commentary on Jeremiah
Our prophets became wind, and the word of the Lord was not in them.
οἱ προφῆται ἡμῶν ἦσαν εἰς ἄνεμον, καὶ λόγος Κυρίου οὐχ ὑπῆρχεν ἐν αὐτοῖς· οὕτως ἔσται αὐτοῖς.
проро́цы на́ши бы́ша на вѣ́тръ, и҆ сло́во гдⷭ҇не не бѣ̀ въ ни́хъ, та́кѡ бꙋ́детъ и҆̀мъ.
Therefore thus saith the Lord Almighty, Because ye have spoken this word, behold, I have made my words in thy mouth fire, and this people wood, and it shall devour them.
διὰ τοῦτο τάδε λέγει Κύριος παντοκράτωρ· ἀνθ’ ὧν ἐλαλήσατε τὸ ῥῆμα τοῦτο, ἰδοὺ ἐγὼ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου πῦρ καὶ τὸν λαὸν τοῦτον ξύλα, καὶ καταφάγεται αὐτούς.
Сегѡ̀ ра́ди та́кѡ гл҃етъ гдⷭ҇ь си́лъ: зане́же глаго́лали є҆стѐ сло́во сїѐ, сѐ, а҆́зъ даю̀ словеса̀ моѧ̑ во ᲂу҆ста̀ твоѧ̑ ѻ҆́гнь, и҆ лю́ди сїѧ̑ древа̀, и҆ поѧ́стъ и҆̀хъ.
(Verse 14) Thus says the Lord God of hosts, because you have spoken these words: behold, I will make my words in your mouth like fire, and this people like wood, and it shall devour them. You said: The prophets have spoken in vain, and their threats will not come to pass: therefore, O prophet, I will make my words in your mouth have the power of fire, and I will turn this people into wood, so that through your words and the disbelief of the prophecy they may be consumed. Thus God is said to be a consuming fire, so that He may consume in us, if we build on the foundation of Christ, wood, hay, straw (Deuteronomy IV).
Commentary on Jeremiah
We say then that the power of the divine message resembles a live coal and fire. And the God of all somewhere said to the prophet Jeremiah, “Behold, I have made my words in your mouth to be fire, and this people to be wood, and it shall devour them.” And again, “Are not my words as burning fire, says the Lord?” Rightly, therefore, did our Lord Jesus Christ say to us, “I came to cast fire on the earth, and would that it were already kindled.” For already some of the Jewish crowd believed on him, whose firstfruits were the divine disciples. The fire, being once kindled, was soon to seize on the whole world immediately after the whole dispensation had attained to its completion.… He had borne his precious passion on the cross and had commanded the bonds of death to cease. He rose on the third day from the dead.
Commentary on Luke, Homily 94
Behold, I [will] bring upon you a nation from far, O house of Israel, saith the Lord; a nation the sound of whose language you shall not understand.
ἰδοὺ ἐγὼ ἐπάγω ἐφ’ ὑμᾶς ἔθνος πόρρωθεν, οἶκος ᾿Ισραήλ, λέγει Κύριος, ἔθνος οὗ οὐκ ἀκούσει τῆς φωνῆς τῆς γλώσσης αὐτοῦ·
Сѐ, а҆́зъ наведꙋ̀ на ва́съ ꙗ҆зы́къ и҆здале́ча, до́ме і҆и҃левъ, речѐ гдⷭ҇ь, ꙗ҆зы́къ си́льный, ꙗ҆зы́къ ста́рый, є҆гѡ́же ѧ҆зы́ка не ᲂу҆вѣ́си, (ни ᲂу҆разꙋмѣ́еши, что̀ глаго́летъ):
15–18(Verse 15 and following) Behold, I will bring upon you a nation from afar, O house of Israel, says the Lord: a strong nation, an ancient nation, a nation whose language you will not understand, nor will you know what it speaks. Its quiver is like an open tomb, all mighty warriors. And it will devour your crops and your bread; it will devour your sons and daughters; it will devour your flocks and herds; it will devour your vineyards and fig trees; and it will crush your fortified cities, in which you trust, with the sword. However, in those days, says the Lord, I will not make an end of you. Not much later, and not falsely believed, the Prophets will speak to you in vain, but now I will bring upon you the nation of the Babylonians, who will come from afar: a strong nation, as it is written in Hebrew, Ethan (Gen. X), an ancient nation, once ruled by the giant Nimrod. Whose language you will not understand, as it is written in Hebrew: you will not understand what they say: for it is the solace of evil, if you have those enemies whom you can ask, and who understand your prayers. And what follows: Her quiver is like an open grave; it is not referred to as Babylon in the Septuagint edition, but it signifies the armory. There is no doubt that the kingdom of the Assyrians, Babylonians, Medes, and Persians is extremely skilled in archery. And it also describes the devastation of the land of Judah, the slaughter of sheep, the herding away of livestock, the destruction of cities and walls, because they are all captured by the enemy sword, and yet in such great evils He does not destroy them completely; but He preserves the remaining ones, either those who were led into Babylon and sent back to cultivate the land of Judah, or those who, after the heat of persecution, have kept the faith of the Lord through flight or confession.
Commentary on Jeremiah
[They are] all mighty men:
πάντες ἰσχυροὶ καὶ κατέδονται τὸν θερισμὸν ὑμῶν
тꙋ́лъ є҆гѡ̀ ꙗ҆́кѡ гро́бъ ѿве́рстъ, всѝ крѣ́пцыи и҆ поѧдѧ́тъ жа́твꙋ ва́шꙋ
and they shall devour your harvest, and your bread; and shall devour your sons, and your daughters; and they shall devour your sheep, and your calves, and devour your vineyards, and your fig-plantations, and your olive yards: and they shall utterly destroy your strong cities, wherein ye trusted, with the sword.
καὶ τοὺς ἄρτους ὑμῶν καὶ κατέδονται τοὺς υἱοὺς ὑμῶν καὶ τὰς θυγατέρας ὑμῶν καὶ κατέδονται τὰ πρόβατα ὑμῶν καὶ τοὺς μόσχους ὑμῶν καὶ κατέδονται τοὺς ἀμπελῶνας ὑμῶν καὶ τοὺς συκῶνας ὑμῶν καὶ τοὺς ἐλαιῶνας ὑμῶν· καὶ ἀλοήσουσι τὰς πόλεις τὰς ὀχυρὰς ὑμῶν, ἐφ’ αἷς ὑμεῖς πεποίθατε ἐπ’ αὐταῖς, ἐν ρομφαίᾳ.
и҆ хлѣ́бы ва́шѧ, и҆ поѧдѧ́тъ сынѡ́въ ва́шихъ и҆ дще́рей ва́шихъ, и҆ снѣдѧ́тъ ѻ҆ве́цъ ва́шихъ и҆ тельцє́въ ва́шихъ, и҆ поѧдѧ́тъ вїногра́ды ва́шѧ и҆ смѡ́кви ва́шѧ и҆ ма̑сличїѧ ва̑ша, и҆ сокрꙋша́тъ гра́ды ва́шѧ твє́рдыѧ, на ни́хже вы̀ ᲂу҆пова́сте, мече́мъ.
And it shall come to pass in those days, saith the Lord thy God, that I will not utterly destroy you.
καὶ ἔσται ἐν ταῖς ἡμέραις ἐκείναις, λέγει Κύριος ὁ Θεός σου, οὐ μὴ ποιήσω ὑμᾶς εἰς συντέλειαν.
Ѻ҆ба́че во дне́хъ ѻ҆́нѣхъ, гл҃етъ гдⷭ҇ь бг҃ъ тво́й, не сотворю̀ ва́съ во и҆стребле́нїе.
And it shall come to pass, when ye shall say, Wherefore has the Lord our God done all these things to us? that thou shalt say to them, Because ye served strange gods in your land, so shall ye serve strangers in a land that is not yours.
καὶ ἔσται ὅταν εἴπητε· τίνος ἕνεκεν ἐποίησε Κύριος ὁ Θεὸς ἡμῶν ἡμῖν πάντα ταῦτα; καὶ ἐρεῖς αὐτοῖς· ἀνθ’ ὧν ἐδουλεύσατε θεοῖς ἀλλοτρίοις ἐν τῇ γῇ ὑμῶν, οὕτως δουλεύσετε ἀλλοτρίοις ἐν τῇ γῇ οὐχ ὑμῶν.
И҆ бꙋ́детъ, є҆гда̀ рече́те: почто̀ сотворѝ гдⷭ҇ь бг҃ъ на́шъ на́мъ сїѧ̑ всѧ̑; И҆ рече́ши къ ни̑мъ: ꙗ҆́кѡ ѡ҆ста́висте мѧ̀ и҆ послꙋжи́сте богѡ́мъ чꙋжди̑мъ въ землѝ ва́шей, та́кѡ послꙋ́жите богѡ́мъ чꙋжди̑мъ въ землѝ не ва́шей.
The Word literally said to them, “As you have forsaken me and served other gods in your land, you shall serve in a land not your own.” But every person who makes something a god serves alien gods. Do you deify food and drink? “Your god is the belly.” Do you honor silver and the wealth here below as a great good? Your god and lord is Mammon. For Jesus spoke of the love of money when he said, “You cannot serve God and Mammon. No one can serve two masters.” Thus one who honors money and esteems wealth and supposes that it is good and accepts the rich as gods and despises the poor as not possessing god in their character, deifies silver. If anyone in the land of God, in the church, should worship alien gods by making things worthy to be god that are not to be made god, he will be rejected to an alien land and worship gods that he worshiped when he was inside. Outside let him be rejected by the church as a lover of money; let the one who is a glutton be outside the church.
Homilies on Jeremiah 7:3.2
(Verse 19) But if you shall say: why has the Lord our God done all these things to us? You shall say to them: Just as you have forsaken me and served foreign gods (or foreign deities) in your land, so you shall serve foreigners in a land that is not yours. It is a great folly not to know why they have suffered, since they have sinned so greatly. And a brief response to those who are doubting: just as you have served foreign gods, that is, Baal, or the foreign gods of all the nations in the land of Judah, so you shall serve foreign gods in a land that is not yours, undoubtedly Babylon and Chaldea. For if a foreign religion delights you, why is it necessary to embrace distant error? Dwell with such people, indeed serve those whose gods you worship. This can also be understood about heretics, of whom it is written: They went out from us, but they were not of us. For if they had been of us, they would no doubt have remained with us (1 John 2:19), that the Lord may cast out heretics from the Church, who for a long time under the name of it have worshiped the idols of their lies, so that they may worship outside what they formerly worshiped within, so that the chaff may be separated from the wheat.
Commentary on Jeremiah
Proclaim these things to the house of Jacob, and let them be heard in the house of Juda.
ἀναγγείλατε ταῦτα εἰς τὸν οἶκον ᾿Ιακώβ, καὶ ἀκουσθήτω ἐν τῷ οἴκῳ ᾿Ιούδα.
Возвѣсти́те сїѧ̑ до́мꙋ і҆а́кѡвлю и҆ слы́шано сотвори́те въ домꙋ̀ і҆ꙋ́динѣ (рекꙋ́ще):
20–21(Verse 20, 21.) Announce this to the house of Jacob, and make it heard in Judah, saying: Hear, foolish people, who have no understanding: who have eyes but do not see, and ears but do not hear. In many ways they sin, turning away from salvation, and he calls the people foolish, who have abandoned the author of wisdom, and he compares them to idols, about which it is written: They have eyes but do not see: they have ears but do not hear. Let them be like those who make them, and all who trust in them (Psalm 115:5, 6). But he speaks specifically to Judah and the house of Jacob, for Israel had long rejoiced in Assyria. And at the same time, he gives the understanding that even without command, we should naturally understand what is right.
Commentary on Jeremiah
Hear ye now these things, O foolish and senseless people; who have eyes, and see not; and have ears, and hear not:
ἀκούσατε δὴ ταῦτα, λαὸς μωρὸς καὶ ἀκάρδιος, ὀφθαλμοὶ αὐτοῖς καὶ οὐ βλέπουσιν, ὦτα αὐτοῖς καὶ οὐκ ἀκούουσι.
слы́шите сїѧ̑, лю́дїе бꙋ́їи и҆ не и҆мꙋ́щїи се́рдца, и҆̀же, и҆мѣ́юще ѻ҆́чи, не ви́дите, и҆ ᲂу҆́шы, и҆ не слы́шите:
One who does not carefully weigh every word of the opinions uttered cannot rightly discover the value of the assertion. For someone like this, who only possesses skill in disputation and ornaments of speech, cannot penetrate to the very heart of Scripture and the mysteries of its spiritual meanings. True knowledge is acquired only by true worshipers of God. And certainly this people does not possess it to whom it is said, “Hear, O foolish people, you who have no heart, you who have eyes but do not see and who have ears but do not hear.” And again, “Because you have rejected knowledge, I also will reject you from acting as my priest.” It is said that in Christ “all the treasures of wisdom and knowledge are hidden.” So how can we hold the opinion that someone has acquired spiritual knowledge when that person has not even wanted to find Christ, or, when he does find him, blasphemes him with impious lips or at least defiles the catholic faith by his impure actions? “The Spirit of God will avoid deception and does not live in a body that is subject to sin.” There is then no way of arriving at spiritual knowledge but by this which one of the prophets has accurately described: “Sow to yourselves for righteousness. Reap the hope of life. Enlighten yourselves with the light of knowledge.”
Conference 2:14.16
Not understanding him who had been anointed and sent and who was the author of such wonderful works, they returned to their usual ways and talked about him in a foolish and vain way. For although they wondered at the words of grace that proceeded out of his mouth, yet their wish was to treat them as valueless. They said, “Is not this the son of Joseph?” But what does this diminish from the glory of the worker of the miracles? What prevents him from being both venerated and admired, even had he been, as was supposed, the son of Joseph? Didn’t you see the miracles? Satan fallen, the herds of devils vanquished, multitudes set free from various kinds of maladies? You praise the grace that was present in his teaching. Then do you, in Jewish fashion, think lightly of him because he considered Joseph for his father? How ignorant can you be! It is true what they say about them: “Lo! A people foolish and without understanding, they have eyes and see not, ears, and hear not.”
Commentary on Luke, Homily 12
will ye not be afraid of me? saith the Lord; and will ye not fear before me, who have set the sand for a bound to the sea, [as] a perpetual ordinance, and it shall not pass it: yea, it shall rage, but not prevail; and its waves shall roar, but not pass over it.
μὴ ἐμὲ οὐ φοβηθήσεσθε; λέγει Κύριος, ἢ ἀπὸ προσώπου μου οὐκ εὐλαβηθήσεσθε; τὸν τάξαντα ἄμμον ὅριον τῇ θαλάσσῃ, πρόσταγμα αἰώνιον, καὶ οὐχ ὑπερβήσεται αὐτό, καὶ ταραχθήσεται καὶ οὐ δυνήσεται, καὶ ἠχήσουσι τὰ κύματα αὐτῆς καὶ οὐχ ὑπερβήσεται αὐτό.
менє́ ли не ᲂу҆боите́сѧ; речѐ гдⷭ҇ь: и҆лѝ ѿ лица̀ моегѡ̀ не ᲂу҆стыдите́сѧ; и҆́же положи́хъ песо́къ предѣ́лъ мо́рю, за́повѣдь вѣ́чнꙋ, и҆ не превзы́детъ є҆гѡ̀, и҆ возмꙋти́тсѧ и҆ не возмо́жетъ: и҆ возшꙋмѧ́тъ вѡ́лны є҆гѡ̀, и҆ не пре́йдꙋтъ тогѡ̀.
Through all the story of waters be mindful of that first word, “Let the waters be gathered.” It was necessary for them to flow that they might reach their own place. Then, being in the places appointed, they were to remain by themselves and not to advance further. For this reason, according to the saying of Ecclesiastes, “All the rivers run into the sea, yet the sea does not overflow.” It is through the divine command that waters flow, and it is due to that first legislation, “Let the waters be gathered into one place,” that the sea is enclosed within boundaries. For fear that the flowing water, spreading beyond the beds that hold it, always passing on and filling up one place after another, should continuously flood all the lands, it was ordered to be gathered into one place. Therefore, the sea, frequently raging with the winds and rising up in waves to towering heights, whenever it merely touches the shores breaks its onrush into foam and retires. “Will you not then fear me, says the Lord? I have set the sand as a bound for the sea.” With the weakest of all things, sand, the sea, irresistible in its violence, is bridled.
Homilies on the Hexameron 4:3
When I say “we,” I do not refer to human power but to the grace of God, who in the weakness of people shows forth his own power. This the prophet, speaking in the person of the Lord, says, “Will not you, then, fear me? I have set the sand as the boundary for the sea.” For by this weakest and most contemptible of all things, sand, the mighty One has bound the great and ponderous sea. Therefore, since our condition is somewhat similar, it would follow that some of the true brethren should be sent continuously from your charity to visit us in our afflictions and that affectionate letters should come more frequently to us, on the one hand to strengthen our zeal, and on the other to correct us if we fail in any respect. Indeed, we do not deny that we are subject to many faults, since we are people and are living in the flesh.
Letter 203
22–24(Verse 22 onward) So you will not fear, says the Lord, and you will not be in pain before me? (or will you fear?) I have set the sand as a boundary for the sea, an eternal decree that will not pass. And the waves of the sea will be disturbed, and they will not be able to pass through it. This people has become stubborn and rebellious in their heart: they have turned away and gone, and they have not said in their heart: Let us fear the Lord our God, who gives us rain in its season, both the early and the late rains, preserving the harvest for us. He narrates the benefits to accuse the ungrateful. 'Will you not fear me,' he says, 'who have bestowed such great favors upon you? I do not desire the love of the perfect, but the fear of beginners, who have set the shore as a boundary to the sea; who, by my command, have restrained the powerful element and the immense masses of waves, according to what is written: 'He has placed a boundary, and it shall not pass.' (Ps. 148:6) They hear and perceive me, who do not possess the capacity to hear; and my foolish people, having become foolish by their own fault, not only despise me, but also provoke the gentle God. They turned away from me, he said, and they turned their backs on me, and they left quickly; and their conscience did not withhold them, to say in their hearts: Let us fear him, who gives us temporary and late rain. Through all these things it shows the good abundance of the annual harvest, for which the first edition of the Aquila, and Symmachus, have interpreted as weeks. In Hebrew, it is written Sabaoth, which signifies both weeks and abundance due to the ambiguity of the word.
Commentary on Jeremiah
The vessel was severely tossed by the violence of the tempest and the breaking of the waves. And along with the ship, the faith of the disciples also was tossed, so to speak, by similar agitations. But Christ, whose authority extends over all, immediately arose. He at once appeased the storm, restrained the blasts of wind, quieted their fear and yet further proved by his actions that he is God at whom all created things tremble and quake and to whose nods is subject the very nature of the elements. He rebuked the tempest, and Matthew says that the manner of the rebuke was with God-like authority. He tells us that our Lord said to the sea: “Peace! Be still!” What can there be more grand than this in majesty? Or what can equal its sublimity? Appropriately worthy of God is the word and the might of the commandment, so that we too may utter the praise written in the book of Psalms: “You rule the power of the sea. You still the turbulence of its waves.” He too has himself said somewhere by one of the holy prophets, “Why do you not fear me,” says the Lord, “nor tremble at my presence? I who have set the sand as the bound of the sea, a commandment forever, and it has not passed it.” For the sea is subject to the will of him who made all creation and is, as it were, placed under the Creator’s feet, varying its motions at all times according to his good pleasure and yielding submission to his lordly will.
Commentary on Luke, Homily 43
But there is another quarrel involved in which the young gentleman of culture comes into violent collision with the young lady of the cauliflowers. The first essential of the merely bookish view of the sea is that it is boundless, and gives a sentiment of infinity. Now it is quite certain, I think, that the cauliflower simile was partly created by exactly the opposite impression, the impression of boundary and of barrier. The girl thought of it as a field of vegetables, even as a yard of vegetables. The girl was right. The ocean only suggests infinity when you cannot see it; a sea mist may seem endless, but not a sea. So far from being vague and vanishing, the sea is the one hard straight line in Nature. It is the one plain limit; the only thing that God has made that really looks like a wall. Compared to the sea, not only sun and cloud are chaotic and doubtful, but solid mountains and standing forests may be said to melt and fade and flee in the presence of that lonely iron line. The old naval phrase, that the seas are England's bulwarks, is not a frigid and artificial metaphor; it came into the head of some genuine sea-dog, when he was genuinely looking at the sea. For the edge of the sea is like the edge of a sword; it is sharp, military, and decisive; it really looks like a bolt or bar, and not like a mere expansion. It hangs in heaven, grey, or green, or blue, changing in colour, but changeless in form, behind all the slippery contours of the land and all the savage softness of the forests, like the scales of God held even. It hangs, a perpetual reminder of that divine reason and justice which abides behind all compromises and all legitimate variety; the one straight line; the limit of the intellect; the dark and ultimate dogma of the world.
Alarms and Discursions, The Garden of the Sea (1910)
But this people has a disobedient and rebellious heart; and they have turned aside and gone back:
τῷ δὲ λαῷ τούτῳ ἐγενήθη καρδία ἀνήκοος καὶ ἀπειθής, καὶ ἐξέκλιναν καὶ ἀπήλθοσαν·
Лю́демъ же си̑мъ бы́сть се́рдце непослꙋ́шно и҆ непокори́во, и҆ ᲂу҆клони́шасѧ и҆ поидо́ша,
and they have not said in their heart, Let us fear now the Lord our God, who gives us the early and latter rain, according to the season of the fulfillment of the ordinance of harvest, and has preserved [it] for us.
καὶ οὐκ εἶπον ἐν τῇ καρδίᾳ αὐτῶν· φοβηθῶμεν δὴ Κύριον τὸν Θεὸν ἡμῶν, τὸν διδόντα ἡμῖν ὑετὸν πρώϊμον καὶ ὄψιμον κατὰ καιρὸν πληρώσεως προστάγματος θερισμοῦ καὶ ἐφύλαξεν ἡμῖν.
и҆ не реко́ша въ се́рдцы свое́мъ: ᲂу҆бои́мсѧ гдⷭ҇а бг҃а на́шегѡ, даю́щагѡ на́мъ до́ждь ра́ннїй и҆ по́здный во вре́мѧ и҆сполне́нїѧ повелѣ́нїѧ жа́твы и҆ хранѧ́щагѡ на́мъ.
Your transgressions have turned away these things, and your sins have removed good things from you.
αἱ ἀνομίαι ὑμῶν ἐξέκλιναν ταῦτα, καὶ αἱ ἁμαρτίαι ὑμῶν ἀπέστησαν τὰ ἀγαθὰ ἀφ’ ὑμῶν·
Беззакѡ́нїѧ на̑ша ᲂу҆клони́ша сїѧ̑, и҆ грѣсѝ на́ши ѿри́нꙋша блага̑ѧ ѿ на́съ.
(Verse 25) Your iniquities have turned these things away, and your sins have withholden good things from you. Therefore, if at any time the sea shall pass its bounds, and the rain shall be kept back, verily the hand of the Lord is not shortened, that it cannot do these things: but your sins, being present, have turned away good things from you, that they should not come unto you, but should go to others who have not sinned. And it is said that they have withholden the good things that were coming to us, according to that which is written in the literal sense: I will command the clouds, that they rain not upon it (Isaiah 5:6). But we can receive both the temporary and the late rain, the Law and the Gospel, and various vocations from the first hour until the eleventh, in which the owner of the vineyard promises one reward of eternal life to the workers (Matthew 20).
Commentary on Jeremiah
For among my people were found ungodly men; and they have set snares to destroy men, and have caught [them].
ὅτι εὑρέθησαν ἐν τῷ λαῷ μου ἀσεβεῖς καὶ παγίδας ἔστησαν τοῦ διαφθεῖραι ἄνδρας καὶ συνελαμβάνοσαν.
Ꙗ҆́кѡ ѡ҆брѣто́шасѧ въ лю́дехъ мои́хъ нечести́вїи, и҆ сѣ̑ти поста́виша, є҆́же погꙋби́ти мꙋ́жы, и҆ ᲂу҆лови́ша.
(Verse 26.) Because there were found among my people wicked ones plotting like bird catchers, setting snares and traps to capture men; like a net full of birds, so is their house full of deceit. Why did a temporary and late rain deviate from them, and all good things not come? The reasons are given: because there were found among his people wicked ones. He did not say, the unjust and sinners (as the new heresy wants), but the wicked. Impiety openly denies God; if it confesses error iniquity and sin, it easily turns God to mercy. And as we said: Insidious like bird-catchers, and it is not found in the Septuagint, Aquila and Symmachus translated Jasir (), like the net of a bird-catcher, so that even he who seems good and upright among them may lay snares like a bird-catcher, while they hunt each other to death, and bring ruin and loss to others, filling their own houses, so that the saying of the philosophers is fulfilled: Every rich person is either unjust or the heir of an unjust person. And if only these things were done by those who seem to be outside, and whom the Lord judges; and not in our gatherings, which are filled by the root of all evils, greed (Colossians III), so that we do not consider the faces of those who come to us, but their hands.
Commentary on Jeremiah
As a snare which has been set is full of birds, so are their houses full of deceit: therefore have they grown great, and become rich:
ὡς παγὶς ἐφεσταμένη πλήρης πετεινῶν, οὕτως οἱ οἶκοι αὐτῶν πλήρεις δόλου· διὰ τοῦτο ἐμεγαλύνθησαν καὶ ἐπλούτησαν·
А҆́ки клѣ́тка поста́влена полна̀ пти́цъ, та́кѡ до́мы и҆́хъ по́лни ле́сти: сегѡ̀ ра́ди возвели́чишасѧ и҆ ѡ҆богати́шасѧ:
27–29(Verse 27 and following) Therefore they have been magnified and enriched: they have become fat and grown thick, and have passed over my words wickedly: they have not judged the cause, the cause of the orphan, so they did not direct the judgment of the poor (or widow). Will I not visit them for these things, says the Lord: or will not my soul take vengeance upon a nation of this kind? If I were to list all the things that have been omitted in the Septuagint edition, it would be a long task. Those who plot, he says, delight in the nudity of others, thus they have been magnified and enriched because they have done superior things. They have become thick and fat, according to what is written: He has grown fat and has become fat, and he kicked. And they have disregarded my words, because with the conscience of wealth they have said about the Gospel: Soul, you have many good things stored up for many years: rest, eat, drink, revel. However, they have gone astray in their wickedness, and they have not set the judgment of God before their eyes, despising all men. They have scorned the orphan and the poor: for which reason the LXX have said, 'widows,' which is not found in the Hebrew; for 'Ebionim' properly signifies the poor, not widows. But what follows, 'Shall I not visit for these things?' says the Lord: 'or shall not my soul be avenged on such a nation?' has already been explained above.
Commentary on Jeremiah
and they have transgressed [the rule of] judgment; they have not judged the cause of the orphan, nor have they judged the cause of the widow.
καὶ παρέβησαν κρίσιν, οὐκ ἔκριναν κρίσιν ὀρφανοῦ καὶ κρίσιν χήρας οὐκ ἐκρίνοσαν.
ᲂу҆ты́ша и҆ ᲂу҆толстѣ́ша и҆ престꙋпи́ша словеса̀ моѧ̑ ѕлѣ́йшїи: прю̀ вдови́цы не сꙋди́ша, сꙋда̀ си́ра не ᲂу҆пра́виша и҆ сꙋда̀ ᲂу҆бѡ́гимъ не сꙋди́ша.
Shall I not visit for these things? saith the Lord: and shall not my soul be avenged on such a nation as this?
μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; λέγει Κύριος, ἢ ἐν ἔθνει τῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου;
Є҆да̀ си́хъ ра́ди не посѣщꙋ̀; речѐ гдⷭ҇ь: и҆лѝ ꙗ҆зы́кꙋ сицево́мꙋ не ѿмсти́тъ дꙋша̀ моѧ̀;
Shocking and horrible deeds have been done on the land;
ἔκστασις καὶ φρικτὰ ἐγενήθη ἐπὶ τῆς γῆς.
Оу҆́жасъ и҆ стра̑шнаѧ содѣ́ѧшасѧ на землѝ:
30–31(Verse 30, 31.) Astonishment and wonders were done on the earth. The prophets were prophesying falsehood (or wickedness) and the priests were applauding with their hands. And my people loved such things. What then will you do in the end? As it was said before: Shall I go to the nobles and speak to them? Perhaps they knew the way of the Lord, but behold, they have broken the yoke and burst the bonds. Now he describes who the nobles are, namely the prophets and priests: some of whom prophesy future events, and others decree what must be done according to the law. And behold, he said, when they, the false prophets, prophesied falsehood, the priests applauded with their hands. And in order to show that even the people are not without guilt, being led astray by such things, it is written: And my people loved such things: once mine; but after they loved such things, they ceased to be mine. So what will they do when the last time of judgment comes, or the necessity of captivity? Hence the astonishment and marvels, that neither among the rulers nor among the people was there found anyone who understood what is right.
Commentary on Jeremiah
the prophets utter unrighteous prophecies, and the priests have clapped their hands: and my people has loved [to have it] thus: and what will ye do for the future?
οἱ προφῆται προφητεύουσιν ἄδικα, καὶ οἱ ἱερεῖς ἐπεκρότησαν ταῖς χερσὶν αὐτῶν, καὶ ὁ λαός μου ἠγάπησεν οὕτως· καὶ τί ποιήσετε εἰς τὰ μετὰ ταῦτα;
проро́цы проро́чествоваша непра́вєднаѧ, и҆ свѧще́нницы восплеска́ша рꙋка́ми свои́ми, и҆ лю́дїе моѝ возлюби́ша такѡва́ѧ. И҆ что̀ сотворитѐ въ послѣ̑днѧѧ си́хъ;
Run ye about in the streets of Jerusalem, and see, and know, and seek in her broad places, if ye can find [one], if there is any one that does judgment, and seeks faithfulness; and I will pardon them, saith the Lord.
ΠΕΡΙΔΡΑΜΕΤΕ ἐν ταῖς ὁδοῖς ῾Ιερουσαλὴμ καὶ ἴδετε καὶ γνῶτε καὶ ζητήσατε ἐν ταῖς πλατείαις αὐτῆς, ἐὰν εὕρητε ἄνδρα, εἰ ἔστι ποιῶν κρίμα καὶ ζητῶν πίστιν, καὶ ἵλεως ἔσομαι αὐτοῖς, λέγει Κύριος.
Ѡ҆быди́те пꙋти̑ і҆ерⷭ҇ли̑мскїѧ и҆ воззри́те, и҆ позна́йте и҆ поищи́те на сто́гнахъ є҆гѡ̀, а҆́ще ѡ҆брѧ́щете мꙋ́жа творѧ́щаго сꙋ́дъ и҆ и҆́щꙋща вѣ́ры: и҆ млⷭ҇рдъ бꙋ́дꙋ є҆мꙋ̀, гл҃етъ гдⷭ҇ь.