Book Two
Book Two
According to brother Eusebius, in the book of Jeremiah we dictate in swift speech, briefly turning away our ears so that we do not hear the judgment of bloodshed and deplore the souls of the slain, who, by the expectation of virtues, daily fall into arrogance and consider themselves equal to God, so that they may attribute equality to all men, which the impious Arian heresy denies in the Son, and may put their mouth in heaven and leave nothing more for the future blessedness of the Saints. We have responded to the madness of those with whom we were able, and if the Lord grants us life, we will respond more fully. Now the path must be taken up, and the Commentarioli must be dictated: neither burdening the understanding of readers with excessive length, nor depriving them of understanding with immoderate brevity, of which one overloads the senses of those reading, the other hinders the desire of students.
5:20-21
(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.
5:22-24
(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.
5:25
(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).
5:26
(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.
5:27-29
(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.
5:30-31
(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.
6:1
(Chapter 6, Verse 1) Take courage, sons of Benjamin, in the midst of Jerusalem; and in Thecua sound the trumpet; and on Bethacherem raise a sign (or banner), for evil has been seen (or appeared) from the North and great destruction. No one is ignorant of Jerusalem situated in the tribe of Benjamin. We also see Thecua, a village situated on a mountain and separated from Jerusalem by twelve miles, every day with our own eyes. Among these is another village, which is called Bethacherem in the Syriac and Hebrew languages, and it too is situated on a mountain. Therefore, what he says is this: because Nebuchadnezzar is coming soon from the North, and the nearby captivity is imminent, O inhabitants of Jerusalem, seize your weapons, and sound the trumpet in Tekoa; and raise the banner in Beth-cherem, saying, so that you may be able to resist against the enemy. Benjamin means son of the right hand; Tekoa means trumpet; Beth-cherem means vineyard city. Let us apply all these things to the Church: so that if it sins, and the onslaught of persecution comes, it may prepare itself to resist.
6:2-3
(Verse 2, 3.) I have likened the daughter of Zion to a beautiful and delicate woman. And the shepherds and their flocks shall come to her. They have pitched their tents around her and each one shall feed those under his hand. Prepare for battle against her. Arise and let us go up at noon. The beauty of Jerusalem is described, which is the same as Zion, indicating that the whole city and the citadel of the city are one and the same. For Zion means a watchtower and it is compared to a beautiful woman; just as lovers come to her, so the shepherds are said to come to her. And in Hebrew, a word that is written with four letters, Resh, Ayin, Yod, Mem, if read as Reim (), it means lovers, if read as Roim (), it means shepherds, so that either, according to a metaphor, lovers of a beautiful woman, or, according to the overthrow of a city, shepherds may be understood: some of whom hasten to defile a prostitute, others to besiege and overthrow a city. Among these shepherds and their flocks, let us discern the princes and the armies of the Chaldeans. But they shall pitch their tents during the siege of the city all around: and each one shall feed those who are under his hand, that is, his troops and numbers. The leaders, or shepherds, shall say to their flocks: Sanctify war upon Jerusalem: for the Lord has command. Rise up, and let us go up to the south: not by night and ambush; but let us fight in full light: for no one can resist us.
6:4-5
(Verse 4, 5.) Woe to us, because the day has declined, because the shadows in the evening have become longer (or have failed). Arise and let us ascend in the night, and let us scatter its houses (or its foundations). They say: Arise, and let us ascend at noon, and let us fight in the clear light. Those respond: Woe to us, because the shadows in the evening have become longer. According to that line from Virgil (Eclogue I):
And now the tops of the distant villas smoke: And the shadows of the mountains fall higher. And the meaning is: If we suffer these things during the day, what will we suffer at night? And again, those who spoke before, saying: Sanctify war upon it, and rise up, now challenge themselves to fight, saying: Arise, and let us ascend in the night: so that our adversaries may know that victory is not a matter of time, but of strength: and let us scatter the houses, which are vainly fortified by the strength of walls.
6:6
(Verse 6.) Because thus says the Lord of hosts: Cut down the wood (or its woods) and pour out (or carry) it around Jerusalem as a mound. Therefore, they say, we are confident of victory, because it is the command of the Lord who orders the Chaldeans: cut down the trees and carry them to build fortifications. By this it is shown that before the crown comes, the city is not immediately to be captured: but through a long siege, as we read later.
6:7