Chapter 1
Jeremiah becomes a prophet
Lecture 1
Title of the work
1:1 The words of Jeremiah, the son of Hilkiah, from the priests that were in Anathoth, in the land of Benjamin.
1 . This book, after the manner of the other prophets, is divided into two parts:
namely, the title;
and the treatise which begins with, and the word of the Lord came to me, saying (Jer 1:4).
In the title, it does two things.
First, it describes the author;
and second, the time of the prophecy, at the word of the Lord which came to him (Jer 1:2).
The author is described in three ways.
First, by name, at the words of Jeremiah , which is translated as “highness to the Lord,” which is fitting for the eminence of his contemplation.
Second, from the prophetic line, the son of Hilkiah , which, according to the rule of Jerome, we are to understand as meaning that wherever the name of a prophet’s father is put in the title, he also was a prophet. And from the priestly line, from the priests , whose responsibility it was to know the Law: ask the law of the priest (Hag 2:12).
Third, he is described by his dwelling place: that were in Anathoth . For the Levites received in each tribe certain estates in which they were to dwell, as it says in Numbers 35. Concerning these words it is said, my words shall not fail (Isa 59:24).
Now, it is to be understood that some of the prophetic books are named from an interior action: whence it says, the vision of Isaiah or the vision of Obadiah ; others from an exterior action, and these are called in the title a word , as is the case with this book; still others from the subject matter of a threat, and so are called in the title a burden . Habakkuk and Nahum are of this sort.
Lecture 2
Date of the work
1:2 The word of the Lord which came to him in the days of Josiah, the son of Amon, king of Judah, in the thirteenth year of his reign.
1:3 And which came in the days of Jehoiakim, the son of Josiah, king of Judah, until the completion of the eleventh year of Zedekiah, the son of Josiah, king of Judah, even until the deportation of Jerusalem in the fifth month.
2 . Here, he describes the time of the prophecy, because he prophesied under the three kings spoken of in 2 Kings 20 in succession.
Above he said, words . Why does he now use the singular word ?
In response, it must be said that while prophetic words are in themselves many, they are nonetheless one in their origin, because they come from the uncreated Word.
Yet, since that Word is eternal, as it says in John 1, how is it spoken of as made?
It is to be said that it is not said to be simply made, but made to someone; there was indeed no change in the Word, but in him to whom revelation was made by the Word, according to which sense God is said to have been made our refuge.
Also, one asks: why is there no mention of the other two kings, that is, Joathan, the son of Josiah, and Joachin, the son of Jehoiakim, who is also called by the other name Jekoniah.
It is to be said that both of these only reigned three months, as it is said in 4 Kings 24, and because Sacred Scripture does not care for minute details, they are reckoned with the times of the other kings.
In the fifth month , in which the city was destroyed, although it was captured in the fourth month, as it says below (Jer 39:2).
Lecture 3
Jeremiah’s office of prophet
1:4 And the word of the Lord came to me, saying:
1:5 before I formed you in the womb, I knew you; and before you came forth from the womb, I sanctified you and gave you as a prophet to the nations.
1:6 And I said: ah, ah, ah, Lord God , behold I do not know how to speak, for I am a boy.
1:7 And the Lord said to me: do not say, I am a boy, for to all that I shall send you, you shall go, and all whatsoever I shall command you, you shall say.
1:8 Do not be afraid at their presence, because I am with you to rescue you, says the Lord .
1:9 And the Lord sent forth his hand and touched my mouth, and said to me: behold I have given my words in your mouth.
1:10 See, I have established you this day over nations and over kingdoms, so that you may root up and pull down, lay waste and scatter, build and plant.
3 . Here begins the discourse of the book itself.
First, the office of prophet is enjoined upon Jeremiah.
Second, a prophecy is given to the now instituted prophet, at and the word of the Lord came to me (Jer 2:1).
The former is divided into two.
In the first, the office is enjoined;
in the second, the manner of its execution is shown—as it says, you, therefore, gird up (Jer 1:17).
The former is divided into two.
In the first, he is established in the prophetic office;
in the second, the subject matter of the prophecy is delineated to him—as it says, and the word of the Lord came to me (Jer 1:11).
The former is divided into two.
In the first, the preparation of the prophet is related;
in the second, the conferral of the prophetic gift—as it says, and the Lord sent forth his hand (Jer 1:9).
The former is divided into three.
In the first is noted the preparation on the part of the Lord.
In the second, the objection of the prophet is mentioned at, and I said: ah, ah, ah (Jer 1:6).
In the third, the refutation of the objection at, and the Lord said (Jer 1:7).
Concerning the first, three things are to be said.
First, the preparation of the prophet is spoken of: the word of the Lord came to me , either externally through a subordinate creature, or internally through inspiration. I will hear what the Lord God says in me (Ps 84:8).
I formed you : within formative nature itself God makes a form, as the first cause within a second: with skin and flesh you have clothed me (Job 10:11). I knew you , with a knowledge of approval. The Lord called me from the womb, from the belly of my mother he has remembered my name (Isa 49:1).
Second, his privileged sanctification is mentioned: and before . They have mistreated him, who from his mother’s womb was consecrated a prophet (Sir 49:7).
Third, the predetermination of his office is noted. And gave you as a prophet , that is, in my disposition. I have given you as a light to the nations, that you should be my salvation to the ends of the earth (Isa 49:6).
Concerning his sanctification in the womb, let us see four things.
First, the time. And it seems that before the infusion of the soul, sanctification of this type is possible, as it says in the Gloss of Ambrose on Luke 1: there was not yet within him the spirit of life, and there was already present in him the spirit of grace .
Further, it says here: before I formed you in the womb, I knew you . Here, it is understood that he is speaking of spiritual knowledge, which is approbation. Therefore, before his formation he had grace.
On the other hand, it seems he did not before he was born from the womb, because Augustine says, no one can be reborn unless he has already been born . No one has grace unless he has been reborn, because he becomes the son of God through grace; therefore, he does not even have the grace of sanctification.
To this it is to be said that the sanctification about which we are speaking occurs through grace whose subject is the soul, and that, therefore, it cannot exist before the infusion of the soul. But here it happens by a special privilege after the infusion of the soul, but before he is born from the womb.
To the first point, one must say that here the spirit of life is externally called air, freely breathed. Alternatively, the spirit of life is said to be within when one notes if breath is drawn.
To the other point, it is to be said that what is understood by a notion of approbation is said in reference to predestination to grace, and not present justice.
As to the other point, one must say that no one is able to be reborn by general law, by that regeneration which comes through the sacraments before he is born, because he is not yet able to be subject to the operations of the ministers of the Church, through whom grace of this sort is dispensed. But God does not bind his power with the sacraments, and therefore he is able to sanctify someone in the womb by a special privilege.
Second, one asks, to whom is this sanctification fitting? It seems that it is fitting to Christ, of whom it is said in the gloss, that before he came forth from the womb he was sanctified in the belly.
On the contrary, however, to sanctify is to make holy what was unholy. But he was never unholy, therefore, etc.
Also, it seems that it is appropriate for inanimate objects, according to what is said in Psalm 45:5, the Most High has sanctified his tabernacle .
Yet on the contrary, things of this sort are not susceptible of grace.
It is to be said in response to the first point that something is said to be unholy in two ways: either privatively, and then the existence of the subject is needed, and such would not be fitting for Christ; or negatively, and in this sense, it is fitting for Christ to pass from unholy to holy, because, before he was man, he was not holy with regard to created holiness.
To the other point, one must say that in one way something is called holy which is dedicated to divine worship, and in this way animate and inanimate things can be sanctified. Sometimes, however, “holy” is used to mean faithful, or free from sin, or from the carnal act. Such sanctification comes through grace, and is only possible in men. But since all sanctification should be ordered to that most holy conception of the Son of God, it was fitting that the mother in whose womb the celebrated conception took place had been sanctified. John the Baptist, also, while yet in the womb pointed to another who was still in the womb. Jeremiah, too, who among others expressly treated of the manner of that most holy conception, below: the Lord has created a new thing upon the earth: a woman shall encompass a man (Jer 31:22).
Third, one asks about the effect of sanctification. It is to be understood that sanctification is ordered against the uncleanness of original sin, in which one has to consider the guilty state of lacking the vision of God, which arises from the lack of due justice. This he totally removes insofar as it pertains to the impediment of person, even though the price has not yet been paid by which the impediment of nature would be removed. One must also consider the tinder, so to speak, which is the inclination to every evil, which indeed remains as an obstructed condition not inclining to that towards which it is ordered. While in some it would incline to the venial, albeit not to the mortal, yet in the blessed Virgin, her inclination was towards neither of these.
Fourth, one must ask about the comparison of sanctifying grace and sacramental grace.
One must say that in a general manner sanctifying grace prevails, because the inclination to mortal sin remains after one receives sacramental grace. But in a certain respect, sacramental grace prevails with regard to the indelible mark it makes on the soul and other such things.
And I said . Here, the prophet raises an objection.
First, he expresses his astonishment: ah , because of the defects of his life; ah , because of his lack of knowledge; ah , because of his lack of eloquence. And I said, ah, ah, ah (Ezek 4:14).
Second, he gives the reason for his astonishment, and mentions his lack of eloquence: behold I do not know how to speak — I am not eloquent from yesterday or the day before (Exod 4:10)—and the fact of his youth, for I am a boy ; therefore, my age is not appropriate to the office of preaching. I once hoped that a longer life would speak, and that a multitude of years would teach wisdom (Job 32:7). You who are older speak, for it is fitting for you (Sir 32:3).
For this reason, he refuses the office of preaching, to which Isaiah offered himself (Isa 6:8). Gregory shows this in the Gloss: some laudably seek the office of preaching, others are laudably forced into it . Because out of that love by which he was borne to God, he feared the loss of contemplation, and he, through love of his neighbor, desired the salvation of his neighbor. However, he did not offer himself before he was cleansed, neither did he stubbornly refuse .
And the Lord said . Here, he rejects this objection. And because he mentioned his youthfulness, he promises three things against the defects of young men.
For children are inconstant, and against this he promises constancy: do not say , excusing yourself, for to all , that is to be done. A man’s way is not his own, nor does it pertain to a man to walk and direct his steps (Jer 10:23). Think on him in all your ways, and he will direct your steps (Ps 3:6).
He also promises eloquence against the objection that children are without eloquence, and all whatsoever . Wisdom opens the mouth of the mute, and makes the tongues of infants articulate (Wis 10:21).
He promises courage against the timidity of children: do not be afraid at their presence, because I am with you to rescue you , this is not because you will be without difficulties, but because you will bear them all with patience. I will not fear evil, for you are with me (Ps 12:4).
And the Lord sent forth his hand . Here, he offers the gift of prophecy in the manner of a sacrament.
First, he places an action— the Lord sent forth his hand —in a vision of images, because a boy seeing human limbs would not have been terrified, by which is signified the liberality of God’s goodness. When you open your hand, all things will be filled with goodness (Ps 103:28). He is not, however, cleansed beforehand with a burning coal as was Isaiah, because he lacked sin on account of his youth and sanctification.
Second are placed the words: and said to me . These contain three things.
First, it expresses the gift: behold I have given . The Lord will give his word with much power to those announcing the good news (Ps 67:12).
Second, it shows his station: see, I have established you this day over nations , different ones, to which he preached, as a mediator between them and God. Behold, I have established you as a God to Pharaoh (Exod 7:1). You have established me as the head of nations (Ps 17:44).
Third, it explains his duty: so that you may root up , evil things with regard to the root; pull down , with regard to the contrivances of a wicked government; lay waste , the union of evil men; scatter , the defense of evil; build , good things with regard to right order; plant , with regard to the root. For they do not lack external fortifications such as a fence. He was consecrated a prophet, to overturn, to pull up, to destroy and to build again and to renew (Sir 49:9).
Lecture 4
Vision of the rod
1:11 And the word of the Lord came to me, saying: what do you see, Jeremiah? And I said: I see a rod watching.
1:12 And the Lord said to me: you have seen well, because I will keep watch over my word to do it.
4 . Here, he determines the subject matter for which he is particularly established to prophesy, namely, the destruction of Jerusalem, and the captivity of the people.
First, he shows the certainty of the prophecy;
second, he shows the captivity itself, at and the word of the Lord came (Jer 32:26).
Concerning the first, there are three points.
First is the incitement of the prophet to see. What do you see? It is as though he were saying, “By this you are a prophet, it is your duty to see.” He who is now called a prophet was once called a seer (1 Sam 9:9).
Second is the vision: and I said: I see images in a vision: a rod , as it were, in the hand of the Lord ready to strike. The yoke of my iniquities has kept watch, they are wrapped up in his hand and put upon my neck (Lam 1:14). Some understand the rod watching as the rod of thieves inserted through windows to take plunder from houses, while they keep watch and others sleep. But the first interpretation is better.
Third is the explanation: and the Lord said: you have seen well . It is as though he were saying, “These things are in accord with the truth.” I will keep watch : I will be solicitous. The word which will come forth from my mouth (Isa 55:11).
Lecture 5
Evil from the north
1:13 And the word of the Lord came to me a second time saying: what do you see? And I said: I see a boiling cauldron, and its face is from the face of the north.
1:14 And the Lord said to me: from the north shall spread every evil upon the inhabitants of the land.
1:15 For, behold, I will call together all the families of the kingdoms of the north, says the Lord , and they shall come, and each one shall place his throne in the entry of the gates of Jerusalem, and upon all her walls round about, and upon all the cities of Judah.
1:16 And I will speak my judgments with them upon all the evil of those who have abandoned me, and poured out drink offerings to foreign gods, and worshiped the work of their own hands.
1:17 You, therefore, gird up your loins, arise and speak to them all which I command you. Do not be afraid in their presence, neither fear the countenance of their face.
1:18 I have surely set you today as a fortified city, and as an iron pillar, and as a brazen wall over all the land, for the kings of Judah and her princes, for her priests and for the people of the land.
1:19 And they shall wage war with you but will not prevail, for I am with you says the Lord , to deliver you.
5 . Here, he describes the destruction of Jerusalem itself.
First, he speaks of the incitement to see, what do you see? , as above.
Second, he speaks of the vision: and I said: I see a boiling cauldron , which signifies the burning of the city. And its face —its bottom— is from the north , from which direction the fire was lit. Place an empty pot upon the coals, that it may grow hot, and melt its bronze, that its filthiness may flow into the midst thereof and its rust be consumed (Ezek 24:11).
Third is set down the exposition: and the Lord said .
And first, it is explained generally: from the north , that is, from the king of Babylon, who was towards the north with regard to the Holy Land. Inhabitants of the land , of Jerusalem, or of other adjacent cities, which will be destroyed by him. As it says below, behold, the sound of a noise comes, and a great shaking from the land of the north, that he may turn the cities of Judah into wilderness and the habitation of dragons (Jer 10:22).
Second, there follows the order of the whole matter.
First is given the assembling together of the army: for, behold, I will call together , by inspiration, the kingdoms subject to Nebuchadnezzar. He shall raise a sign to the nations that are afar off (Isa 5:26).
Second, he speaks of the siege of the city: and they shall come, and each one shall place his throne , that is, the tent, in the entry of the gates , it is as though they will bring the siege to the very walls. The horsemen shall put their seats in the gate, and the covering of Judah shall be revealed (Isa 22:7). Alternatively, he is thinking of the captivity of the city itself, and touches upon what happens below: and all the princes of the king of Babylon entered and sat in the middle gate (Jer 39:3).
Third, he discusses the punishment of the inhabitants: and I will speak my judgments , not with words, but with punishments. They shall judge you with the judgments of adulteresses, and of those who shed blood (Ezek 16:45).
You, therefore, gird up . Here, he teaches the manner in which this will be carried out:
and first, that it should follow immediately: gird up your loins , as one who prepares himself to go quickly. Gird up your loins as a man (Job 38:3).
Second, that he should proceed fearlessly.
Concerning this, he first excludes fear: do not be afraid . Do not fear them, neither be dismayed at their face, for it is a rebellious house (Ezek 3:9). Who are you that you fear mortal man, and the son of man, who is like straw that dries up and is forgotten by the Lord your maker, who stretches forth the heavens, and establishes the earth; and you have shrunk back in fear the whole day from the presence of him who troubles you, and had readied you for destruction (Isa 51:12).
Second, he promises the fortitude to resist: I have surely set you today as a fortified city , to uphold others, as an iron pillar . The Lord has given me a learned tongue, that I might know how to uphold him who is fallen with a word, that he may not flag within himself (Isa 50:4). And as a brazen wall . I have set your face as steel and as flint (Ezek 3:9).
Third, he promises the disappointment of the enemy: and they shall wage war with you, but will not prevail —they shall not be able to turn you from the truth. As it says below, I shall make you as a strong brazen wall before this people; and they shall wage war against you, and they shall not prevail, because I am with you to save you, and I will rescue you, says the Lord (Jer 15:20).
Collations
Concerning the things mentioned above, one must know first that God is able to have a knowledge (Jer 1:5) of approbation of something, as has been said. Of foresight: all things are known to the Lord God before they are created; thus also after their completion he sees all things (Sir 23:29). Of predestination: the Lord knows who are his (2 Tim 2:9). Of the infusion of grace: I know my sheep and they know me (John 10:27). Of special familiarity: and I have known you by name (Exod 33:12). Of glorification: I have known him in his blessings, and have given him an inheritance (Sir 44:25).
It is also to be noted that God touches (Jer 1:9) some by reproving them: have mercy on me, have mercy on me, at least you, O my friends, for the hand of the Lord has touched me (Job 19:21); by cleansing them from sin: Jesus touched him, saying, ‘I will it, be clean’ (Matt 8:3); by infusing grace: my beloved put forth his hand through the hole, and my belly trembled at his touch (Song 5:4); by strengthening with grace: and behold, a hand touched me, and raised me to my knees, and the knuckles of my hands (Dan 10:10); by stirring up fervor: touch the mountains and they shall smoke (Ps 143:5).
It is also to be noted that the sinful soul is called a cauldron (Jer 1:13) because of the fervor of its concupiscence. He makes the deeps of the sea to boil like a pot, and he reckons it as when they boil unguents (Job 41:22). Because of the carnality of its work: they break their bones, and cut them up finely as in a kettle, as meat in the midst of a cooking vessel (Mic 3:3). Because of the blackness of its stain: the face of all is as the blackness of a pot (Nah 2:10).
It is also to be noted that the aforementioned cauldron is heated by the fire of inordinate love. When the fire has been kindled and spread abroad, they will perish at the rebuke of your countenance (Ps 79:17). Of wrath and contention: behold you are all kindling the fire and girded about with flames (Isa 50:11). Of eternal damnation: a fire has been kindled in my wrath, and it shall burn to the lowest depths of hell (Deut 32:22).
It is also to be noted that the devil is called the north wind (Jer 1:14), because of the violence of his temptation. The voice of his thunder has struck the earth, a storm of the north wind and a gathering of air (Sir 43:18). Because he hinders the fruit of good work: arise, O north wind, and come, you south wind; blow through my garden, and its spices shall flow forth (Song 4:16). Because he dries the river of tears: the north wind scatters the rains, and a sad face a backbiting tongue (Prov 25:23).
It is also to be noted that the Church, and even the soul, is fortified (Jer 1:18) by divine assistance: I shall be a fire for them round about, and I shall be in the midst of him in glory (Zech 2:5); by the protection of the angels: his height is a rampart of stones (Isa 33:16); by the example of the holy fathers: the tower of David is your neck, which is built with bulwarks (Song 4:4); by the help of one’s brothers: a brother who is helped by his brother is like a strong city (Prov 18:19); by the remedy of the sacraments: I am a wall, my breasts are like a tower, from which I am made as one finding peace (Song 8:10).