Jeremiah 8
Commentary from 13 fathers
and they shall spread them out to the sun, and the moon, and to all the stars, and to all the host of heaven, which they have loved, and which they have served, and after which they have walked, and to which they have held, and which they have worshipped; they shall not be mourned for, neither shall they be buried; but they shall be for an example on the face of the earth,
καὶ ψύξουσιν αὐτὰ πρὸς τὸν ἥλιον καὶ τὴν σελήνην καὶ πρὸς πάντας τοὺς ἀστέρας καὶ πρὸς πᾶσαν τὴν στρατιὰν τοῦ οὐρανοῦ, ἃ ἠγάπησαν, καὶ οἷς ἐδούλευσαν καὶ ὧν ἐπορεύθησαν ὀπίσω αὐτῶν καὶ ὧν ἀντείχοντο καὶ οἷς προσεκύνησαν αὐτοῖς· οὐ κοπήσονται καὶ οὐ ταφήσονται, καὶ ἔσονται εἰς παράδειγμα ἐπὶ προσώπου τῆς γῆς,
и҆ пове́ргꙋтъ и҆̀хъ проти́вꙋ со́лнца и҆ лꙋны̀ и҆ проти́вꙋ всѣ́хъ ѕвѣ́здъ небе́сныхъ и҆ проти́вꙋ всегѡ̀ во́инства небе́снагѡ, и҆̀хже возлюби́ша и҆ и҆̀мже слꙋжи́ша и҆ в̾слѣ́дъ и҆́хъ ходи́ша, и҆ и҆́хже держа́хꙋсѧ и҆ и҆̀мже поклони́шасѧ: неѡпла́кани и҆ непогребе́ни бꙋ́дꙋтъ и҆ въ примѣ́ръ на лицы̀ землѝ бꙋ́дꙋтъ:
because they chose death rather than life, even to all the remnant that are left of that family, in every place whither I shall drive them out.
ὅτι εἵλοντο τὸν θάνατον ἢ τὴν ζωήν, καὶ πᾶσι τοῖς καταλοίποις τοῖς καταλειφθεῖσιν ἀπὸ τῆς γενεᾶς ἐκείνης ἐν παντὶ τόπῳ, οὗ ἐὰν ἐξώσω αὐτοὺς ἐκεῖ. -
ꙗ҆́кѡ и҆збра́ша па́че сме́рть, не́же живо́тъ, и҆ всѣ̑мъ, и҆̀же ѡ҆ста́ша ѿ пле́мене сегѡ̀ стропти́вагѡ во всѣ́хъ мѣ́стѣхъ, а҆́може и҆зри́нꙋ и҆̀хъ, речѐ гдⷭ҇ь си́лъ.
For thus saith the Lord, Shall not he that falls arise? or he that turns away, shall he not turn back again?
῞Οτι τάδε λέγει Κύριος· μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἀναστρέφει;
И҆ рече́ши къ ни̑мъ: поне́же сїѧ̑ гл҃етъ гдⷭ҇ь: є҆да̀ па́даѧй не востае́тъ, и҆лѝ ѿвраща́ѧйсѧ не ѡ҆брати́тсѧ;
Pray without ceasing on behalf of other people. There is always hope for the repentance that they may attain before God. For "cannot he who falls arise again, and he who goes astray return?" Permit them, then, to be instructed by you. Be therefore the ministers of God and the mouth of Christ. For thus says the Lord, "If you take forth the precious from the vile, you shall be as my mouth." Be humble in your earnest prayers. While they go astray, stand steadfast in the faith.
Epistle of Ignatius to the Ephesians
Have the strength to rise up from the earth. Remember the good Shepherd and how he will pursue and deliver you. And if there are but “two legs or the tip of an ear,” leap back from him who has wounded you. Remember the compassion of God, how he heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written: how he who falls rises again, and he who is turned away turns again. He who has been smitten is healed, and he who is caught by wild beasts escapes. He who confesses is not rejected. The Lord does not wish the death of the sinner but that he return and live. Do not have contempt for yourself, like one who has fallen into the depths of sin.
Letter 44
Did not confession deliver the king of the Babylonians when he had been condemned after so many sins of idolatry? And what is it that the Lord says? “Shall he who has fallen not arise, and shall he who has turned away not return?”
Letter 1:5.3
Immediately, on your return, the robe shall be put on you. The ring will adorn you. Your Father’s embrace again shall receive you. Behold, he says, “I do not wish the death of the sinner as much as I prefer that he turn about and live.” And again he says, “Shall he who has fallen not arise, and shall he who has turned away not return?” The apostle states, “God has the power to make him stand.”
On Penitents 12:2
God is indeed good to everyone, but he shows his patient endurance especially to those who sin. If you want to hear a paradoxical statement—paradoxical because it is not customary but true for the great piety it reveals—listen. God always seems to be severe to the righteous. But he seems good to sinners and quick to clemency. He restores the one who sinned and fell, and he tells him, “Shall not he who falls get up? Or the one who turns away, shall he not turn back again?” And “Why did the stupid daughter of Judah turn away with a shameless revolting?” And again, “Return to me, and I will return to you.”
Homilies on Repentance and Almsgiving 7:2.5
The very thing I said in the beginning, I say now, that both of these cause us to betray our salvation: placing our courage in our goodness and losing our hope to wickedness. This is why Paul, to protect those who remain in goodness, said, “Let any one who thinks that he stand take heed in fear that he fall.” And again: “I am afraid that, after preaching to others, I myself should be disapproved.” In order to lift up those who are found fallen in wickedness and to excite them to greater readiness, he bore testimony to the Corinthians. He wrote to them, “I may have to mourn over many of those who sinned before and have not repented.” In this way, he revealed that the sinners do not deserve equal pity with the unrepentant. And the prophet said to them, “Shall not he that falls arise, or he that turns away, shall he not turn back again?” Hence, as long as the “today” is said let us not despair but have good hope in the Master. Let us recognize the vast sea of his philanthropy.
Homilies on Repentance and Almsgiving 1:4.31
Is it not strange that others do not even now despair of your salvation? They instead are continually praying that they may have their member restored to them. However, while they pray, you yourself, having once fallen, are unwilling to get up again and remain prostrated. You all but cry aloud to the enemy: “Slay me, smite me, spare not.” “Does he who falls not rise up again?” so speaks the divine oracle. But you strive against this and contradict it. If one who has fallen despairs, it is as much as to say that he who falls does not rise up again. I entreat you. Do not do so great a wrong to yourself. Do not pour on us such a flood of sorrow. I do not say this merely at the present time when you have not yet completed your twentieth year. But I would entreat you, even if after achieving many things and spending your whole life in Christ, you had experienced this attack. Even then, in extreme old age, it would not have been right to despair. But call to mind the robber who was justified on the cross. The laborers who came the eleventh hour and received the wages of the whole day.
Letter to the Fallen Theodore 2:4
(Verse 4.) And you shall say to them: Thus says the Lord: Shall the one who falls not rise up again? And the one who turns away not return? After so many evils, it provokes those who were able to remain to repentance. Before the things that were threatened come, it exhorts to conversion, and gives place to repentance. But what is written in Hebrew: And the one who turns away not return, it signifies that the one who has turned away from God, if he wishes to turn to better things, can also turn the anger of God to better things and resist the coming and avoid the blows through prayers.
Commentary on Jeremiah
It is worth our while observing, in what way his sin was forgiven, and how he put away his fault. The event may prove of no slight benefit to us. He did not then defer his repentance. Nor was he careless about it, for as rapid as was his decent into sin, so quick were his tears because of it. Nor did he merely weep, but he wept bitterly. As one who had fallen, so bravely did he spring up again. He knew that the merciful God somewhere says by one of the prophets, “Shall not he that falls arise? And he that backslides, shall he not return?” In returning, therefore, he did not miss the mark, for he continued to be what he had been before, a true disciple.
Commentary on Luke, Homily 149
Wherefore has this my people turned away with a shameless revolting, and strengthened themselves in their willfulness, and refused to return?
διατί ἀπέστρεψεν ὁ λαός μου οὗτος ἀποστροφὴν ἀναιδῆ καὶ κατεκρατήθησαν ἐν τῇ προαιρέσει αὐτῶν καὶ οὐκ ἠθέλησαν τοῦ ἐπιστρέψαι;
Вскꙋ́ю ѿврати́шасѧ лю́дїе моѝ сі́и во і҆ерⷭ҇ли́мѣ ѿвраще́нїемъ безстꙋ́днымъ и҆ ᲂу҆крѣпи́шасѧ во произволе́нїи свое́мъ и҆ не восхотѣ́ша ѡ҆брати́тисѧ;
They have all abandoned him. There is no one who speaks well and does penance for his sins. They follow their own wills like a horse ready for battle. They bend their tongue as a bow. They invent everything, and there is no truth in them.
Against the Pelagians 2.26
(Verse 5) Therefore, why is this people in Jerusalem turned away with contentious turning away? They have grasped falsehood and did not want to return. As much as I have provoked them to repentance, they have turned away from me, not so much out of a desire to sin, but to overcome me. For they have strongly grasped falsehood, whether idols or every corrupt thing that is contrary to truth and justice, and they did not want to return. It is not said: they were not able; but they have eagerly followed unjust things.
Commentary on Jeremiah
Those then who perish, perish against his will. This he testifies against each one of them day by day: “Turn from your evil ways. Why will you die, O house of Israel?” And again: “How often would I have gathered your children together as a hen gathers her chickens under her wings, but you would not.” And: “Why has this people in Jerusalem turned away with a stubborn revolting? They have hardened their faces and refused to return.” The grace of the Christ then is at hand every day. For it “wills all to be saved and to come to the knowledge of the truth.” It calls all without any exception, saying, “Come to me, all you who labor and are heavy laden, and I will refresh you.”
Conference 2:13.7
Just as there is no illness that is incurable for our physician, so the heavenly medicine cannot be powerless in any wound or for any length of time. Therefore, the physician testifies that he is always able to restore health to the one converted. He says, “In returning and rest, you shall be saved.” Hence God, through Jeremiah, does not cease to reprove the hardheartedness of certain ones. Instead he says in this way: “When people fall, do they not get up again? If they go astray, do they not turn back? Why then has this people turned away in perpetual backsliding? They have held fast to deceit. They have refused to return.” God does not punish the sins in the sinner, if the neck of the sinner is not stiffened.
Letter 7:12
Hearken, I pray you, and hear: will they not speak thus, There is no man that repents of his wickedness, saying, What have I done? the runner has failed from his course, as a tired horse in his neighing.
ἐνωτίσασθε δὴ καὶ ἀκούσατε· οὐχ οὕτω λαλήσουσιν· οὐκ ἔστιν ἄνθρωπος μετανοῶν ἀπὸ τῆς κακίας αὐτοῦ, λέγων· τί ἐποίησα; διέλιπεν ὁ τρέχων ἀπὸ τοῦ δρόμου αὐτοῦ ὡς ἵππος κάθιδρος ἐν χρεμετισμῷ αὐτοῦ.
Внима́йте и҆ слꙋ́шайте: не та́кѡ ли возглаго́лютъ: нѣ́сть человѣ́къ творѧ́й покаѧ́нїе ѡ҆ грѣсѣ̀ свое́мъ, глаго́лѧ: что̀ сотвори́хъ; И҆знемо́же бѣжа́й ѿ тече́нїѧ своегѡ̀, а҆́ки ко́нь ᲂу҆трꙋжде́нъ во ржа́нїи свое́мъ.
6–7Jeremiah also says, in like manner: “The turtle and the swallow have known her time, and the sparrows of the field have observed the times of their coming, but my people have not known the judgment of the Lord. How do you say, We are wise, and the law of the Lord is with us? The meting out is in vain. The scribes are deceived and confounded. The wise men are dismayed and taken, for they have rejected the word of the Lord.” Therefore (as I had begun to say), when God had determined to send to people a teacher of righteousness, he commanded him to be born again a second time in the flesh and to be made in the likeness of humankind himself, to whom he was about to be a guide, and companion and teacher. But since God is kind and merciful to his people, he sent him to those very persons whom he hated, that he might not close the way of salvation against them forever but might give them a free opportunity of following God, that they might both gain the reward of life if they should follow him (which many of them do and have done) and incur the penalty of death by their fault if they should reject their King.
Divine Institutes 4:11
6–7It was exceedingly right to admire the consideration of our Lawgiver. He could have brought forward his illustration from among people. He could have spoken of Moses, Elijah, John, and others like them. But, so that he might touch them more to the quick, he made mention of the irrational beings. For had he spoken of those righteous men, these would have been able to say, “We have not yet become like them.” But now by passing them over in silence and bringing forward the fowls of the air, he has cut off from them every excuse. Therefore, he imitates in this place also the old law. Yes, for the old covenant likewise looks to the bee, to the ant, to the turtle and to the swallow.
Homilies on the Gospel of Matthew 21:4
(Verse 6.) I listened and heard: no one speaks what is good. There is no one who repents for his sin, saying: what have I done? All have turned to their own course, like a horse rushing into battle. Called to repentance, they scornfully refuse to listen: and it is not enough for them to have sinned against the Lord and spoken blasphemy, but they all rush like horses, and with fervent speed into battle, not reflecting on their sin, nor saying, what have I done? By these things we understand that either these things are said about the whole human race, because it is prone to vices, or about the time of the Savior, when all together they became useless: there was no one who did good, there was not even one (Psalm 13). Therefore, he himself cries out mystically: Save me, Lord, for the holy one has failed (Psalm 11, 1). But if these things are so, where are those who say that we are free from sin by our own will? No one, he says, speaks what is good (Matt. XI): because we will also be held accountable for idle words on the day of judgment.
Commentary on Jeremiah
Yea, the stork in the heaven knows her time, [also] the turtle-dove and wild swallow; the sparrows observe the times of their coming in; but this my people knows not the judgments of the Lord.
καὶ ἡ ἀσίδα ἐν τῷ οὐρανῷ ἔγνω τὸν καιρὸν αὐτῆς, τρυγὼν καὶ χελιδών, ἀγροῦ στρουθία ἐφύλαξαν καιροὺς εἰσόδων ἑαυτῶν, ὁ δὲ λαός μου οὗτος οὐκ ἔγνω τὰ κρίματα Κυρίου.
Є҆рѡді́а {Въ гре́ч.: а҆сі́да.} на небесѝ позна̀ вре́мѧ своѐ, го́рлица и҆ ла́стовица се́льнаѧ, вра́бїе сохрани́ша времена̀ вхо́дѡвъ свои́хъ: лю́дїе же моѝ сі́и не позна́ша сꙋде́бъ гдⷭ҇нихъ.
(Verse 7) The kite in the sky knows its time: the turtledove and the swallow and the stork keep the time of their arrival. But my people do not know the judgment of the Lord. Regarding the kite, which Symmachus interpreted, the Septuagint and Theodotion used the Hebrew word 'Asida' (). Aquila translated it as 'herodium'. Again, for the swallow, Symmachus translated it as 'cicada', which is called 'Sis' in Hebrew (). But for the stork that we have translated, both Aquila and Symmachus translated it as it is written in Hebrew, 'Agur' (). However, the Septuagint translated it as 'agri passeres'. But it is the same perception, which is also placed at the beginning of Isaiah: The ox knows its owner, and the donkey its master's manger; but Israel does not know me, and my people do not understand me (Isaiah 1:3); so even small birds know their seasons, and know when they should avoid the harshness of winter and return to their usual regions in the beginning of spring. But here we should understand "heaven" as the air that is above.
Commentary on Jeremiah
How will ye say, We are wise, and the law of the Lord is with us? In vain have the scribes used a false pen.
πῶς ἐρεῖτε· ὅτι σοφοί ἐσμεν ἡμεῖς, καὶ νόμος Κυρίου μεθ’ ἡμῶν ἐστιν; εἰς μάτην ἐγενήθη σχοῖνος ψευδὴς γραμματεῦσιν.
Ка́кѡ рече́те, ꙗ҆́кѡ мы̀ мꙋ́дри є҆смы̀ и҆ зако́нъ гдⷭ҇ень съ на́ми є҆́сть; И҆́стиннѡ всꙋ́е бы́сть тро́сть лжи́ваѧ кни́жникѡмъ.
(Verse 8.) How do you say, 'We are wise, and the Law of the Lord is with us'? Truly, the deceitful pen has worked deceit, scribes who boast knowledge of the Law, and the writers write iniquity. And he says:
Commentary on Jeremiah
8–9The blessed prophet Jeremiah loudly condemned both the ignorance and pride of the [unfaithful] Jews. He rebukes them in these words, "How can you say, 'We are wise, and the law of the Lord is with us'? But behold, the lying pen of the scribes has made it into a lie. The wise people shall be put to shame. They shall be dismayed and taken. Behold, they have rejected the Word of the Lord, so what wisdom is in them?" For being neither wise nor acquainted with the sacred Scriptures, though the scribes and Pharisees falsely assumed to themselves the reputation of being learned in the law, they rejected the Word of God. For when the Only-begotten had become man, they did not receive him or yield their neck obediently to the summons that he addressed to them by the gospel. Because, therefore, by their wicked conduct they rejected the Word of God, they were themselves rejected, being condemned by God's just decree. He said, by the voice of Jeremiah, "Call them rejected silver because the Lord has rejected them." And again, "Shave your head, and cast it away, and take lamentation on your lips because the Lord has rejected and thrust away the generation that has done these things." And what these things are the God of all has declared to us, saying, "Hear, O earth: behold! I am bringing on this people evils, the fruit of their turning away, because they regarded not my word and have rejected my law."
Commentary on Luke, Homily 131
The wise men are ashamed, and alarmed, and taken; because they have rejected the word of the Lord; what wisdom is there in them?
ᾐσχύνθησαν σοφοὶ καὶ ἐπτοήθησαν καὶ ἑάλωσαν, ὅτι τὸν λόγον Κυρίου ἀπεδοκίμασαν· σοφία τίς ἐστιν ἐν αὐτοῖς;
Постыдѣ́шасѧ премꙋ́дрїи, и҆ ᲂу҆страше́ни и҆ пои́мани бы́ша, сло́во бо гдⷭ҇не ѿверго́ша: ка́ѧ мꙋ́дрость є҆́сть въ ни́хъ;
(Verse 9) The wise are confused, terrified and captured. For they have rejected the word of the Lord, and there is no wisdom in them. Not because they are wise who do these things; but rather, He calls the wise so that they may be condemned under judgment and their wisdom may be proven foolishness, as the Apostle Paul says: 'You who teach others, do you not teach yourself?' (Romans 2:21). And because they have rejected the word of the Lord, therefore there is no wisdom in them. Therefore, those who destroy doctrine with their actions boast in vain of their knowledge of the law.
Commentary on Jeremiah
What is a holy title without merit but an ornament set in the mud? The Holy Scriptures have testified to this in writing: “A golden ring in a swine’s snout, a woman fair and foolish.” And in us the title Christian is like a golden ornament. If we use it unworthily, we seem to be swine with an ornament.…For this reason, our God spoke elsewhere about the Hebrew people to the prophet, saying, “Call his name, Not Beloved.” And again to the Jews, “You are not my people, and I am not your God.” But he showed clearly elsewhere why he said this about them, for he said, “They have forsaken the Lord, the vein of living waters.” And again: “For they have cast away the word of the Lord, and there is no wisdom in them.”
The Governance of God 4:1
Therefore will I give their wives to others, and their fields to [new] inheritors; and they shall gather their fruits, saith the Lord.
διὰ τοῦτο δώσω τὰς γυναῖκας αὐτῶν ἑτέροις καὶ τοὺς ἀγροὺς αὐτῶν τοῖς κληρονόμοις·
Сегѡ̀ ра́ди да́мъ жєны̀ и҆́хъ и҆ны̑мъ и҆ се́ла и҆́хъ наслѣ́дникѡмъ, поне́же ѿ ма́ла да́же до вели́ка всѝ златолю́бїю послѣ́дꙋютъ и҆ ѿ проро́ка да́же до свѧще́нника всѝ творѧ́тъ лжꙋ̀,
10–11(Verses 10, 11.) Therefore I will give their women (or wives) to foreigners: their fields to their heirs. Because from the least to the greatest, all are eager for greed; from prophet to priest, all practice falsehood (or iniquity). And they healed the brokenness of my people lightly, saying: Peace, peace, when there is no peace. They received the wages of their works: those who rejected the word of the Lord were rejected by him. Their wives, he says, and possessions I will hand over to the enemy. And so that my opinion may not be considered cruel, let the judge hear the reasons: From the least to the greatest, all are devoted to greed (1 Timothy 6). For greed is the root of all evils. From prophet to priest, who should be preventing others from sinning, the first are guilty of crimes: and all either commit injustice by plundering others, or at least lie, so that there is no truth in their mouths. And after these things, as good physicians, they desired to heal the wounds of others with their words, who themselves were afflicted with wounds of all kinds of crimes. We see this every day also in our own people, with the blessed Apostle Paul saying: 'You who preach against stealing, do you steal?' (Rom. II, 21), and so on. When they see sinners and the wealthy, they desire to heal the contrition of the daughter of the people of God, that is, the Church; to the shame either of those who are deceived or of those who deceive others, so that they may say, with every wicked deed concealed: peace, peace, when there is no peace, and war of sins threatens them.
Commentary on Jeremiah
There are no grapes on the vines, and there are no figs on the fig-trees, and the leaves have fallen off.
καὶ συνάξουσι τὰ γεννήματα αὐτῶν, λέγει Κύριος, οὐκ ἔστι σταφυλὴ ἐν ταῖς ἀμπέλοις, καὶ οὐκ ἔστι σῦκα ἐν ταῖς συκαῖς, καὶ τὰ φύλλα κατερρύηκεν.
И҆ соберꙋ́тъ плоды̀ и҆́хъ, гл҃етъ гдⷭ҇ь: нѣ́сть гро́зда на лозѣ̀, и҆ не сꙋ́ть смѡ́кви на смоко́вницахъ, и҆ ли́ствїе ѿпадо́ша: и҆ да́хъ и҆̀мъ, и҆ мимоидо́ша и҆́хъ.
(Verse 13) I will gather them together, says the Lord. There are no grapes on the vines, and there are no figs on the fig tree; the leaf has fallen off, and I have given them what has passed by. The time of visitation, in which the transgressors will fall, is more clearly shown, saying: I will gather them together. Without a doubt, in Jerusalem, so that they will be besieged by the Chaldeans for a long time, and endure the evils of famine. When, he says, the seasons pass by, and summer turns into autumn, and the leaves of the trees fall in winter, you will see everything from afar, and from these things you will not obtain food. For there is no grape on your vines, from which you do not take the fruit (he will take): and there are no figs on the fig-tree, which the oppressed people sees the fruits of their trees devoured by enemies. The leaves, he says, will fall in the summer and autumn. For I have given them things that they would see passing by; and they would lose the abundance of all things with greater pain than they were not allowed to touch.
Commentary on Jeremiah
Why do we sit still? assemble yourselves, and let us enter into the strong cities, and let us be cast out there: for God has cast us out, and made us drink water of gall, because we have sinned before him.
ἐπὶ τί ἡμεῖς καθήμεθα; συνάχθητε καὶ εἰσέλθωμεν εἰς τὰς πόλεις τὰς ὀχυρὰς καὶ ἀπορριφῶμεν, ὅτι Θεὸς ἀπέρριψεν ἡμᾶς καὶ ἐπότισεν ἡμᾶς ὕδωρ χολῆς, ὅτι ἡμάρτομεν ἐναντίον αὐτοῦ.
Почто̀ мы̀ сѣди́мъ; совокꙋпи́тесѧ и҆ вни́демъ во гра́ды твє́рды и҆ пове́ржемсѧ та́мѡ, ꙗ҆́кѡ гдⷭ҇ь бг҃ъ на́шъ ѿри́нꙋ на́съ и҆ напоѝ на́съ водо́ю же́лчи, согрѣши́хомъ бо пред̾ ни́мъ.
14–15(Vers. 14, 15.) Why are we sitting? Come together, and let us enter the fortified city or cities, and let us remain silent there or be cast out there, for our Lord has made us silent and has given us the drink of gall water. For we have sinned against the Lord, we have waited for peace, and it was not good: a time of healing, and behold, fear. The voice of the people responding is introduced, and confessing its own vices, and encouraging one another, to enter the fortified cities or walled city, or one city, Jerusalem: for the others had already been captured. And let us be silent there, he says, because our Lord has made us silent: for we do not have confidence in praying, whether we are cast there or expelled like refuse. He himself has given us a drink of bitter water: because we have turned sweet into bitterness against God. And the reason is clear why we drink such waters: For we have sinned against the Lord, and we have expected peace, even though we have done no good works: and we thought that the time of healing had come for us, when everything was filled with fear and terror. The change of persons, especially in the Prophets, makes understanding difficult: but if they are restored to their proper places, causes, and times, what seemed obscure will become clear.
Commentary on Jeremiah
We assembled for peace, but there was no prosperity; for a time of healing, but behold anxiety.
συνήχθημεν εἰς εἰρήνην, καὶ οὐκ ἦν ἀγαθά· εἰς καιρὸν ἰάσεως, καὶ ἰδοὺ σπουδή.
Жда́хомъ ми́ра, и҆ не бѧ́хꙋ блага̑ѧ: вре́мене ᲂу҆врачева́нїѧ, и҆ сѐ, боѧ́знь.
We shall hear the neighing of his swift horses out of Dan: the whole land quaked at the sound of the neighing of his horses; and he shall come, and devour the land and the fullness of it; the city, and them that dwell in it.
ἐκ Δὰν ἀκουσόμεθα φωνὴν ὀξύτητος ἵππων αὐτοῦ, ἀπὸ φωνῆς χρεμετισμοῦ ἱππασίας ἵππων αὐτοῦ ἐσείσθη πᾶσα ἡ γῆ· καὶ ἥξει καὶ καταφάγεται τὴν γῆν καὶ τὸ πλήρωμα αὐτῆς, πόλιν καὶ τοὺς κατοικοῦντας ἐν αὐτῇ.
Ѿ да́на слы́шано бы́сть ржа́нїе ко́ней є҆гѡ̀, ѿ гла́са ржа́нїѧ ꙗ҆жде́нїѧ ко́ней потрѧсе́сѧ всѧ̀ землѧ̀: и҆ прїи́детъ и҆ пожре́тъ зе́млю и҆ и҆сполне́нїе є҆ѧ̀, гра́дъ и҆ ѡ҆бита́ющихъ въ не́мъ:
(Verse 16.) And a sound of his horses was heard, from the voice of the neighing of his warriors (or cavalry) the whole earth was shaken. And they came and devoured (or they will come and devour) the land and its abundance, the city and its inhabitants. Therefore, as the Septuagint translated above, the people did not say: Let us enter fortified cities, but a fortified city, to signify Jerusalem. Finally, even now he brings forth: the city and its inhabitants. But it is described by Dan, coming through Phoenicia with the army of Nebuchadnezzar, in the place where the river Jordan rises, and it predicts the events that will happen in the future, in Hebrew for the sake of truth.
Commentary on Jeremiah
For, behold, I send forth against you deadly serpents, which cannot be charmed, and they shall bite you
διότι ἰδοὺ ἐγὼ ἐξαποστέλλω εἰς ὑμᾶς ὄφεις θανατοῦντας, οἷς οὐκ ἔστιν ἐπᾷσαι, καὶ δήξονται ὑμᾶς
ꙗ҆́кѡ сѐ, а҆́зъ послю̀ на ва́съ ѕмїи̑ ᲂу҆мерщвлѧ́ющыѧ, и҆̀мже нѣ́сть ѡ҆баѧ́нїѧ, и҆ ᲂу҆грызꙋ́тъ ва́съ, речѐ гдⷭ҇ь,
(Verse 17) Behold, I will send you serpents, rulers (or as the Septuagint translated, deadly ones) with whom there is no enchantment. And they will bite you, says the Lord, incurably, and you will fail with the pain of your heart. Those who come from Dan, whose noise has been heard and who have turned the whole land into a wilderness, are the same ones that the prophetic word indicates under a different figure, calling them deadly serpents or rulers as the Hebrew word Saphphonim (). I do not understand why the second edition of his work, as he says, was intended for spies, unless perhaps because of the similarity of words. To them, he says, there is no enchantment. For they pour out prayers in vain to God against the ancient serpent, the twisted serpent, who have despised the commandments of God. Let us use this passage against those who, by disregarding the words of the Savior, are delivered to hostile powers.
Commentary on Jeremiah
You should know that the disease of envy is harder to cure than any other. I would say that someone tainted by its poison is almost beyond healing. This is the plague described figuratively by the prophet: “See, I will send you serpents against which there are no incantations, and they will bite you.” The bites of envy are quite rightly compared by the prophet with the lethal poison of the basilisk.
Conference 3:18.16
mortally with the pain of your distressed heart.
ἀνίατα μετ’ ὀδύνης καρδίας ὑμῶν ἀπορουμένης.
неисцѣ́льнѡ со болѣ́знїю се́рдца ва́шегѡ и҆счеза́ющагѡ.
(Verse 18) My sorrow is upon sorrow, my heart is mourning within me. As we have said before, the previous seventy sentences, which were said, were connected in order to establish: 'And they will bite you,' says the Lord, 'incurably: with the pain of your heart, you will faint.' However, in Hebrew, the word for pain, which is translated into Greek as ὀδύνη, is not so much a physical pain as it is a grimace of the mouth, contracted and resembling a laugh. These words must be read emphatically from the perspective of God, mourning the downfall of Jerusalem and not enduring its miseries.
Commentary on Jeremiah
Behold, [there is] a sound of the cry of the daughter of my people from a land afar off: Is not the Lord in Sion? is there not a king there? because they have provoked me with their graven [images], and with strange vanities.
ἰδοὺ φωνὴ κραυγῆς θυγατρὸς λαοῦ μου ἀπὸ γῆς μακρόθεν· μὴ Κύριος οὐκ ἔστιν ἐν Σιών; ἢ βασιλεὺς οὐκ ἔστιν ἐκεῖ; διατί παρώργισάν με ἐν τοῖς γλυπτοῖς αὐτῶν καὶ ἐν ματαίοις ἀλλοτρίοις;
Сѐ, гла́съ во́плѧ дще́ре люді́й мои́хъ ѿ землѝ и҆здале́ча: є҆да̀ гдⷭ҇ь нѣ́сть въ сїѡ́нѣ; и҆лѝ цр҃ѧ̀ нѣ́сть въ не́мъ; поне́же прогнѣ́ваша мѧ̀ во и҆зва́ѧнныхъ свои́хъ и҆ въ сꙋ́етныхъ чꙋжди́хъ.
(Verse 19) Behold, the voice of the cry of the daughter of my people from a distant land. She describes weeping and the howling of the city of Jerusalem as the enemies enter.
Is not the Lord in Zion, and is not his king in her? Indeed, the Lord himself is the king. Or certainly the Lord refers to the Father, and the king refers to the Son, according to that which is written under the name of Solomon: 'Give your judgment, O God, to the king, and your justice to the king's son' (Psalm 72:1). But why is there a voice of shouting in Jerusalem, and why does the shout come from a far away land? The clear reason is that the Lord is not in her, and her king has departed from her.
Why, then, have they provoked me to anger with their idols and their foreign vanities? The Lord has departed from them, he said, because they provoked me to anger with the worship of idols, even though I, who am their Lord and king, was the one they should have worshipped.
Commentary on Jeremiah
The summer is gone, the harvest is past, and we are not saved.
διῆλθε θέρος, παρῆλθεν ἄμητος, καὶ ἡμεῖς οὐ διεσώθημεν.
Про́йде жа́тва, мимои́де лѣ́то, и҆ мы̀ нѣ́смы спасе́ни.
(Verse 20.) The harvest has passed, the summer is ended: and we are not saved. Once again the people speak, who were besieged in Jerusalem for a long time, because the times have changed, and the cycle of years has come to an end, and all their hope has been in vain, and has passed away.
Commentary on Jeremiah
For the breach of the daughter of my people I have been saddened: in my perplexity pangs have seized upon me as of a woman in travail.
ἐπὶ συντρίμματι θυγατρὸς λαοῦ μου ἐσκοτώθην· ἐν ἀπορίᾳ κατίσχυσάν με ὠδῖνες ὡς τικτούσης.
Над̾ сокрꙋше́нїемъ дще́ре люді́й мои́хъ сокрꙋше́нъ є҆́смь и҆ ско́рбенъ: во ᲂу҆́жасѣ ѡ҆б̾ѧ́ша мѧ̀ бѡлѣ́зни а҆́ки ражда́ющїѧ.
(Verse 21.) I am crushed with the contrition of the daughter of my people, and I am sorrowful: astonishment has taken hold of me. God replied that he would be seen afflicted in the affliction of Jerusalem, and would be crushed in human likeness by astonishment.
Commentary on Jeremiah
And is there no balm in Galaad, or is there no physician there? why has not the healing of the daughter of my people taken place?
μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαάδ, ἢ ἰατρὸς οὐκ ἔστιν ἐκεῖ; διατί οὐκ ἀνέβη ἴασις θυγατρὸς λαοῦ μου;
И҆лѝ риті́ны {тꙋ́къ масти́тый и҆з̾ дре́ва текꙋ́щь} нѣ́сть въ галаа́дѣ; и҆лѝ врача̀ нѣ́сть та́мѡ; чесѡ̀ ра́ди нѣ́сть и҆сцѣле́на ра́на дще́ре люді́й мои́хъ;
Let no one, then, run down the law, as if, on account of the penalty, it were not beautiful and good. Shouldn’t he who drives away bodily disease appear as a benefactor? Shouldn’t he who attempts to deliver the soul from iniquity even more appear as a friend since the soul is a more precious thing than the body? Besides, for the sake of bodily health we submit to incisions, cauterization and medicinal draughts. He who administers them is called savior and healer. He is called this even though he amputates parts, but he works not from a grudge or ill will toward the patient. He instead acts according to the principles that the art prescribes so that the sound parts may not perish along with them. No one accuses the physician’s art of wickedness. In the same way, shouldn’t we submit, for the soul’s sake, to either banishment, or punishment or bonds, as long as from unrighteousness we shall obtain righteousness?
The Stromata Book 1
“Shall not he that falls rise again, and he that is turned away, shall he not turn again?” Why, then, is the virgin “turned away with a stubborn revolting,” even though she heard Christ, her spouse, saying through Jeremiah: “And when she had committed all these fornications, I said: Return to me, and she did not return?” “Is there no balm in Gilead? Or is there no physician there? Why, then, is not the wound of the daughter of my people closed?” Indeed, you will find many safeguards against evil in the divine Scripture, and many remedies which from destruction bring salvation. There are the mysteries of death and resurrection, the words of terrible judgment and everlasting punishment, the doctrines of repentance and the forgiveness of sin and those innumerable examples of conversion. There are the drachma, the sheep and the son who spent his livelihood with harlots, who was lost and found, was dead and lived again. Let us use these safeguards against evil. Through them, let us heal our soul.…While we can, let us lift ourselves from the fall. Let us never despair of ourselves, if only we depart from evil. Jesus Christ came into the world to save sinners. “O come, let us worship and fall down; let us weep before him.” The Word who invited us to repentance calls aloud, “Come unto me, all you who labor and are heavy laden, and I will give you rest.” There is, then, a way of salvation, if we want it. “Death in his might has swallowed up, but again the Lord has wiped away tears from off all faces” of those who repent. The Lord is faithful in all his words. He does not lie when he says, “Though your sins are scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool.” The great Physician of souls who is the ready liberator, not of you alone, but of all who are enslaved by sin, is ready to heal your sickness. From him come the words, it was his sweet and saving lips that said, “They who are whole do not need a physician but those who are sick.… I have not come to call the righteous but sinners to repentance.” What excuse have you, what excuse has anyone, when he speaks in this way? The Lord wishes to cleanse you from the trouble of your sickness and to show you light after darkness. The good Shepherd who left those who had not wandered away is seeking after you. If you give yourself to him, he will not hold back. He, in his love, will not disdain even to carry you on his own shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only come back, and while you are yet far off, he will run and fall on your neck, and, now that you are cleansed by repentance, will enfold you in embraces of love. He will clothe with the chief robe the soul that has put off the old person with all his works. He will put a ring on hands that have washed off the blood of death and will put shoes on feet that have turned from the evil way to the path of the gospel of peace. He will announce the day of joy and gladness to those who are his own, both angels and human beings, and will celebrate your salvation far and wide. For “truly I say unto you,” he says, “there is joy in heaven before God over one sinner who repents.”
Letter 46:5-6
(Ver. 22.) Is there no balm in Gilead? Is there no physician there? Why then is there no healing for the wound of my people? Not only in this place, but also in many other passages of the Scriptures, we find the balm of Gilead being used as a symbol of repentance and healing. And now we wonder, why have the wounds of Jerusalem not been healed, and why have they not yet covered their skin with scars? This is because there are no prophets or priests to administer the healing balm.
Commentary on Jeremiah
At that time, saith the Lord, they shall bring out the bones of the kings of Juda, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves; :
ΕΝ τῷ καιρῷ ἐκείνῳ, λέγει Κύριος, ἐξοίσουσι τὰ ὀστᾶ τῶν βασιλέων ᾿Ιούδα καὶ τὰ ὀστᾶ τῶν ἀρχόντων αὐτοῦ καὶ τὰ ὀστᾶ τῶν ἱερέων καὶ τὰ ὀστᾶ προφητῶν καὶ τὰ ὀστᾶ τῶν κατοικούντων ἐν ῾Ιερουσαλὴμ ἐκ τῶν τάφων αὐτῶν
Во вре́мѧ ѻ҆́но, гл҃етъ гдⷭ҇ь, и҆зве́ргꙋтъ кѡ́сти царе́й і҆ꙋ́ды и҆ кѡ́сти кнѧзе́й є҆гѡ̀, и҆ кѡ́сти свѧще́нникѡвъ и҆ кѡ́сти проро́кѡвъ и҆ кѡ́сти ѡ҆бита́ющихъ во і҆ерⷭ҇ли́мѣ и҆з̾ гробѡ́въ и҆́хъ