1 And there is a word of Jehovah unto 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 thou hast called in the ears of Jerusalem, saying, Thus said Jehovah: I have remembered for thee The kindness of thy youth, the love of thine espousals, Thy going after Me in a wilderness, in a land 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 Holy is Israel to Jehovah, The first-fruit of His increase, All consuming him are guilty, Evil cometh in unto them, an affirmation of Jehovah.
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 Hear a word of Jehovah, O house of Jacob, And all ye 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 said Jehovah: What--have your fathers found in Me perversity, That they have gone far off from Me, And go after the vanity, and become vain,
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 have not said, Where is Jehovah, Who bringeth us up out of the land of Egypt, Who leadeth us in a wilderness, In a land of deserts and pits, In a dry land, and of death-shade, In a land--none hath passed through it, Nor dwelt hath man there?'
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 Yea, I bring you in to a land of fruitful fields, To eat its fruit and its goodness, And ye come in and defile My land, And Mine inheritance have made 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 Jehovah?' And those handling the law have not known Me. And the shepherds transgressed against Me, And the prophets have prophesied by Baal, And after those who profit not have gone.
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 Therefore, yet I plead with you, An affirmation of Jehovah, And with your sons' sons I plead.
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 For, pass to the isles of Chittim, and see, And to Kedar send, and consider well, And see if there hath been like this:
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 Hath a nation changed gods? (And they are no gods!) And My people hath changed its honour For that which doth not profit.
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, ye heavens, at this, Yea, be frightened, be greatly wasted, An affirmation of Jehovah.
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 two evils hath My people done, Me they have forsaken, a fountain of living waters, To hew out for themselves wells--broken wells, That contain not the waters.
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 A servant is Israel? Is he a child of the house? Wherefore hath he been for 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 Against him roar do young lions, They have given forth their voice, And make his land become a desolation, His cities have been burnt without inhabitant.
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 Also sons of Noph and Tahapanes Consume thee--the crown 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 Dost thou not do this to thyself? By thy forsaking Jehovah thy God, At the time He is leading thee in the way?
18 And now, what--to thee in the way of Egypt, To drink the waters of Sihor? And what--to thee in the way of Asshur, To drink the waters of the 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 Instruct thee doth thy wickedness, And thy backslidings reprove thee, Know and see that an evil and a bitter thing Is thy forsaking Jehovah thy God, And My fear not being on thee, An affirmation of the Lord Jehovah 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 For from of old thou hast broken thy yoke, Drawn away thy bands, and sayest, `I do not serve,' For, on every high height, and under every green tree, Thou art wandering--a 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 And I planted thee a choice vine, wholly a true seed, And how hast thou been turned to Me, To the degenerate shoots of a strange vine?
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 But though thou dost wash with nitre, And dost multiply to thyself soap, Marked is thine iniquity before Me, An affirmation of the Lord Jehovah.
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 sayest thou, `I have not been defiled, After the Baalim I have not gone?' See thy way in a valley, know what thou hast done, A swift dromedary winding her ways,
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 ass accustomed to a wilderness, In the desire of her soul she hath swallowed up wind, Her meeting--who doth turn her back? None seeking her do weary themselves, In her month they find her.
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 Withhold thy foot from being unshod, And thy throat from thirst, And thou sayest, `It is incurable, No, for I have loved strangers, and after them I go.'
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 As the shame of a thief when he is found, So put to shame have been the house of Israel, They, their kings, their heads, And their priests, and their 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 Saying to wood, `My father art thou!' And to a stone, `Thou hast brought me forth,' For they turned unto me the back and not the face, And in the time of their vexation, They say, `Arise Thou, and save 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 And where are thy gods, that thou hast made to thyself? Let them arise, if they may save thee, In the time of thy vexation, For--the number of thy cities have been thy gods, 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 ye strive with Me? All of you have transgressed against Me, An affirmation of Jehovah.
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 In vain I have smitten your sons, Instruction they have not accepted, Devoured hath your sword your prophets, As a destroying 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 O generation, see ye the word of Jehovah: A wilderness have I been to Israel? A land of thick darkness? Wherefore have My people said, `We mourned, We come not in again unto Thee.'
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 Doth a virgin forget her ornaments? A bride her bands? And My people have forgotten Me days without number.
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 What--dost thou make pleasing thy ways to seek love? Therefore even the wicked thou hast taught thy ways.
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 Also in thy skirts hath been found the blood of innocent needy souls, Not by digging have I found them, but upon all these.
35 And thou sayest, `Because I have been innocent, Surely turned back hath His anger from me?' Lo, I have been judged with thee, Because of thy saying, `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 What? thou art very vile to repeat thy way, Even of Egypt thou art ashamed, As thou hast been ashamed of Asshur,
37 Also from this thou goest out, And thy hands on thy head, For Jehovah hath kicked at thy confidences, And thou dost not give prosperity to them!
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…