1 And the word of the Lord came to me, saying:
Athanasius of Alexandria · AD 373 The prophets say, "And the Word of the Lord came to me." … All these messages proscribe in every light the Arian heresy and signify the eternity of the Word, and that he is not foreign but proper to the Father's essence.
Jerome · AD 420 (Chapter 2, Verse 1) And the word of the Lord came to me, saying: Go and cry in the ears of Jerusalem, saying. This is not found in the Septuagint, but it was added under asterisks in the edition of Theodotion, who interpreted the Hebrew word Carath () as clama; or praedica, meaning 'read'. And it signifies both reading and crying out and preaching because of its ambiguity.
2 “Go, and cry out to the ears of Jerusalem, saying: Thus says the Lord: I have remembered you, taking pity on your youth and on the charity of your betrothal, when you followed me into the desert, into a land which is not sown.
Oresiesis-Heru-sa Ast · AD 380 Consider by how many testimonies the Word of the Lord urges us to recite the Holy Scriptures in order that we may possess through faith what we have repeated with our mouth.… And elsewhere it is written, I remembered the mercy of your youth.
Jerome · AD 420 (Vers. 2.) Thus says the Lord: I have remembered your youth, the kindness of your betrothal, when you followed me in the desert, in a land that is not sown. LXX: Thus says the Lord: I have remembered the mercy of your youth, and the love of your betrothal. This is said more fully in Ezekiel (Ezek.
3 Israel is holy to the Lord, the first of his fruits. All those who devour him commit an offense. Evils will overwhelm them, says the Lord.”
Jerome · AD 420 (Verse 3.) Holy is Israel to the Lord, the first fruits of his harvest: all who devour him shall be guilty; evil shall come upon them, says the Lord.
4 Listen to the word of the Lord, O house of Jacob, and all you families of the house of Israel.
Jerome · AD 420 (Verses 4, 5.) Hear the word of the Lord, house of Jacob, and all the families of the house of Israel. Thus says the Lord: What did your fathers find in me of iniquity, that they went far from me, and went after vanity, and became vain? This meaning is also testified by another prophet: O my people, what have I done to you, and how have I been a burden to you?
5 Thus says the Lord: “What iniquity have your fathers found in me, that they would draw far away from me, and would walk after emptiness, and would become empty?
John Chrysostom · AD 407 And elsewhere again, "What transgression have your fathers found in me?" And again, "O my people, what have I done unto thee? and wherein have I grieved thee?" showing their thankless disposition, and that when in the enjoyment of all things, they requited it by the contraries; but here He expresses it with yet greater force.
6 And they have not said: ‘Where is the Lord, who caused us to ascend from the land of Egypt; who led us through the desert, through an uninhabited and impassable land, through a land of drought and of the image of death, through a land in which no one walked and in which no man lived?’
Jerome · AD 420 (Verse 6) And they did not say, Where is the Lord who led us up out of the land of Egypt, who led us through the desert, through an uninhabited and impassable land, through a land of thirst and the shadow of death, through a land in which no man walks, nor does any man dwell.
7 And I led you into the land of Carmel, so that you would eat from its fruit and from its excellence. And having entered it, you defiled my land, and you turned my inheritance into an abomination.
Jerome · AD 420 (Verse 7) And I led you into the land of Carmel, that you may eat its fruit and its goodness; and when you entered, you polluted my land and made my inheritance an abomination. For the labor of a very hard journey, I gave you abundance of all things. Indeed, Carmel, which is called Chermel in Hebrew, signifies this, and in our language it means the knowledge of circumcision.
8 The priests have not said: ‘Where is the Lord?’ And those who held the law did not know me. And the pastors betrayed me. And the prophets prophesied in Baal and followed idols.
Oresiesis-Heru-sa Ast · AD 380 God has also entrusted a deposit to us: the brothers' way of life. While laboring on their behalf, we look forward to future rewards, lest this be said of us as well, "Let this people go," and lest, if we forsake the traditions of our ancestors, this be hurled at us: "Those who have my law do not know me; the shepherds have rebelled against me."
Gregory of Nazianzus · AD 390 Jeremiah was known before he was formed, and sanctified from the womb. … He longs for water over his head and a fountain of tears for his eyes that he may adequately weep for Israel. No less does he lament the depravity of its rulers.
Jerome · AD 420 (Verse 8.) The priests did not say, 'Where is the Lord?' and those who held my Law did not know me, and the shepherds transgressed against me, and the prophets prophesied in Baal and followed idols.
9 Because of this, I will still contend in judgment against you, says the Lord, and I will dispute with your sons.
Jerome · AD 420 (Verse 9) Therefore I will still contend with you in judgment, says the Lord, and I will reason with your children. So that it may not seem that I strike with power, as if contending with equals in reason; according to what David sings and the Apostle uses: That you may be justified in your words, and may overcome when you are judged (Psalm 50:6; Romans 3:4).
10 Cross over to the isles of Kittim, and gaze. And send to Kedar, and consider diligently. And see if anything like this has ever been done.
Basil of Caesarea · AD 379 This alone among all evils is without comparison. This is a new act of shamelessness in life. "Go over to the islands of Kittim and see," the Lord says. "Send to Kedar and consider carefully whether anything like this has ever been done—if a nation has changed its gods? (Yet they are not gods at all.)." But the virgin "has changed her glory," and her glory is in her shame.
Jerome · AD 420 (Vers. 10, 11.) Go to the islands of Kittim, and see: and send to Kedar, and consider carefully, and see if such a thing has happened: if a nation has changed its gods (or its own gods). And certainly they are not gods: but my people have changed their glory into an idol (or something that will not profit them).
11 See if a nation has ever changed their gods, though certainly those are not gods. Yet truly, my people have exchanged their glory for an idol.
Didascalia Apostolorum · AD 230 Those who are not saved always are taking care of those things that do not profit or benefit them in any way. So what kind of excuse is there for a Christian who withdraws from the assembly of the church? Such a person does not even imitate the Gentiles but by reason of his absence grows indifferent and careless. He stands aloof and does evil.
John Chrysostom · AD 407 And what wonder? for He permitted opinions erroneous, and unworthy of Himself, to prevail, as that He was a body formerly, and that He was visible. In opposition to which He says, "God is a Spirit." Again, that He delighted in sacrifices, which is far from His nature. And He utters words at variance with His declarations of Himself, and many such things.
John Cassian · AD 435 The same erroneous notion by which they used to worship devils formed in the figure of people they use even now in thinking that the incomprehensible and ineffable glory of the true Deity should be worshiped under the limitations of some figure.
12 Be astonished at this, O heavens, and be utterly desolate, O gates of heaven, says the Lord.
Epistle of Barnabas · AD 132 Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure another for themselves.
Athanasius of Alexandria · AD 373 Who that witnessed these things, or that has merely heard of them, will not be greatly amazed, and cry aloud unto the Lord, saying, 'Wilt Thou make a full end of Israel?' Who that is acquainted with these proceedings, will not with good reason cry out and say, 'A wonderful and horrible thing is done in the land;' and, 'The heavens are astonished at this, and the earth is even m…
Cyril of Alexandria · AD 444 Here too let the prophet Jeremiah say of the race of Israel, "Who will grant for my head to be waters, and my eyes a fountain of tears, that I may weep for this people day and night?" "For what lamentation can suffice for those who fell into the pit of destruction because of their wicked conduct to Christ, and for guilt so great, that not with words only did they grieve him, an…
13 For my people have done two evils. They have forsaken me, the Fountain of living water, and they have dug for themselves cisterns, broken cisterns that are unable to hold water.
Justin Martyr · AD 165 And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life.
Pacian of Barcelona · AD 391 Yea, rather with us is the living water, the very water which springeth from Christ; but thou, separated from the everlasting Fountain, whence receivest thou thy birth? Nor hath the Holy Spirit departed from the chief mother; whence then came He to thee?
Theodoret of Cyrus · AD 458 Now, here he clearly reveals to us the mystery of the holy Trinity: he called the only-begotten Word of God a fountain of life. This is the name, too, remember, God personally gave himself through the prophet Jeremiah: "They have forsaken me, a fountain of living water, taken their leave and dug for themselves cracked cisterns incapable of holding water."
14 Is Israel a servant, or one born into slavery? Then why has he become a prey?
Jerome · AD 420 (Verse 14) Is the Israelite a servant or a native? I believe that from this place, the Jews who were filled with pride said to the Savior: We are the seed of Abraham and have never served anyone. How do you say, 'You will be free' (John 8:33)? Ignorant that everyone who commits sin is a slave to sin, and each one serves the one by whom they are overcome.
15 The lions have roared over him, and they have uttered their voice. They have set his land in solitude; his cities have been burned up, and there is no one who lives in them.
Jerome · AD 420 (v. 15) So why did he become prey? The lions roared against him and gave forth their voice. They made his land a desolation; his cities are burned and no one lives in them. The divine speech asks a question in order to answer it. But indeed, the lions can be understood as the princes of Babylon, who made their land a desolation and destroyed their cities with fire.
16 Likewise, the sons of Memphis and of Tahpanhes have defiled you, even to the top of the head.
Jerome · AD 420 (Verse 16, 17.) The sons of Memphis and Taphne have defiled you, even to the crown. Is it not because you abandoned the Lord your God at the time when He was leading you along the way? This that we have said, is not found in the Septuagint at the time when He was leading you along the way.
17 Has this not been done to you because you abandoned the Lord your God, in that time when he was leading you by the way?
18 And now what do you want from the way of Egypt, but to drink their turbid water? And what do you want from the way of the Assyrians, but to drink the water of their river?
Pachomius the Great · AD 348 Truly, I fear that our parents according to the flesh will be found to condemn us and to quote the words of Scripture, "How have you become wretched, greatly put to shame? Great is your affliction; a fire is kindled on you; your branches have become useless." For this cause they have become a prey. The lions have roared at it and have given out their voice against it.
Augustine of Hippo · AD 430 If we are not false servants of God, if there is in us a spark of that fire whereby "charity seeks not its own," we certainly should make our good works appear, not only before God but even before people, for fear that, while drinking of quiet waters in our own conscience, we should be constrained by careless feet to drive the sheep of the Lord to drink the troubled waters.
Bonaventure · AD 1257 It is fitting first to take in Scripture, then to chew it, and finally to assimilate it. What does it serve a man to drink dirty water? "And now what hast thou to do in the way of Egypt, to drink the troubled water?" Drink instead healthy water, that is, wisdom.
19 Your own malice will reprove you, and your own apostasy will rebuke you! But know and perceive this: it is an evil and bitter thing for you to forsake the Lord your God, and to be without my fear within you, says the Lord, the God of hosts.
Irenaeus · AD 202 The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man's apostasy; while man has been instructed by means…
Jerome · AD 420 (Verse 19.) Your wickedness will reprove you, and your apostasy will rebuke you. Know and see that it is evil and bitter for you to have forsaken the Lord your God, and that you have no fear of me, says the Lord of hosts.
Bonaventure · AD 1257 "Know and see that it is evil and bitter that you have forsaken the Lord your God, and that the fear of me is not in you." If you do not fear God, you have lost grace, you have lost justice, and you have lost true wisdom. "See" therefore "how evil and bitter it is that you have forsaken the Lord your God." Where there is no fear, there is neither wisdom nor justice nor grace.
20 From ancient times, you have broken my yoke; you have torn apart my bonds, and you have said, ‘I will not serve.’ For on every high hill, and under every leafy tree, you have been debased, O harlot.
Jerome · AD 420 (Verse 20.) You have broken my yoke from the age (or your own) and shattered my chains (or yours); and you said, 'I will not serve.' For on every high hill and under every leafy tree, you lay as a prostitute (or were spread out in fornication) there.
21 Yet I planted you as an elect vineyard, with only true seed. Then how have you been turned away from me, toward that which is depraved, O strange vineyard?
Origen of Alexandria · AD 253 The God who "brings forth the sun on the evil and the good" is a desert to no one. To no one is he who "rains on the just and unjust" ever a land made dry. How is he a desert, when he brings forth the day and causes the night to rest? How is he a desert, when he causes the land to bear fruit?
John Chrysostom · AD 407 Hence God gave the gift of prayer. But this He doth, not as Himself standing in need of entreaty, but that we might not, from being saved without effort, grow indifferent. ...
Fulgentius of Ruspe · AD 533 God through Jeremiah reproaches the evil of the human will in such a way that he teaches that it is foreign to him. He says, "Yet I planted you as a choice vine.… How then did you turn degenerate and become a wild vine?" He says that the vine is foreign to him not because of some defect in the divine creation but by the avoidance of his own will, which is justly blamed because…
22 Even if you wash yourself with soap, and increase your use of herbal soaps, you are still stained by your iniquity in my sight, says the Lord God.
Origen of Alexandria · AD 253 After this let us look at the words: "though you wash yourself with nitre and multiply soapwort for yourself, you are stained in your iniquities before me, says the Lord." Did some sinful soul suppose that, by taking nitre and washing herself with perceptible nitre, she would cease from the stain and cease from sin?
Jerome · AD 420 (Verse 22) If you wash yourself with niter, you will multiply for yourself the herb borith, you are stained in your iniquity before me, says the Lord God.
23 How can you say: ‘I have not been polluted. I have not walked after Baal?’ Consider your ways in the steep valley. Acknowledge what you have done, so that you may be like a swift runner, following his course.
Jerome · AD 420 (Verse 23) How can you say, 'I am not defiled; I have not gone after the Baals'? Look at your way in the valley; know what you have done - a restless young camel running here and there, (valley in Hebrew is called Ge, which is translated as 'multitude' in our language, and can be referred to as the tomb of the multitude).
24 A wild donkey accustomed to solitude, out of the desire in his soul, caught the scent of his lover. Now nothing will turn him away from her. All those who seek her will not cease. But they will find her in her menstruation.
Jerome · AD 420 (Verse 24.) The swift courser, unfolding its paths: the wild donkey accustomed to solitude, attracted by the desire of its own soul, drew the wind of its love: none shall turn her away: all who seek her shall not be lacking. In her monthly flow they shall find her.
25 You should keep your foot from being naked, and your throat from being thirsty. But you have said: ‘I have lost hope. I will not do it. For certainly, I have loved strangers, and I will walk after them.’
Jerome · AD 420 Nothing makes God as angry as when people from despair of better things cling to those that are worse. Indeed, this despair in itself is a sign of unbelief. One who despairs of salvation can have no expectation of a judgment to come. For if he dreaded such, he would by doing works prepare to meet his Judge.
26 In the same way that a thief is confounded when he has been apprehended, so the house of Israel has been confounded, they and their kings, their leaders and priests and prophets.
Jerome · AD 420 (Verse 26, 27.) Just as a thief is ashamed when he is caught, so were the people of Israel and their kings, leaders, priests, and prophets ashamed. Even though the faces of thieves are shameless and bold, they are still embarrassed when caught in the act.
Cyril of Alexandria · AD 444 Against those who, in the greatness of their wickedness, have scorned God's goodness and rejected the Savior, there is decreed wrath and misery.… For those who are in their sins are full of shame. For so it is somewhere said of the Israelites, who violated the law of Moses: Like the shame of a thief when he is caught, so will the children of Israel be ashamed.
27 For they say to a piece of wood, ‘You are my father,’ and to a stone, ‘You have conceived me.’ They have turned their back to me, and not their face. But in the time of their affliction, they will say: ‘Rise up and deliver us.’
Clement of Alexandria · AD 215 It is adultery, if you abandon the ecclesiastical and true knowledge and the opinion about God, and consent to false and incompatible opinion, either by deifying any created object or by making an idol of anything that does not exist, so as to overstep, or rather step away from, knowledge.… For this reason, the noble apostle calls one of the kinds of fornication, idolatry.
Cyril of Jerusalem · AD 386 With unspeakable mercy, God deigned to be called the Father of humankind. He is in heaven, they on earth. He is the eternal Maker. They are made in time. He holds the earth in the hollow of his hand. They are like grasshoppers on the earth.
Ambrose of Milan · AD 397 How is a person wise who looks not for his Maker but says to a stone, "You are my father"? Who says to the devil as the Manichaean does, "You are the author of my being"? How is Arius wise, who prefers an imperfect and inferior creator to one who is a true and perfect one? How can Marcion or Eunomius be wise, who prefer to have an evil rather than a good God?
28 Where are your gods that you made for yourselves? Let them rise up and deliver you in the time of your affliction. For certainly, your gods were like the number of your cities, O Judah.
Jerome · AD 420 (Verse 28.) Where are your gods, whom you made for yourself? Let them arise and deliver you in the time of your affliction. It is a shameless request to seek help from one whom you have despised in times of peace. And it should be read with the emotion of rebuke: Let your gods deliver you, whom you made for yourself.
29 Why do you want to contend against me in judgment? You have all forsaken me, says the Lord.
Jerome · AD 420 (Verse 29) What do you want to contend with me in judgment? You all have forsaken me, says the Lord. Human perversity is inclined to make excuses for itself, so that whatever it rightfully endures, it may seem to endure unjustly; and it may attribute its own fault to the judgment of God.
30 I have struck your children to no effect; they have not accepted discipline. Your own sword has devoured your prophets. Your generation is like a raging lion.
Ephrem the Syrian · AD 373 Behold, for three years I have come seeking fruit on this fig tree. This refers to the three captivities in which the Israelites were taken away as captives, so that they might be chastened, but they were not chastened. In vain have I smitten your children, but they have not taken correction.
Jerome · AD 420 (Verse 30) Without cause, I struck your sons: they did not receive discipline. For this reason, you did not receive the 70. And the sense in Hebrew is: Those who were struck did not want to receive discipline. But in the Septuagint: Therefore, I struck your sons so that you may be taught by their death.
Augustine of Hippo · AD 430 "Some of those measures do not succeed," you say. Is a remedy, then, to be discontinued because the illness of some patients is incurable? You are looking at those who are so hardened that they are not affected by such correction. Concerning these it has been written: "In vain have I struck your children. They have not received correction."
31 Consider the word of the Lord. Have I become like a wilderness to Israel, or like a land late to bear fruit? Then why have my people said, ‘We are withdrawing; we will no longer approach you’?
Origen of Alexandria · AD 253 At the beginning of what has been read, the Lord says concerning Israel that he did not become a "wilderness" to him, nor "a parched land." Who then, coming to this passage, would not inquire, examining the intention of what is written?
Jerome · AD 420 (Verse 31.) See the word of the Lord: Am I become a wilderness to Israel, or a barren land? Why then said my people, We are gone, we will come no more at you? LXX: Hear the word of the Lord: thus says the Lord: Am I become a wilderness to Israel, or a land full of darkness? Why do my people say, We will not serve, we will not come to you? And Moses saw the voice of God (Exod.
32 Can a virgin forget her ornament, or a bride the covering across her breast? Yet truly, my people have forgotten me, for innumerable days.
Jerome · AD 420 (Verse 32.) Will the virgin forget her adornment, and the bride her breastplate? My people have forgotten me in countless days. Through these things we learn that Christ is the bridegroom of the virgin Church, which has no blemish or wrinkle. But if he is the bridegroom, his words are, as John the Baptist speaks: He who has the bride is the bridegroom (John 3:29).
33 Why are you striving to claim that your way is good, as if to seek my love, when all the while you are also displaying your malice by your own way,
Jerome · AD 420 (Verse 33, 34) Why do you insist on showing your good path in seeking affection, when you have also taught your wicked ways? And on your wings (or in your hands) the blood of the souls of the poor and innocent is found. I did not find them in ditches (or pits), but in all of these (or under every oak tree).
34 and in your armpits there is found the blood of poor and innocent souls? I have found them, not in ditches, but everywhere that I mentioned previously.
35 And you have said: ‘I am innocent and without sin. And because of this, let your fury be turned away from me.’ Behold, I will contend with you in judgment, because you have said: ‘I have not sinned.’
Jerome · AD 420 (Ver. 35, 36) And you said: I am without sin and innocent: and therefore let your anger turn away from me. Behold, I will contend with you in judgment, because you have said: I have not sinned: how despicable you have become, repeating your ways too much (or how greatly you have despised).
Cyril of Alexandria · AD 444 It makes God angry for us to imagine that we are free from all impurity. He is even found saying to one of those who led polluted lives, Behold, I have a suit with you because you say I have not sinned, in that you have acted very contemptuously in repeating your ways.
36 How exceedingly vile you have become, repeating your ways again and again! And so, you will be ashamed of Egypt, just as you were ashamed of Assur.
37 For you will also depart from that place, and your hand will be upon your head. For the Lord has crushed your confidence, and you will have nothing prosperous by it.”
Jerome · AD 420 (Verse 37.) And you will be confounded by Egypt, just as you were confounded by Assyria: for you will also go out from there, and your hands will be on your head: because the Lord has broken your confidence (or hope), and you will have nothing prosperous in it.
Salvian the Presbyter · AD 500 Our soldiers were brought low by a similar disdaining pride and by the same outcome. That saying of the prophet was brought home to our army: "The Lord shall cast aside your confidence, and you shall not have prosperity." We were confident in our own wisdom and strength, contrary to the command of God, who says, "Let not the wise person glory in his wisdom or the strong person…