Chapter 15
Jeremiah’s prayer continued
Lecture 1
God rejects Jeremiah’s prayer
15:1 And the Lord said to me: even if Moses and Samuel stood before me, my soul would not be for this people. Drive them out from before my face, and let them depart.
15:2 But if they should say to you, ‘Where shall we go?’ you shall say to them: thus says the Lord : those who are for death, to death, and those who are for the sword, to the sword, and those who are for famine, to famine, and those who are for captivity, to captivity.
15:3 And I will visit upon them four kinds, says the Lord : the sword to slay, and dogs to tear, and the birds of heaven and the beasts of the earth to devour and destroy.
15:4 And I shall give them in burning anger to all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, the king of Judah, and because of all that he did in Jerusalem.
92 . Here is given the final and decisive rejection of the prophet’s prayer for the people.
First, the rejection of the prayer is set forth;
second is shown the stubbornness of the people, which is the cause of this: the sin of Judah is written with an iron pen, and a nail of diamond (Jer 17:1).
Concerning the first, there are two points.
First, he forbids the prophet to pray for the people;
second, he commands that he shun their society as one who excommunicates: and the word of the Lord came to me, saying (Jer 16:1).
Concerning the first, there are two points.
First is given the rejection of the prayer of the prophet praying for the people;
second, as though despairing of the wellbeing of the people, he pours forth a prayer for himself, at woe to me, O my mother! (Jer 15:10).
Concerning the first, there are two points.
First, the prayer is rejected;
and second, the reason for its rejection is given: who shall have mercy upon you, Jerusalem? (Jer 15:5).
Concerning the first, there are two points.
First, the rejection of the prayer is considered: even if Moses and Samuel stood —who were efficacious in prayer, because they were solicitous for the people and prayed for their enemies. Regarding Moses, this is mentioned in Exodus 22; and regarding Samuel, in 1 Samuel 12.
My soul , the affections; it is as though he were saying, “It is not for any failure on the part of the one praying that the prayer is not heard, but because of the failings of the people for whom prayer is made.” And if these three men, Noah, Daniel, and Job, shall be in their midst, they shall deliver their own souls by their justice (Ezek 14:14). As it says below in the same place: even if these three men shall be in their midst, they shall deliver neither sons nor daughters, but they themselves alone shall be delivered (Ezek 14:18).
Second, the rejection of the nation, for which he was praying, is considered:
and first, with regard to the end from which the rejection begins: drive them out , show that they have been cast out, from before my face , that they may not see me, and be defended by my presence. Behold, you drive me out this day from the face of the earth, and I shall be hidden from your face (Gen 4:14).
Second, with regard to the end to which the rejection is directed, he gives the fourfold danger: but if they should say to you, ‘Where shall we go?’ you shall say to them . . . those who are for death, to death , by pestilence; it is as though he were saying, “These diverse persons shall be subject to these sundry punishments.” A third part of you shall die by plague, and be consumed by famine in the midst of you, and a third part of you shall fall by the sword around you, and a third part I shall scatter to every wind, and I shall draw my sword after them (Ezek 5:12).
And he excludes the remedy of consolation—of burial for the dead: and I will visit upon them four kinds , already mentioned, namely death, sword, famine, and captivity. And I will add dogs in addition to this. And the dead of this people shall be as food for the birds of the air and the beasts of the earth, and there shall be none to drive them away (Jer 7:33).
And of mercy with regard to the captives: and I shall give them in burning anger , that is, in the burning anger of hatred, because of Manasseh , who did many evil things (2 Kgs 21:2–9). Whence in the same place it says: nevertheless, the Lord has not turned from the wrath of his great anger, by which his wrath was stirred up against Judah, because of the offences by which Manasseh provoked him (2 Kgs 23:26). But the people are punished for the sins of the king, because at that time an evil man was permitted to rule because of the sins of the people. Who made a hypocrite to rule because of the sins of the people (Job 34:30), further, because the people imitated the sins of the king. As is the ruler of a city, so are they who dwell in it (Wis 10:2). The prince who willingly hears the words of a deceitful man has all his ministers wicked (Prov 29:12).
Lecture 2
Cause of Israel’s rejection
15:5 Who shall have mercy upon you, Jerusalem, or who shall grieve for you, or who shall go to seek your peace?
15:6 You have left me, says the Lord ; you have gone away backwards; and I shall stretch out my hand upon you, and I will slay you. I am weary of entreating you.
15:7 And I shall scatter them with a winnowing-fork in the gates of the land. I have slain and I have destroyed my people, yet they have not turned back from their ways.
15:8 Their widows are multiplied to me more than the sand of the sea; I have brought upon them against the mother of the young man a spoiler at midday; I have sent fear upon their cities suddenly.
15:9 The one who bore seven sons is made weak; her soul fails; the sun has set upon her when it was still day; she is put to shame, and has blushed. And those who remain of them I will give to the sword in the sight of their enemies, says the Lord .
93 . Here, he gives the reason for their rejection.
First, a question of wonderment is set forth: and first, the mercy of the judge is excluded: who shall have mercy upon you? Second, the satisfaction of some compassionate person: or who shall grieve for you? Third, the prayer of some mediator: or who shall go to seek your peace? , which God has withheld, because you continue in so many sins. Call his name ‘Without Mercy’ because I shall not continue to have mercy on the house of Israel, but I shall forget them utterly (Hos 1:6).
Second, he gives the reason for their rejection:
and first, from their ingratitude, he speaks of their guilt: you have left me . They have abandoned the Lord, they have blasphemed the Holy One of Israel, they have turned away backwards (Isa 1:4). And the punishment: and I shall stretch out my hand upon you . For all these things his anger is turned not back; but his hand is yet outstretched (Isa 9:12).
Second, from their stubbornness:
first, because they have not been turned back by his entreaties, he speaks of their guilt: I am weary of entreating you ; it is as though he were saying, “I have implored you so often to turn back”; or, “I would have labored, if it had been possible.” You have made me to serve in your sins; you have wearied me with your iniquities (Isa 43:23).
And the punishment: and I shall scatter them with a winnowing-fork , by the army of the Chaldeans, as straw from the threshing floor, in the gates of the land , that is, to the ends of the earth: for a gate is the outermost part of a house or city. Whose winnowing-fork is in his hand, and he shall cleanse his threshing floor, and gather his wheat and his barley into his barn, but the straw shall he burn with unquenchable flame (Luke 3:17).
Second, because they are not corrected by chastisements:
first, he speaks of their hardness, and of their chastisement in general: I have slain, and I have destroyed , by leading them captive. In vain have I struck your children; they have not received correction (Jer 2:30).
And in particular, with regard to the women, who are more wretched and doleful at the loss of their husbands: their widows are multiplied to me more than the sand of the sea , hyperbolically—it is as though he were saying, “They were innumerable.” Upon her orphans, and her widows he shall not have mercy (Isa 9:17). And at the loss of an only-begotten son: I have brought upon them a spoiler , a slayer of the son, at midday , in which one sees the power of the enemies, who do not fight from ambuscades, but openly; suddenly , from which is shown their powerlessness to resist, because they have not taken heed. Her destruction shall come suddenly, when it is not expected (Isa 30:13).
And also with regard to the death of many sons at the same time, he speaks of the death of a child: is made weak , deprived of her sons, who are the strength of a mother. Until the barren mother bears many sons, and she who has many is made weak (1 Sam 2:5). And the sadness of the mother: her soul fails , because of the shock. The sun , of joy, has set upon her , because of the grief of her sorrow, which darkens the heart; she is put to shame , within; she has blushed , without, lacking that in which she once gloried. The sun will set at midday, and I shall make the land to grow dark in the day of light (Amos 8:9).
Second, he threatens punishment: and those who remain , after the above-mentioned chastisements. The Lord shall make you to fall before your enemies, and you shall go out one way against them, and flee seven ways from them, and you shall be scattered through all the kingdoms of the earth (Deut 28:25).
Lecture 3
Jeremiah prays for himself
15:10 Woe to me, O my mother! Why did you give birth to me, a man of contention, a man of discord in the whole land? I have not lent on usury, nor has anyone lent to me on usury; all curse me.
15:11 The Lord says: it shall surely be well with your remnant, and I shall surely help you in the time of affliction, and in the time of trouble against the enemy.
15:12 Shall iron be allied with the iron of the north, and with bronze?
15:13 I shall give your riches and your treasures freely for spoil for all your sins and in all your borders.
15:14 And I will bring your enemies from a land you know not, for a fire is kindled in my wrath; and it shall burn upon you.
94 . Here, the prophet prays for himself, as though despairing of the people.
First, he gives his own lament, and then sets forth the discord of the enemy: woe to me , that is, this hangs over me because I was born. Of contention , that is, because of whom there is contention, because I foretell unfavorable and evil things; of discord , because some attack me, and others defend me. This was also fulfilled in Christ. Why have you brought me forth from the womb? If only I had perished, that no eye might see me (Job 10:18). He excludes the cause of the discord, which most often is wont to arise from contracts. I have not lent on usury . All curse . They curse him, and you bless. Let those who rise against me be put to shame, but your servant shall rejoice (Ps 108:28).
Second, he speaks of the consolation of the Lord: the Lord says .
First, with regard to his own safety in the advancement of himself and his relatives in goods: with your remnant , that is, with those who cleave to you—for he did not have any children, as is shown below (Jer 16:2); it shall surely be well , that is, they will be well. This is aposiopesis, so one must supply: “I am not believed.” And with regard to deliverance from evils: I shall surely help —I am prepared to help. Blessed be the God, and Father of our Lord Jesus Christ, the father of mercies, and the God of all consolation, who consoles us in all our tribulation (2 Cor 1:3–4).
Second, with regard to the affliction of the enemy, he threatens an implacable enemy.
First, he excludes a concord with the enemy, because they wished to unite with the prophet: shall , the people of Judah, who are the iron , because of their hardness, and bronze , because of want of endurance, be allied with the iron of the north , that is, with the Chaldeans? It is as though he were saying, “No.” Bronze and iron, all have been corrupted. The bellows have failed; the lead is consumed in fire (Jer 6:28–29). Alternatively, you are the iron, preaching hard things to them, who are iron and bronze, and you cannot be allied with them. Do not wonder if the world hates you; know that they hated me before you (John 15:18).
Second, he excludes confidence in an alliance, whether by gifts: I shall give your riches and your treasures freely for spoil ; it is as though he were saying, “Nothing shall help you,” in all , that is, for all. Take the silver, take the gold, and there is no end of riches from every goodly vessel (Nah 2:9).
Or whether by entreaty: and I will bring ; it is as though he were saying, “You shall not be able to ask them, because they will not understand.” He will raise a signal to the distant nations, and whistle to him from the ends of the earth (Isa 5:26).
Third, he gives the reason: for a fire is kindled . A fire is kindled in my wrath, and it shall burn to the very depths of hell, and devour the earth with its bud, and burn the foundations of the mountains (Deut 32:22).
Lecture 4
Jeremiah’s petition
15:15 You know, O Lord ; remember me, and visit me, and defend me from those that persecute me. Do not take me away in your forbearance; know that I have borne reproach for your sake.
15:16 Your words were found, and I ate them; and your word has become the joy and gladness of my heart, for your name is called upon me, O Lord God of hosts.
15:17 I have not sat in the council of jesters, and I have gloried because of the presence of your hand; I sat alone, for you have filled me with threats.
15:18 Why has my sorrow become continual, and why has my incurable wound refused to be healed? It has become to me as the falsehood of treacherous waters.
95 . Here the petition of the prophet is given:
first, his own prayer;
second, the response of the Lord, at because of this the Lord spoke these things (Jer 15:19).
Concerning the first point, there are three things.
First, he sets down the comfort of divine consolation: you know , what I suffer and what I have done. Remember , by the effect of mercy. Remember my poverty and my transgression, wormwood and bile (Lam 3:19). He seeks comfort: and visit me , with consolation. Your consolation has kept my spirit (Job 10:12). He excludes deferral: do not take me away in your forbearance . For the most high repays with patience (Wis 5:4).
Second, he mentions his merit, setting forth the reproach which he has endured patiently for God, and he speaks of the injustice done him: know , show that you know by effect; for your sake , while I obeyed your commands and announced hard things to the people. For your sake I have borne reproach, shame has covered my face (Ps 68:8).
And of his experience of spiritual joy: your words were found , finished, as it were, and I ate , delighted in them. How sweet are your words to my throat; they are sweeter than honey to my mouth (Ps 118:03). He also gives the reason: for your name is called upon me , when I am called a prophet of the Lord. Your name is called upon us (Jer 14:9).
He also sets forth the society which he prudently avoided, mentioning his solitude: I have not sat in the council of jesters , much less of the wicked, lest I should lay aside my heaviness of heart and be free of your commands. I have never associated myself with jesters, nor made myself a companion of those who walk in levity (Tob 3:17). He speaks of his interior exaltation: and I have gloried because of the presence of your correcting hand . Gladly will I glory in my infirmities (2 Cor 12:9). Alternatively, the hand of him who consoles with spiritual gifts. He also gives the reason for his solitude: I sat alone, for you have filled me with threats ; it is as though he were saying, “I have been weighed down by so many bitter things, that I have had no time to play.” He has filled me with bitterness (Lam 3:15).
Third, he wonders at the sting of the pain inflicted, and speaks of the pain: why has my sorrow become continual? It is as though he were saying, “How is it that this trouble has not receded after such prayers and so many merits?” Below: your breach is incurable, your wound very grievous (Jer 30:12). According to the Jews, he speaks in the person of Jerusalem. He adjoins the consolation: it has become to me as the falsehood of treacherous waters ; it is as though he were saying, “Nevertheless, in this I will be consoled, because distress of this kind will pass swiftly, as treacherous waters which are gathered together from the rains.” The waters have entered unto my soul (Ps 68:1). Alternatively, he says this because of the fraud of his adversaries.
Lecture 5
God’s promise to Jeremiah
5:19 Because of this the Lord spoke these things: if you will turn, I will turn you, and you will stand before my face; and if you will separate what is precious from what is base, you shall be as my mouth, and they shall be turned to you, and you shall not be turned to them.
5:20 And 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 .
5:21 And I will free you from the hand of wicked men, and I will redeem you from the hand of the mighty.
96 . Here is set down the response of the Lord who heard him.
First, he promises advancement in beatitude, with regard to uprightness of life: if you will turn , others to me from their sins, I will turn you , from your difficulties; you will stand , by your uprightness of life, or pre-eminence in contemplation. As the Lord lives, in whose sight I stand (1 Kgs 17:1). He who makes the sinner to turn from the error of his way will free his soul from death, and will cover a multitude of sins (Jas 5:20). And with regard to the authority of his prediction: and if you will separate what is precious from what is base , by distinguishing good works from bad; my mouth , because I will speak through you. For it is not you who speak, but the Spirit of your Father who speaks in you (Matt 10:20).
Second, with regard to deliverance from evil:
first, from the evils of guilt: they shall be turned to you ; it is as though he were saying, “They will imitate you, and not you them.” I beseech you, be imitators of me, as I am of Christ (1 Cor 4:16).
Second, from the evils of punishment:
first, he promises fortitude: and I shall make you as a strong brazen wall before this people . Above: 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. And they shall wage war with you, but will not prevail, for I am with you says the Lord (Jer 1:18–19).
Second, he promises protection: and they shall wage war . For if I should walk in the midst of the shadow of death, I will not fear evil things, because you are with me (Ps 23:4).
Third, he promises liberation: and I will free . Do not fear, for I have redeemed you; I have called you by your name (Isa 43:1).
Collations
It is to be noted that the saints glory (Jer 15:17) in the good of virtue. In the suffering of tribulations: not only so, however, but we also glory in tribulations (Rom 5:3); in the fellowship of their neighbors: I have much confidence in you, and much of which to glory because of you (2 Cor 7:4); in the purity of their conscience: for our glory is this, the witness of our conscience (2 Cor 1:12). The saints also glory in God, in the divine love shown by the passion: may I not glory but in the cross of our Lord Jesus Christ (Gal 6:14); in divine knowledge: let him who glories, glory in this, that he understands, and knows me (Jer 9:24); in divine imitation: it is a great glory to follow the Lord; for length of days will be received from him (Sir 23:38).