PROPHETIC BOOK OF JEREMIAH — CHAPTER ONE
Introduction: This first chapter serves as a prologue to the entire book. For the prophet narrates how he was appointed by God to the office of prophecy. He then adds the vision shown to him: the rod of the watcher and the boiling pot, to which he also provides interpretation.
Verse 1: The words of Jeremiah, son of Hilkiah... — The prophecies and words of Jeremiah which he received from God and proclaimed to the people of Judah. "Jeremiah" is the same in Hebrew: Yirmeyahu (יִרְמְיָהוּ), which in Latin means "Exaltation of God" or "One who exalts God."
Son of Hilkiah — Not the high priest, as some have supposed, but an ordinary priest, as indicated by what follows concerning priests—that is, common priests—and also by the statement that he lived in Anathoth, for the high priests resided in Jerusalem. Anathoth was a city of priests in the tribe of Benjamin, among others assigned to them (Joshua 21:18).
Verse 2: The word of the Lord came to him... — The proper order would be: "The word of the Lord that came to him," or it has causal force, meaning: "Because the word of the Lord came to him..." For he gives the reason for the title, namely why he inscribed the book "The Words of Jeremiah."
Verse 3: And the word of the Lord came... in the days of Josiah's son Jehoiakim, king of Judah, until the eleventh year of Zedekiah... — Jeremiah also prophesied under two other kings, Jehoahaz and Jehoiakim, but he does not name them because they reigned only three months and seem to be included under the reigns of others. Until the exile of Jerusalem to Babylon — He also prophesied after the exile, in Egypt, as is clear from chapter 44 and following. However, since more and greater prophecies concern the exile and destruction of his nation, he says "until the exile"; or indeed, the book of prophecies having been completed up to the exile, other prophecies were added later, but the original title, as it appears here, remained. In the fifth month of the eleventh year of Zedekiah — the month in which Jerusalem was captured by the Chaldeans, and Jeremiah, along with others, was taken.
Verse 5: Before I formed you in the womb I knew you... — "I destined you for the office of prophet; I sanctified you," that is, I designated you for the public ministry of prophet, as St. Augustine explains (Epistle 57) and St. Jerome in this passage. It is also signified here that Jeremiah was sanctified in his mother's womb, original sin having been removed and sanctifying grace infused. I appointed you a prophet to the nations — that is, "for the nations" or "to the nations." For although Jeremiah ministered among the Jews, he prophesied concerning Egyptians, Babylonians, and other nations, threatening their destruction, as is clear in chapters 25 and 27. Or "to the nations" may mean "that you might proclaim the victory of the nations against Judah and Benjamin," as explained below in verse 15. Because behold, I will call together... — Finally, Jeremiah prophesied "among the nations" when at Tahpanhes in Egypt he foretold that they would be devastated by the Chaldeans, as is clear in chapter 44, verse 1 and following.
Verse 6: Then I said, "Ah, Lord God!" — In Hebrew this is a single exclamatory word: Ahah (אֲהָהּ). I do not know how to speak — that is, "to prophesy," as the Chaldean paraphrase interprets. For I am a youth — I do not yet have experience in prophesying. He alludes to his age, for he began to prophesy while still young.
Verse 7: But the Lord said to me, "Do not say, 'I am a youth'" — For wherever I send you, you shall go; and whatever I command you to speak, you shall speak. For I will make you fit for this task.
Verse 8: Do not be afraid of them — Do not fear those to whom I send you.
Verse 9: Then the Lord stretched out his hand and touched my mouth — The Lord sent an angel who, having assumed a bodily form, touched Jeremiah's mouth with his hand and said, "Behold, I have put my words in your mouth." Thus the Lord initiates the prophet so that he may understand that the words he is about to proclaim are not his own, but God's words placed into his mouth.
Verse 10: See, I have appointed you this day over nations and over kingdoms — Both of the Jews and of other surrounding nations. To pluck up and to pull down, to destroy and to overthrow, to build and to plant — That you may do whatever is required; that you may announce all things, both adverse and prosperous. Or the sense is: that you may warn and proclaim that these nations are to be uprooted, destroyed, ruined, and scattered by God, while those are to be built up and planted.
Verse 11: And the word of the Lord came to me, saying, "Jeremiah, what do you see?" And I said, "I see a rod of almond wood." — Others translate "rod of the almond tree," but it is the same thing. For the almond tree blooms first among all trees. The sense is: "I see a rod of almond wood with its flowers opened, as if watchful and vigilant."
Verse 12: Then the Lord said to me, "You have seen well, for I am watching over my word to perform it." — "I will be watchful and solicitous; and just as the almond tree blooms very early, so I will swiftly—and sooner than you think—unleash the rod of my vengeance against you." In Hebrew: "I will hasten my word."
Verse 13: The word of the Lord came to me a second time, saying, "What do you see?" And I said, "I see a boiling pot, facing away from the north." — He understands Nebuchadnezzar with his army, breathing forth the fire of fury and seething against the Jews. Or by the "boiling pot" is signified that Judah would experience grave calamities, as if from fire. And its face is from the north — And I see the pot itself coming from the north. Or: the fire that kindles the pot is positioned from the north. From the north — From Babylon, which lies to the north of Judah.
Verse 14: For out of the north disaster shall break forth upon all the inhabitants of the land — That is, upon Judah.
Verse 15: For behold, I am calling all the tribes of the kingdoms of the north, declares the Lord, and they shall come, and every one shall set his throne at the entrance of the gates of Jerusalem — Near the gates of Jerusalem, to besiege it.
Verse 16: And I will declare my judgments against them — I will show in fact that I justly chastise them. Because of all their wickedness — On account of their sins.
Verse 17: But you, dress yourself for work; arise, and say to them everything that I command you — "Gird your loins" can signify two things: either to prepare oneself and hasten (as in Luke 12:35), or to take courage and strengthen oneself (as in Job 38:3). Both interpretations fit this passage. Do not be dismayed before them, lest I dismay you before them — I will not allow any danger to be created for you by them that would cause you to fear.
Verse 18: And I, behold, I have made you this day a fortified city, an iron pillar, and bronze walls — "I have made" (past tense used for present). Against the whole land — He explains what he had called "the whole earth," namely Judah, as above in verse 14. Against the kings of Judah, against its princes, against its priests, and against the people of the land — That is, all the inhabitants of Judah.
Verse 19: They will fight against you, but they shall not prevail against you, for I am with you, declares the Lord, to deliver you.
CHAPTER TWO
God shows through the prophet to the Jews how greatly He has loved them, so that their ungrateful hearts—who abandoned Him to follow idols—might appear all the more blameworthy. He teaches that all the evils they would suffer in captivity would befall them because of their sins, especially because of idolatry.
Verse 2: Go and proclaim in the hearing of Jerusalem... — From Anathoth to Jerusalem. I remember the devotion of your youth... — Unless I had regard for your youth, in which I loved you—or in which you loved Me—I would have utterly destroyed you. Your love as a bride — In Hebrew: "the mercy of your youth," that is, the merciful love with which you loved Me in your youth, when you were newly betrothed to Me. For this is what He calls "the love of your espousals." When you followed me in the wilderness — The love you showed when you followed Me in the desert after the exodus from Egypt.
Verse 3: Israel was holy to the Lord... — Namely, at that time. The firstfruits of his harvest — He was My special possession; not a profane people like the others, but consecrated to God. Therefore, whoever harmed him or reduced him to slavery would be guilty of sacrilege.
Verse 4: Hear the word of the Lord, O house of Jacob... — What wrong did your fathers find in me...? — Similar to Micah 6:3: "O My people, what have I done to you? Or how have I wearied you?"
Verse 5: They went far from me — They departed far away. And went after worthlessness, and became worthless — Idols. And they became like the things they followed — Without understanding and without sense, as David interprets (Psalm 113:8): "Those who make them become like them; so do all who trust in them."
Verse 6: They did not say, "Where is the Lord...?" — They did not remember God, by whom they had been laden with so many benefits. Through a land of deserts and pits... a land of darkness and deep shadow — An image of death, horrible and full of mortal dangers.
Verse 7: And I brought you into a plentiful land... but when you entered you defiled my land — Carmel is sometimes a proper name for a mountain; sometimes it is a common term for any fertile and pleasant field, as in this passage, where all of Palestine is called "Carmel." You made my heritage an abomination — The land which I gave you as an inheritance you made abominable because you polluted it with idolatry.
Verse 8: The priests did not say, "Where is the Lord?" — Not only the ignorant multitude (which ignorance might excuse to some degree), but the priests themselves. Those who handle the law did not know me — The experts in the law. The shepherds transgressed against me — Teachers, or kings and princes. The prophets prophesied by Baal — They proclaimed not what came from Me, but what they heard from demons who spoke in the idol of Baal.
Verse 9: Therefore I still contend with you... — I will deal with you according to strict justice, not mercy; I will convict and punish you as transgressors.
Verse 10: Cross to the coasts of Cyprus and see... — Kittim refers to Cyprus, where there was a city of that name, homeland of the philosopher Zeno, as St. Jerome interprets; or, as others following Berossus say, to Italy, which Berossus states was so called. And send to Kedar — To Arabia, to the remote wildernesses of the Hagrites. See commentary on Isaiah 60:7. The sense is: You treat Me more harshly than barbarous nations treat their idols.
Verse 11: Has a nation changed its gods...? — And yet they are no gods. But my people have changed their glory for that which does not profit — The true God, in whom they rightly could and should have gloried.
Verse 12: Be appalled, O heavens, at this... — At this monstrous wickedness which I am about to describe. Be horribly afraid; be desolate... — Let the gates of heaven mourn. As the earth is said to mourn when desolate and waste (Isaiah 24:4; 33:9). Or "be desolate" means "be shattered by lightnings and thunders" as a sign of God's wrath. By "the heavens and the gates of heaven" may also be understood the angels, citizens of heaven, who dwell at the gates of heaven—that is, in the spacious streets of that city.
Verse 13: For my people have committed two evils... — They have forsaken me, the fountain of living waters — Who can help them perpetually and unfailingly. And hewed out cisterns for themselves — They chose for themselves idols, weak things that cannot help them in any way. Broken cisterns that can hold no water — Idols that cannot retain or provide any benefit.
Verse 14: Is Israel a slave? Is he a homeborn servant? Why then has he become plunder? — Israel was not given over to plunder because he was a slave; for he was a son of God, indeed the firstborn (Exodus 4:22). But because he offended God, as is answered below in verse 17. A homeborn servant — One born of a slave woman in the household.
Verse 15: The lions have roared against him... — Enemies, Assyrians and Egyptians, entering like roaring lions upon their prey.
Verse 16: Moreover, the men of Memphis and Tahpanhes have shaved the crown of your head — Egyptians, whom He therefore calls "sons of Memphis and Tahpanhes" because Memphis and Tahpanhes were two principal cities of Egypt. Have they not brought this upon you...? — They have defiled you to the crown of your head; they have imbued you entirely with the worship of idols, which is spiritual adultery and fornication. Or the sense is: The victorious Egyptians obscenely abused both boys and girls. Others understand "defilement" as slavery, hostile oppression, and every calamity which the Jews suffered.
Verse 17: Have you not brought this upon yourself...? — At the time when He was leading you in the right way of His law, from which you willingly strayed and turned aside.
Verse 18: And now what do you gain by going to Egypt...? — What do you intend by the way to Egypt? Where are you tending, and why do you flee to Egypt? To drink the waters of the Nile? — The turbid water of the Nile, which is muddy; hence it was called by the Greeks melas ("black"). To drink turbid water is to seek help from those who can do more harm than good. What do you gain by going to Assyria, to drink the waters of the Euphrates? — For, as St. Jerome notes, the Jews, when oppressed by Egyptians, used to flee to the Assyrians; and when vexed by Assyrians, they fled to the Egyptians.
Verse 19: Your wickedness will punish you... — In Hebrew: "Your apostasies will chastise you," that is, they will be the cause that you experience adversities, from which you will learn how evil and bitter it is to have forsaken your God.
Verse 20: For long ago you broke your yoke... — From of old, from ancient times. You burst your bonds — You violated the conjugal covenant by which you were united to Me. He speaks of His people as of a wife, as above in verse 2. And said, "I will not serve" — On every high hill and under every green tree you bowed down as a prostitute. For idolaters were accustomed to sacrifice to their idols on hills and in groves, under trees. You played the whore with many lovers — You went from one tree to another, from one grove to another, from one idol to another, just as prostitutes offer themselves to many lovers and are accustomed to wander from one brothel to another.
Verse 21: Yet I planted you a choice vine... — Of wholly true seed. All the branches of your vine, all your vines, were true, noble, fruitful, and not spurious.
Verse 22: Though you wash yourself with lye and use much soap... — Lye (nitrum), as Pliny says (Book 31, ch. 10), is not very different from salt, and it erodes and cleanses filth. The herb borith — Borith is a herb which fullers used to wash and cleanse the filth from garments; in Latin and Italian it is called saponaria (soapwort). The sense is: Even if you rub yourself with borith herb, soap, or other things having cleansing power, yet you will not be able to wipe away the stain of your iniquity before Me. Whatever you say, whatever excuse you offer, you will not be able to cleanse yourself sufficiently in My sight.
Verse 23: How can you say, "I am not defiled..."? — With what mouth can you defend and excuse yourself, saying "I have not been polluted," while following the Baals, the false gods? See your way in the valley; know what you have done — How can you deny that you worshipped idols, when even now your footprints remain in the valley—that is, in the grove where you sacrificed to idols—so that they can still be seen? A restless young camel running here and there — In Hebrew, the word bikhrah (בִּכְרָה) is feminine; therefore Aquila, Symmachus, and Theodotion translate it with a feminine Greek term. It seems we should read dromas. Some interpret bikhrah as "young she-camel" or "young she-goat." The sense is: Just as a swift she-goat or she-camel is carried to pasture—or rather to males—when raging with the heat of lust, so you, O synagogue, were carried to idols. Breaking in her ways — In Hebrew: "wandering and circling about her ways," running hither and thither and circling through various places.
Verse 24: A wild donkey used to the wilderness... — In Hebrew pere (פֶּרֶא), a word that signifies both male and female wild ass. In her heat she sniffs the wind — When incited by ardor of lust. She inhales the wind — She scents the male from afar. Oppian relates that when wild asses are inflamed with lust, they climb to the tops of mountains to scent and catch the breeze of the females they love, and rush toward them with such force that no one can turn them aside. All who seek her will not weary themselves... — We noted that in Hebrew the word pere signifies both male and female. Therefore the sense is: Those who seek her—that is, the wild ass—will not grow weary (in Hebrew: "will not be exhausted"), because when incited by love she runs most swiftly; hunters will lose heart and not wish to tire themselves in vain, knowing they cannot overtake and catch her. So the synagogue, with burning zeal and swift course, was carried to idols. In her month they will find her — Pagninus and Vatablus translate: "In her month they will find her," namely when she is burdened with menstruation or pregnancy. So the synagogue will be found in the filth and fornication of idolatry, around idols in groves, etc., as if in a brothel.
Verse 25: Keep your foot from going unshod and your throat from thirst... — By the name "feet" among the Hebrews are signified not only feet but also the thighs and private parts. Thus we interpreted "the hair of the feet" in Isaiah 7:20 as referring to the pubic region. The sense therefore is: You rage with such insane lust for idolatry that, when warned not to expose your body to this adultery, you respond: It is hopeless! — Your throat is thirsty — The allegory of thirst signifies the ardor of lust. It is hopeless — In Hebrew no'ash (נוֹאָשׁ), that is, "it is desperate; the deed is done; there is no hope that I will do what you advise, because I have passionately loved foreign gods."
Verse 27: Saying to a tree, "You are my father"... — Thus they will be put to shame—indeed, they will be put to shame (past tense used for future)—when they are caught by God in the very act of idolatry.
Verse 28: But where are your gods that you made for yourself?... According to the number of your cities are your gods, O Judah — I understand: "I, however, will say: Since you have as many gods as cities, let one of them, if he can, help you from among so many."
Verse 29: Why do you contend with me?... That you may be acquitted and excuse yourselves as if innocent — Do you think you can justify yourselves?
Verse 31: O generation, behold the word of the Lord... — Have I been a wilderness to Israel?... Why then do my people say, "We are free, we will come to you no more"? — He addresses your sons, your fellow citizens; for he is speaking to the assembly of the Jews. They have not received discipline — Though chastised by Me, they have not become better. Your own sword has devoured your prophets like a destroying lion — So far are you from having been willing to receive My admonitions that you even killed the prophets through whom I was admonishing you. Thus Christ (Matthew 23:37): "Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you!" Like a ravaging lion — To be joined with what follows; and the sense is: Your generation has been like a ravaging lion.
Verse 32: Can a virgin forget her ornaments...? — Behold, the heavens are appalled at this... — Listen carefully and consider: A useless and unfruitful wilderness — As a wilderness is accustomed to be. A land of late harvest — Land that, because it is not exposed to the sun, produces fruit late and does not bring it to maturity. My people have forgotten me... They have said to a tree, "You are my father"... — We have turned to other gods who might benefit us.
Verse 33: How well you direct your course to seek love! — You show a good way for yourself, to cleanse and excuse what you have done. To seek favor — That you might gain My grace. So that you have even taught evil women your ways — Since not only have you lived wickedly, but you have even taught others to live wickedly.
Verse 34: Also on your skirts is found the lifeblood of the innocent poor... — And on your wings—that is, He speaks of the people as of an eagle or hawk that lives by rapine; for such birds are accustomed to have wings full of blood. The Septuagint has: "In your hands." The blood of prophets whom you killed, and of innocent infants whom you impiously sacrificed to the idol Moloch — Not because they broke in... but in all these things — You did not find them in pits (the blood you shed), as if to say: You strive in vain to conceal your crimes, since the blood of the innocent does not lie hidden buried in the earth, but is visible on your hands. Or the impudence of the idolaters is noted, who did not sin in secret but openly. In all the things I have mentioned above: on your hands or on your wings.
Verse 35: Yet you say, "I am innocent; surely his anger has turned from me." Behold, I will bring you to judgment for saying, "I have not sinned." — I will contend with you in judgment and convict you.
Verse 36: How lightly you gad about, changing your way! — You have become vile. He speaks to the people in the feminine gender, as to a wife, as above in 1:2; 23:24. You will be disappointed by Egypt as you were disappointed by Assyria — Frequently running to Egypt to seek help from there. Just as formerly from the Assyrians against the Egyptians, so soon from the Egyptians against the Assyrians, you will seek help in vain.
Verse 37: From it also you will come away with your hands on your head... — From this one, from Egypt. Women accustomed to weeping or affected by shame were wont to cover their head with their hands, which we read that Tamar did after being corrupted by Amnon (2 Samuel 13:19). Others: Your hands—that is, your works and sins—will fall back upon your head. The Lord has rejected those in whom you trust... and with them you will not prosper — The Lord has made vain and empty all your confidences and hopes. And you will have no success with them — In Hebrew: "And you will not prosper in them," that is, what you hoped for will not succeed well for you. Our translator rendered "in them" as referring to Egypt.
CONTINUE
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