Fragmenta in Jeremiam

From the tablet it was not possible for all to know, but from the apostles all went about the world as living pillars, bearing in themselves the letters of God which they had, which neither reed nor ink engraved, but God himself. Observe the equality of honor of the Father and the Spirit: those tablets were engraved by the finger of God, these by the grace of the Spirit; and those were shattered, declaring the end from the beginnings, and what happened was a type, both that the law would one day cease, and that they would shatter their own yoke. But here there is nothing of the kind, but those tablets remained, having become inviolable by all time. And they shall not teach. What need, then, of teaching, tell me? To what land do you wish to go, to what sea, to what earth? To the barbarian, to Greece, to cities, to the uninhabited, there you will find the cross, and you will hear countless accounts; and desert, and world, and mountains, and plains lying open cry out Christ. And after a little: For just as this sun shines not only on the great but also on the small, so too the sun of righteousness has illumined the souls of all—small, great, slaves, free, rulers, ruled, kings, private citizens, infants, elders—with the light of knowledge. For all shall know me. This bath of regeneration alone grants this. Do you see the precise symbol of the law? But the law is not so: For all shall know me; for they are not called to labors and sweats, but to the forgiveness of their transgressions, to the amnesty of their sins. For not all who are of Israel are Israel.

Nor is it the case that all who are the seed of Abraham are children. Hear, then, of which Israelites he speaks: If, he says, the number of the sons of Israel be as the sand of the sea, the remnant shall be saved. And the blessed Paul, interpreting this more precisely, says: God did not reject his people; for I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. You have seen the remnant—the apostles, and those who received the word from them, Israelites, the three thousand and the five thousand, the multitude recorded in the Acts. Thus says the Lord. He cites his own deeds, so as to make what is said trustworthy. If these ordinances depart from before me, says the Lord, then the race of Israel shall also cease from being a nation before me all the days. He calls the ordinances of creation; for he is speaking about it: as it is not possible for me, he says, to overturn the boundaries established in creation, so neither is it possible for the covenant with the Jews, on account of the promise to Abraham. If heaven be lifted up to the heights, and if the ground of the earth be brought low beneath, and I reject all the race of Israel, says the Lord, concerning all that they have done. That is, if the height of heaven can be measured and the depths of the earth comprehended, then it is possible for me also to reject the race of Israel. So as to say: As I purposed these things from above, and when they came to be they remained following the boundaries that were set, so also the promise to Abraham shall be unchangeable. For not even now, on account of their captivity, have I transgressed the covenant with him.

Behold, the days are coming, says the Lord, and a city shall be built for the Lord from the tower of Hananel to the corner gate, and so on. That is, from the tower of Hananel. He wishes to express the size of the city, and that it will be greater than it formerly was. Now Hananel was one of the generals. And there shall yet pass through the hope of the measuring lines of it. He speaks of the dimensions of the city, that is, it shall be stretched in a straight line from the corner, there being good hope that the proposed work will be completed, with God cooperating. To the hill of Garib—the name of a place; and it shall be encircled by Goath—again the name of a place. And all the valley of Phaagarim and the ash-heap of Phaagarim. That is, where the dead are cast. And the ash-heap, instead of the burial-places. The same meaning is also conveyed by what follows: and all of Anasarimoth, instead of a place of dung. To the brook of Kedron, to the corner of the gate of the horses of the East, a holy place to the Lord. That is, the places that formerly were outside the city for casting dung shall be enclosed within the city and adorned, and the whole place shall be a holy place to the Lord, that is, set apart for God. And the phrase of the horses of the East means the gate of the horses that is from the East.

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The word that came. Do you see God's longsuffering? He endured them for so long a time after their revolt and their transgression of the covenant, and not even so did they become better; but even when terrible things were threatened, he was the same as before; and this did not suffice, but they even shut up the prophet in a prison. And Jeremiah was kept under guard. For what reason? Tell me. Because you say: Thus says the Lord: Behold, I give this city. Are my words not my own? If then they are mine, one ought not to fear them; but if they are not mine, one must believe that they are not mine, and that they will be true. But this is the habit of those who are reproved, to say: Let us bind the righteous man, because he is troublesome to us. And the word of the Lord. Then, so that he might not give up, he buys when commanded by God. Who would have done this? When the city was about to be captured, this man buys fields. And shortly after: He wished to be believed also concerning the good things. For since the painful things had come to pass, and God had given proof of his power through the events themselves, he comforts them in the painful things by the hopes of the good things; and no longer words, but deeds. Having indicated the people's return, for the full assurance of what was said he commands the prophet, shut up in the king's prison, to buy the field of the divine one, that is, of Ananiel, and having done this, and completed the documents, and received the possession of the field, he commanded Baruch to deposit the book in an earthenware vessel, a token that the land would again be for the enjoyment of the people.

While Baruch was standing by the city—for it was the tenth year of the reign of Zedekiah, in which the Babylonian came up and besieged Jerusalem—he entreats God, marveling at what had happened, or how he had commanded him to take the field, if indeed he was betraying the city, and he had come into a kind of doubt about what was said. He speaks, then, in what follows, as God answering him. "O Lord, the One who is." He does not mark it simply, but says: "O Master, Lord, the One who is." It cannot be said that he will pass away; you are always able, for you are always Lord. Therefore you hold sway. And "who repays." He does not say, "to the third and fourth generation," but he is silent about this. For he wishes them to be shown mercy again. This is the work of power—to be able both to save here and to punish those after them. As if to say: that you are able to punish those after these things, but to save them from their forefathers. Therefore he says: "No word will be impossible for you," whether it be to show mercy, or to punish, or for a long time. "God is great." This, taken by itself, is separated among men, by wisdom and power. "Your eyes." And well did he say: "They are opened continually"; you never close them—a watchful eye, a sleepless eye. No one can say: "You see, but you do not repay." And this is present to men, but not so with you; rather, "your eyes are upon all the ways," even those that escape notice. "Who made." And this is the work of power, and righteousness, and love of humanity, and knowledge. "And they did not hear your voice." "And you made all these evils come upon them." Behold, a crowd.

He no longer dares to ask, but reminds him of what had formerly been done for the people. I have nothing to say; but I did what was commanded, even though the city was captured. And the word of the Lord came to me, saying: I am the Lord, the God of all flesh; shall any word be hidden from me? Then he foretells the capture of the city, and adds the restoration, saying this to the prophet: In vain you came to grief by buying the field. For knowing precisely what would happen afterward, I promised the restoration. And let the present circumstances be a sign to you of the certainty of what is to come. For just as I said now that the city would be captured, and this has happened, so I announce the restoration also, and I will fulfill the promise. I am the Lord. Do you see that this was what he was asking for, that he not hand over the city? But he, almost defending himself, states both the sins of the places that were about to be burned and the cause. Because they were. I did everything on my part, he says, I taught, I instructed; but they rushed headlong into wickedness. They showed that they did these things in sheer contentiousness. They set up altars in my temple; and they dared all the other things too, and burned their sons, and were ignorant of nature itself. And now thus says the Lord. I will hand them over, and I will bring them up. And he displays to them a marvelous life and a heart beloved of God, which he always speaks of, and an everlasting covenant. These things have received their fulfillment. But if they have not, tell me, when will it be?

And he shall acquire fields for silver, and it shall be written in a book, and it shall be sealed, and he testifies testimonies in Benjamin, and round about Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the Shephelah, and in the cities of the Negeb, because I will turn back their captivities, says the Lord. For in the same way that you have now acquired security by making the delivery of the pasture, so it shall also be after the return. And by "in the cities of the Negeb" he indicated the place of confinement, that is, in the cities toward the south, so as to say, everywhere in the land of the promise.

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And cry out to me. See how he wishes to make the prophet his own through prayer? Since even Moses experienced this, saying amid the promises: How is this? Will you give them the relish of the sea, and will you slay oxen and sheep for them? For even if they were great, yet nevertheless they were ignorant. Because thus said the Lord God of Israel concerning the houses of the city, and the rest. Since Jeremiah had been bound as a bearer of ill-omen, and as one threatening capture to the king, but had foretold the restoration by the command of God, and had confirmed the word by the delivery of the field, and no one any longer paid attention to what was said, supposing that the prophet said these things rather by flattery than by accurate knowledge of the things to come, he continued as if fallen into distress and doubt. God therefore says to him: Consider my power, and just as I brought forth creation and set order upon it while providing for men, so now I have obeyed you when you called, and I foretell the things to come, and the prosperity that shall be, in which it is most unfitting for you to disbelieve.

To be confident, then, that nothing of what you have said will prove false; and persuading them that even the things of the captivity are not done in vain, but for the chastening of those being punished, he adds after indicating the restoration: And the word of the Lord came to Jeremiah, saying, Was this people not ashamed? They spoke, saying: The two families which the Lord chose among them, and behold, he has rejected them, and I provoked my people so that they should no longer be a nation before me. Do not reckon, he says, that I am bringing a complete destruction upon the city, but consider how from partial calamities the Jews have by no means become more chastened. At any rate, the false prophets, he says, going about slander me, as though I had acted contrary to my own promise, and as though having chosen the two families, that is, the two kingdoms, that of Judah and that of Ephraim, and having cared little for my own promise, I rejected the multitude; from which things they led the people both to contempt of me and to a complete change of piety; so that it is just that they also pay the penalty for this impiety, so that, having become more chastened, they might inhabit with what is fitting the land which I promised to their fathers. Thus says the Lord: If I have not established my covenant of day and night, the ordinances of heaven and earth. And indeed the seed of Jacob, and of David my servant, I reject so that they should not take rulers from his seed. This, then, is the meaning: that just as the one who promised to men that the order in creation would not cease, but that winter and summer, spring and autumn would always exist, I have continued until now keeping my own promise;

Having thus promised to David that from his seed one should reign forever, I will not prove false. But some interpreted the words "day and night, the ordinances of heaven and earth I have not appointed" in this way: that I would not have made heaven and earth, unless I willed that there be day and night; but just as from the beginning, having purposed that there be a succession of day and night, I brought forth the nature of heaven and earth, and did not dissolve the purpose concerning creation, so neither will I dissolve the promise made to David. Then, having in these things persuaded the prophet, God urges him to announce the capture of the city to King Zedekiah, and to add the reason, that they sin without repentance and transgress the covenants made with God; and he convicts them, because those who had enjoyed freedom, having sworn according to the law, they summoned them back again, and he adds:

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You shall not die. That even so he might breathe again; for this happened when he was carried off to Babylon; and he obtained much peace, that he might learn the philanthropy of God, that grievous things might become easily acceptable, they shall weep for you. The word that came. It was an ancient law, that the Hebrew should serve six years. For he wished the Jews to be philanthropic toward all men. But since they were unwilling, for a time he led them away from the

He draws them away from their kinsmen and brings them over. What then happens? They came together, swore oaths, and made libations before the priests, before the rulers, before all the others—everyone, with Zedekiah present among those things being done—so that this would come to pass, and each would release his male slave and his female slave. Then they repented of what had been done, and they allowed them to remain as male and female servants. And the word of the Lord came to Jeremiah. First having made them debtors, I thus legislated: I freed them from slavery, and I commanded them to do the same things; I demanded a reward for the benefits. For did I do this for nothing? When they had well received the experience of slavery, then I urged them toward release. What then might someone say? The Jews are more philosophical than we are. And after a little: For there he conceded seven years, but here he abolished slavery altogether. There is no slave, there is no free man. —And after a little: So that this might not make the slaves more slack, do not despise them, because those who receive the benefit are brothers, he says. And you turned back. I do not avenge only the injustice done to them, but also the transgression of the law. You did not hear me. The whole matter of our piety is at risk. What then, he says? The punishment is harsh—death instead of slavery—and for what reason is it thus repaid?

Oaths were broken, libations were trampled underfoot, the great name of God itself was insulted, so that when you see them scattered, do not consider only the injustice done to the servants, but add also the God who was insulted through them, and you will see that they do not even endure a punishment worthy of it. Behold, I proclaim to you release, says the Lord. Then after a little. And I will give the men who have transgressed my covenant, who have not kept the words of my covenant, which they made before me with the calf, which they made into two, and passed through the midst of its divided parts, the rulers of Judah, and the rulers of Jerusalem, and the rest. The prophet has set forth the form of the agreement, making the reproof more vivid; for having sacrificed a calf to God and divided it in two, they passed through the midst, and having brought forward the divided parts, they agreed to release the children as free to God according to the law, having promised to do this, as if thereby propitiating the Deity in the face of the impending wrath. Then, on account of the false prophets, as though God were not angry, they altered their course and recalled those who had been released. Therefore God, having become angry and made the reproof, threatens them with capture. And one might justly say that those words of recall, at the time when they seemed to have become better, God promised; whence also the prophet, as though seeing them changed, was brought into perplexity, while the city was under siege. For this reason God, persuading him, both foretold the capture and reproved the disposition of those who were feigning piety.

Nothing else made the city besieged except that the agreements were not kept, and the agreements made by Zedekiah with the barbarians. What could be more senseless than these things? Perjury captured the city, and again the same disease occurs; they did these things almost as if striving against God. All you who have used oaths and transgress them, see the punishments.

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Which I brought into the house of the Lord, into the chamber of the sons of Anan. That is, into the hall assigned to Anan. And he is near the house of the rulers above the chamber of Maasaias son of Salom, who guards the

station. The Hebrew says, who guards the garment of the ministry. And I set before their faces. It is worthy of wonder how, living among such a people, they practiced the highest philosophy. There were certain Levites; these saw many examples, the Nazirites, those around Elijah and Elisha, and they emulated them. Do you see that if they had wished to pay attention, they had examples? But these too became captives; for if Jeremiah, and Ezekiel, and Daniel did, much more also these. For nothing of these things distressed good and noble men, but it even made them illustrious, and in pains the matter is a consolation. And after a little: And he brought them into the house of the Lord, so that they might be shamed both by the place and by the man; but nothing enticed them, so that from every side the defense of the Jews is destroyed. And after a little: Observe the apostolic things foretaken. And they said: We will not drink wine, because Jonadab son of Rechab our father commanded us.

You shall by no means drink wine, you and your sons forever, and the rest. These were descendants of Jonadab, who, delighted with zeal for God, came to meet the king. He, therefore, long ago, seeing the lawlessness of Ahab and knowing that the words of the prophets were true, and greatly expecting the capture of the land and the overthrow of the cities, commanded these things to his sons, not only to keep them, but also to hand down the command to his own descendants. From that time these appear to have kept the command of their forefather until now. We and our wives. Then, so that no one might say: How then have you now taken the city and dwell in houses? They flee to the camp; for this is the height of folly, to surrender themselves willingly to the enemies. You shall by no means receive instruction. The sons of Jonadab established a command of a man who has departed, but you have transgressed mine, who gave the command. Do you wish to see the easiest of the commands? I indeed commanded easy things, and very necessary ones, namely to abstain from wickedness and from idols; but he commanded very difficult ones. But he spoke, and departed; but I sound in your ears each day, and nothing more happens. And the sons of Jonadab stood. And he does not say which; but not wishing to make the accusation burdensome for them, see how democratic he is, nothing tyrannical in him; how he takes away from them every excuse, saying: But this people did not hear me. Therefore, thus says the Lord. But the sons of Jonadab he honors with perpetual priesthood, saying:

There shall not fail a man of the sons of Jonadab standing before my face all the days. For do not suppose that the blessing of the father falls away.

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And Jeremiah commanded. Observe the providence of God. They bound the physician, but God, even so displaying his own love for humanity, did not cast him out, but allowed him to remain in the prison, so that he might soothe their anger and not make them more contentious; yet he did not deprive them of the cure, but causes them to be reminded of everything through writings, and at the time of fasting. And it came to pass in the eighth year. And for what reason at the time of fasting? So that the time itself might cooperate, and all might be present to hear. The sight of the prophet appearing grieves your eyes. Behold, through another vessel I deliver the remedy to you, he adds. And it came to pass when Judin was reading. The king, having heard these things, and having heard things able to soften even a stone, cut up the scroll; as if someone, not finding the physician, took the medicine and threw it into the fire. Do you see the madness and the savagery? He did not cut it up casually,

but throws it into the fire; great is the sluggishness of the bystanders. But some opposed, he says. And shortly after: Observe the demonic madness; he was hostile not only toward the prophet, but also toward these words and toward the deeds and the writings. And the king commanded Jeremiah the son of the king to seize Baruch the scribe, that is, the swift writer, and Jeremiah the prophet, and they were hidden by the Lord. And he says the foregoing, that when God had commanded him to write all the words which he spoke to the people from the times of Josiah until the fourth year of the reign of Jehoiakim, in which he wrote these things, that having sent for Baruch he said: I am under guard, and I cannot enter the house of the Lord, and you shall enter and read in this scroll, in which you wrote from my mouth the words of the Lord, in the ears of the people on the day of fasting. If, then, he was under guard, how was he hidden? It is evident, then, that as in the case of Elisha, those of the Syrians who came to seize him were struck with blindness. This happened also now, God having made them invisible by some invisible power, so that they stood before all but were not seen. Take again. Observe the philanthropy of God, who after such great disobedience again counsels them. But we often, suspecting opposition, do not even advise at the outset, or, having failed once, we regard the matter as an insult and cannot endure to speak again, though God endured such great insult concerning the burning of the book and the plot against the prophets.

All seek the future, but they cannot endure to obey what is not to their liking. The prophet's word is always one and the same, and never flatters those who honor or dishonor him. He shows that he does not act unjustly in speaking the truth, nor is he worthy of imprisonment; but the word Elenioth Aquila rendered as workshops. And there were added to him more words. These were trustworthy.

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And the Chaldeans heard. For what reason do the Chaldeans withdraw? So that the Jews might learn from every side that they did not come against them and make war by their own power, but by his permission. For thus he said. For when God wishes to accomplish something through certain people, he first shows them to be weak, so that the whole might be attributed to him. This is what happened here as well. And it came to pass, when the force of the Chaldeans had gone up from Jerusalem, from before the force of Pharaoh, Jeremiah went out from Jerusalem, and so on. Some say that the Babylonians did not withdraw out of weakness, while the Egyptians were warring, but because the king was not present; but I think this argument is superfluous, for he was not present even at the final capture. At any rate, Zedekiah was carried off to Debir after the final capture of the city. I therefore consider that they did not have a force fit to fight against the multitude of the enemy, and God came to their aid as to the righteous, but he made the people weaker because of their sins. From this, then, it is possible to say that God foretold what was going to happen, not himself bringing on the disasters, but threatening what would be, and not having threatened to help. And this word is useful in general.

For it is not because God foretells that events come to be, but because they are going to be, God, foreknowing, announces them beforehand. In this way, at any rate, one can understand both the things spoken about Christ by the prophets and the prediction made by Christ about Judas. And he himself was in the city of Benjamin, and there was a man with whom he lodged, whose name was Aruia, and he seized Jeremiah the prophet, saying: Are you fleeing to the Chaldeans? The phrase "with whom he lodged" is instead of "with whom, as he traveled, he was accustomed to stay." And they handed him over to the house of custody, into the prison, into the house of Jonathan the scribe, because they made his house a prison, because a crowd came to the house of the pit, and to Cheroth. That is, they made the house of Jonathan a prison, and a crowd was shut up there; and "to Cheroth" means "to the house of detention." For thus the Hebrew Phethchlo, which translates as "house of detention"; for instead of "prison," it is customary to say "detention." And they were embittered. Just like deadly wild beasts, so from then on they were insulting even the prophets. For if he was fleeing, what was it? Were you not the ones silencing him? Were you not the ones preventing him from speaking? What was it, if he fled? And indeed, if he had fled, it would have been easy for you: you would have been rid of the rebukes, you would have been free from the accusation. But observe everywhere the accusation and the wickedness turned aside; for what reason did they also scourge him? To defend themselves on account of his boldness. And Zedekiah sent you. For what reason did he call him? He thought that his boldness had become more humble under affliction, and that he would listen to other words.

Then, so that he might be above suspicion, he does not simply ask him, but says: Is there a word of the Lord? — giving him also a respectable way of retreat. But the silence was far more fearful than the prison. And he said: There is. Do you see the apostolic achievements prefigured? Thus it also happened in their case: everywhere they were the same; nothing checked their boldness. And where are your prophets? It was necessary for that man to suffer these things, not for me who speak the truth. For did I bring them on? For if the events had not come to pass, they would rightly say that he troubled us excessively; but now that they have come to pass, how is it not just that I too be crowned? And I do not say that I did good, but what wrong did I do? And he asks to be released from the prison. For who would not wish, when suffering evil, to be rid of it? So that you may know that he was of the same nature. And he gave orders. Not to the former prison, and he commands that bread be given to him. For what need was there to be angry any longer, when the events had come to pass? But he had not yet at all let go of his boldness.

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And in the cistern there was no water, but only mire, and Jeremiah was in the mire. The cistern, being open to the air, was filled with clay. They therefore threw him in, and he sank, and was buried in the clay; yet he was not wholly submerged, for thus he could not have lived. You have done wickedly in what you did. The man did no wrong; the whole thing came from their malice; having nothing to accuse him of, they did these things to the man of God. And Abedmelech took the men with him, and went into the king's house, the underground part. That is, into the stable. For he means by "underground" the part that is in plain view. For thus the Hebrew also says. And he took from there old rags and old ropes, and threw them to Jeremiah the prophet, and the rest. He took the horses' blankets and the felt cloths, which it was customary to spread over the saddles. For what is said again earlier—"and the old rags, and the malēē"—this indicates, that is, the felt cloths. So that from here also the old ropes. Instead of "the old under-blankets of the horses," he says. These, then, having thrown to the prophet, he says: Place them under the elbows of your hands, beneath the ropes. Instead of "under the armpits," so that thus securely bound he might be drawn up. And Jeremiah said. For what reason do you wish to hear? So that you may take me up—by this especially he draws down his anger; and yet it is the greatest virtue of a prophet, when he not only foretells the burdensome things, but also finds a way out of the terrors. For this is truly [the mark] of prophecy. Since what profit, tell me, is it to gain only grief and despondency, just as

Those of the outsiders? But not so. As the Lord lives, who made this soul for us, I will not kill you. That is: the Lord of life himself is witness that I will do nothing evil to you. When he is in anguish and fear for it, then he makes it an oath. And Jeremiah said to him. What then does Jeremiah say? He speaks the good things first, then the burdensome. And King Zedekiah said to Jeremiah: I have a word concerning the Jews who have fled to the Chaldeans, lest I give myself into their hands, and they mock me. This stands obscurely in the Greek text; for what he means to say is this: that I am a king, and I cannot go out alone; if therefore I wish to go out and give myself to the Chaldeans, the men of the city will be beforehand to destroy me. These things were a pretext, and a cloak for unbelief. Do you not believe the prophet? For he does not speak from his own reasonings. And Jeremiah said: They will certainly not hand you over. Some have interpreted it thus. But I think this meaning is rather to be preserved, that all the Jews prophesy peace to me, and that I shall not be handed over into the hands of the Chaldeans, nor suffer anything terrible from them. What is therefore immediately added by Jeremiah, They will certainly not hand you over, has been spoken ironically; that is, Do not be persuaded by them. Hear now the word of the Lord, which I speak to you, and it will be better for you, and your soul shall live. That is: it is better for you to be persuaded by me, and not to be deceived by their words; and that this meaning is rather to be taken from the words themselves, one may see from what follows. For he adds immediately: And if you do not wish to go out.

This is the word that the Lord showed me: Behold, all the women who are left in the house of the king of Judah are brought out to the kings of Babylon, and they themselves shall say: They deceived you, and the men at peace with you prevailed against you; and they shall not prevail in the slipping of your foot, and they shall turn away from you. That is: when the capture is at hand, then they will acknowledge the truth of my words, and they will say to you that those who foretold peace to you deceived you in vain, since the word of your [prophets] has been reckoned stronger than those words which are spoken to you by me. And the phrase, in the slipping of your foot, means: having perverted your faith in the things truly spoken. And the phrase, and they shall turn away from you, means: taken captive, they shall be led away, and you shall enjoy none of the things you now enjoy. And he said to him. And yet you swore without a definite term.

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And they captured Zedekiah in Rabbah of Jericho. That is, in the plain of Jericho. And they gave him over to Gedaliah the son of Ahikam the son of Shaphan, and they brought him out to Saphi, and he sat in the midst of the people. Saphi is the name of a place. And they sent. And the enemies release the prophet, bound by his own people, and let him go as lord wherever he wished to go. But those who had enjoyed his voice for forty years, reverencing neither kinship, nor fatherland, nor anything else, became wilder than beasts. And after a little: So that when you see this also happening in the case of Christ, crucified by the Jews but worshiped by the Gentiles, you should not think it strange, nor be disturbed, nor say:

And how could it make sense that the one who came for salvation and protection would bring such great evils upon them? And I will not give you up. For the righteous is not destroyed together with the ungodly.

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And he took him. So now the whole army learns the power of the prophecy. But Zedekiah fled, for he expected to set aside the prophecy. But he was captured, and he sees a terrible fate: he became a witness of the slaughter of his children. He allowed his eyes to be opened only as much as was needed for him to learn of his own calamities. And shortly after: And he gave Jeremiah to Gedaliah. And observe the providence of God: while all looked on and all were bound, he alone is loosed; a splendid spectacle is made for him; the experience of events bears witness; the one who granted it bears witness as well. You did not listen to Jeremiah, O Jew; listen to the barbarian saying: The Lord your God pronounced all these evils against this place, and the Lord has done it, because you sinned against him, and you did not listen to his voice. You disbelieved the words of God; you will see others believing them; take them as your teachers from now on. Behold, I have loosed you. See whom he waited for to loose the prophet. If it is good in your sight to come with me. He gives him something greater than if he had given him his homeland. He opens the whole inhabited world to him, which he did not have when he was in his homeland. But when he wished to go out for bread, they bound him. See how great the honor is with the barbarian. From where did this come about? It is clear from the grace of Christ. And before I depart, you run away, and return to Gedaliah son of Ahikam, and so on.

While the army was still assembled, because he had been sent by the king and had dismissed the prophet, so that finding him alone they might kill him as an outsider. For what reason? So that he might have no opportunity to work mischief against my grace after his departure. Or so that it might happen with all watching. And he came to Gedaliah. Consider with me God's providence, that even after the punishment he exercised great forethought for them; he did not allow Babylon to seize Jeremiah. For since the affairs of the people had been divided into two parts, and some were led away to Babylon, while these others were about to be taken captive into Egypt, he preserved this man for them. Those had Daniel and Ezekiel. He does not wish, then, to gather the physicians of the whole ailing body into one place, lest one part receive more than is fitting and another not at all, but each according to due measure. But just as happened with the apostles, when they were scattered everywhere, so that the stars should not come together into one place, so too this happens especially with the prophets at that time.

CHAPTER 41.

And Ishmael arose. For what reason did God permit the man to be killed, when he was good and gentle, and imparting such great protection to the Jews, and the rest of what they write from above? But the cistern into which Ishmael threw all the bodies of the men whom he killed after Gedaliah is the great cistern which King Asa made from before King Ishmael, when Baasha wished to build Ramah. But he drew him away from the work to an alliance with the Syrian; Asa, having built a city there, since there was a lack of water, dug a very great cistern, so that the gathering of waters might be a consolation for those who dwelt there. Concerning that one, then, he speaks now. All the evils which Ishmael did, and they went to fight with Ishmael son of Athanaios, and they found him at the water of the enemy in Gibeon. That is, he had passed beyond the flood of the waters, so as not even to be able to be caught; for being worn down around the passage of the waters, they were giving him room for complete flight. Therefore, considering it superfluous to pursue further the one who would not be captured, he returned to Judea.

CHAPTER 42

And all came near. They know that they are unworthy to obtain an answer, since they often disbelieved what was said. Therefore he says, Have mercy on us, even if we are unworthy. As your eyes see. You, he says, we have as a witness of the calamities. Let God, he says, tell us what we must do. Those who considered the matter so earnestly—after obtaining it, how supine they become! And they themselves said to Jeremiah. We sent you, and we entreated you, and we are under compulsion that whatever he commands, all should hear, whether good or evil—ready regarding promises, but nowhere regarding deeds. If you sit down and remain. And what is the benefit, if we suffer the same thing? And I will plant you. You gave no ordinary punishment. Do not fear. What is more trustworthy than this saying? And if you were saying it? Do you see how he reveals to them their own thoughts? This was the greatest proof that the matter was prophecy—not only that they wished to enter, but also what they expected when they spoke. CHAPTER 43

And Azariah the son of Josiah, and Johanan the son of Kareah, and all the proud men, who said to Jeremiah, Pray for us to the Lord. They spoke, saying to Jeremiah: You speak falsely. The Lord our God did not send you to us saying: Do not enter Egypt to dwell there. But Baruch the son of Neriah incites you against us, in order to give us into the hands of the Chaldeans, to kill us and to deport us to Babylon. That is, You did not utter these things to us according to the mind of God, but Baruch advised you to say these things to us, currying favor with the Chaldeans, since they now happen to be in power. For what reason, tell me, did you not at any time throughout the whole period test his mind? Even if nothing else, was he not free to depart wherever he wished, yet chose to remain with you? And Jeremiah the prophet. For what reason did these men follow? So that no worse evil should happen. Observe the first disease. Again into Egypt. How do they always draw evils upon themselves. But nevertheless God did not permit them even when they had arrived there, nor did he say: What is the gain? They have now gone down into Egypt. But see what things Jeremiah prophesies to them, being the mouth of God. And nowhere does he consider whether they grieved him, but like a loving father he follows everywhere the child who is raving; and it is not without reason that after these things he set down the things of Baruch. Take for yourself great stones. He places stones in the brickwork. He always does something bodily, in order to persuade, so as to strike them with greater amazement. But he was not able to capture them nor persuade them. Thus said the Lord of hosts, and the rest.

God commanded him at the place of bricks; for this is what it means to lay stones in the brick-kiln, so as to form the shape of a throne, and to smear it with clay. And in this way he foretold the advance of Nabuchodonosor, and that after taking the city he would place his own throne upon that place. And he commanded him to do this, so that you might not speak in vain. For seeing that in Egypt, where the king of Egypt was seated, he did this by their very kingdoms, they could no longer say that he was announcing that man's advance out of favor to the Babylonian. For he would more likely have spoken to curry favor with the one present than have flattered the one absent who heard nothing. And he shall set his weapons upon him, and he shall take up his weapons against them, and he shall enter in, and he shall strike the land of Egypt. This lies obscurely in the Greek; for what he wishes to say is this, that his tent, which kings are accustomed to pitch in their camps, he will fix here. So then, the Hebrew said, "he shall set his weapons," and "he shall stretch out his tent"; and the same meaning is preserved in each. For it is clear that the royal weapons lay upon the king's tent. And I will set his throne. Then, so that you may not think it a conjecture, he also names the place where he will set the stones. And he shall burn with fire. And he speaks also concerning their gods, so that they may not turn aside to impiety; but nothing more came of it. And he shall deport them, and shall destroy the land of Egypt, as a shepherd strips his garment. That is, the ancient one; thus easily shall Nabuchodonosor subdue Egypt.

And he will shatter the pillars of Heliopolis, the Enon, and he will burn with fire the houses of their gods. Enon is the name of a city near Taphnas; perhaps among the Greeks it was called Heliopolis, but in the speech of the Egyptians, Enon.

CHAPTER 44.

Thus says the Lord. See, what could be clearer than this? They had the examples before their eyes. These were not words but deeds that cried out. They knew the cause of what had happened. And there will be no one saved for them, nor any survivor remaining of the rest of Judah who came to sojourn in the land of Egypt, to turn back to the land of Judah, to which they themselves hope in their souls, to return there where those who have escaped shall not return. He threatens death to all who have entered into Egypt, as those who fight against the will of God and will suffer worse things than those in Jerusalem; he said that those alone are saved who, when evils overtook Judea, will pursue, so that they might know that the strength of God is invincible, from the fact that even those who seem to be in safety he gives over as subjects to their enemies, and the land that is desolate he settles, saving all who flee to it; and that this is so, he shows more clearly as he proceeds, saying thus: The word which he spoke. This queen of heaven, tell me? God who made heaven and earth, you always hear, continually; and do you call her queen, the moon? And it was well for you. From where, then, the famine, tell me? From where death? O the shamelessness! Therefore he reminds them. Was it not because of the incense which you burned? Was it not because of this that the captivity came, he says?

Was it not because of this that all the evils came? How well things were with you! Was it not because of this that God could not bear you? What could be worse than wickedness? What madmen would have uttered these words? If my name should still be in the mouth. He threatens again famine and the bonds of those who are saved, so that they may learn that these things are true. And after a little: Therefore he left them thus, so that he might plead before you that he justly burned their city. For when those who escaped are of such a kind, what must be said about the others? And every man of Judah shall fail, those dwelling in Egypt, by the sword and by famine, until they fail, and those saved from the sword shall return from the land of Egypt to the land of Judah, few in number. For doing we will do every word that comes out of our mouth, to burn incense to the queen. That is, to the host of heaven. And here too the homonymy produced the change of interpretation; for Melched is host, but Melcheth is queen. And having threatened again a complete captivity, since they pursue impiety so shamelessly, he makes the present events a proof of his words; for he says: The word of whom shall stand. And what, whose word shall stand, he shows, that those seeking me in evils will not find me; but the remnant will be benefited through your sufferings. And this

A sign. The coming capture of Pharaoh is a sign of your evils. For by my counsel the Babylonian too has taken Zedekiah, not by his own strength; but he too will suffer, remaining at once impious and at the same time bringing us to perceive that it is good to hope in the Lord rather than to hope in rulers. Having concluded this prophecy, interwoven with history, he reminds them of an older prophecy, which in the days of Jehoiakim he was commanded to speak to Baruch. Thus says the Lord: Behold, I give Pharaoh Hophra king of Egypt into the hands of his enemies, and into the hands of those seeking his life, just as I gave Zedekiah king of Judah into the hands of Nebuchadnezzar king of Babylon. For when Jerusalem had been captured, the Egyptian, fearing for everything, engaged the king of the Babylonians by the Euphrates, at which time he too was captured. Since, then, this was not yet clear, but the war still hung in the balance, having threatened the capture of Egypt and destruction for the Jews, he said that the defeat of Pharaoh was the proof of his words.

CHAPTER 45.

The word which Jeremiah the prophet spoke to Baruch son of Neriah, that he wrote these words from the mouth of Jeremiah in the fourth year of Jehoiakim son of Josiah king of Judah. One might suppose that these things are not placed in order in the prophet, whence he says it is necessary to mark, as in many places this is an idiom of the Scripture, since those who composed the histories did not take thought for sequence, but for composing them in whatever way for the benefit of the readers. But rather one might say that it has been fitted to what precedes. For since he said that of those in Egypt only those who flee to Judea are saved, but that all the rest perish, and they were not persuaded, he confirmed what was said from ancient events. For as, he says, Baruch of old in the time of Jehoiakim, foretelling the terrible things, will not perish, but God, having promised him, kept him alone unharmed out of all, so also now he saves those who are persuaded. Thus said the Lord. He does not now mention this word idly, nor inopportunely, but so that you may learn both what sort of man Baruch was toward them, how he laments and bewails, asking God concerning them. And he says: Do not seek great things. Since you, Baruch, said: Woe is me, for the Lord has added toil upon my pain. I fell asleep in groanings, and I found no rest. Baruch, being sent by Jeremiah to declare the things against the city, fearing the anger of the king and the cruelty of the rest, did not wish to go, but considering again that it is no ordinary danger to transgress the words of the prophet—for this is to contradict God who sends—he was held in distress.

For as he was departing, he expected death, and if he did not obey, he would not escape punishment, nor would he be offending God. So then, the phrase "The Lord has added grief upon my pain": he calls "pain" the sorrow I had concerning the people, and "grief" of the soul the distress and the anxiety about the future. And the phrase "I slept in groanings, and I found no rest": as one who had the matter in anxiety, so as not even to obtain sleep with relaxation. Thus says the Lord: "Behold, what I have built I will tear down, and what I have planted I will uproot, even all that land, and do you seek great things for yourself? Do not seek them." That is, you have undertaken things not fitting for a righteous reasoning. For because of the impiety of the multitude, when sentence had been pronounced against all, and I wished by the threat to deliver them from dangers, you are unwilling even to be discouraged, but wish to be of good cheer, or to take some thought for the matter. For the phrase "Do you seek great things for yourself" means this: that is, not even to grieve; for that he does not say this concerning misfortune, what follows makes clear; for he says: "Behold, I am bringing evils upon all flesh, says the Lord, and I will give your soul as a find in every place wherever you may go there." That is: Do not fear; having departed, tell the people the things spoken by the prophet, knowing well that you will not share in their misfortune, nor will any evil put you to death; but the manner of salvation the prophet has set forth above, saying: "And the Lord hid them, and they were not found. And you shall seek." You seek to snatch one whole city from dangers, which has offended me. "And I will give your soul." Wherever you may be, you will surely not suffer anything terrible. But nevertheless even so he was pressed.

So that you may learn that he was not looking to his own interests, but to those of the many. But we, when our own affairs were in safety, then we took thought for the rest. Concerning the power of Pharaoh Necho king of Egypt, who was at the river Euphrates in Charkemis, whom Nebuchadnezzar king of Babylon struck in the fourth year of Jehoiakim son of Josiah king of Judah. For these things were spoken then; for it is not the beginning of the vision of Egypt, but, as I said before, he reminds them of what was spoken then. For this Necho, having killed Josiah, installed Jehoahaz. But Nebuchadnezzar, having come, killed Jehoahaz and installed Jehoiakim; so then, when his kingdom was being stripped away, the Egyptian, having come to the Euphrates, engaged with Nebuchadnezzar. Since, therefore, the Jews were thinking great things about the power of the Egyptians, and were gaping after their alliance, he threatens both the defeat and the destruction of Necho, both proclaiming war and declaring the alliance vain, as addressing himself to the Jews. Another was the Pharaoh, this Hophra, the Necho of Necho. See how through examples even beforehand God was disciplining them. This man was utterly defeated, when Jehoiakim was also killed; and they became no more reasonable. And see where it came about—at the Euphrates. Take up. For what reason, then, does he begin the prophecy, saying that they are to arm themselves? And with great precision he goes through their whole arming, almost imitating the generals who lead into war and give exhortations; or else he says this in irony. Because the strong. See, he also tells the manner of the war, as though present, in what way they will be captured. Let him not flee.

Neither swiftness of feet nor strength of body nor anything else is of benefit, when all things are encompassed and cast off, unless the help of God is present. Who is this that rises like a river. He compares them to the Nile not only because of its size, but also because they knew the river and its sudden onset; and he shows that the generalship is from God; for that river too is made to swell by God. That it is a sacrifice. To show how this matter gladdens God, nothing human takes place. Since you are preparing yourselves, I do not hinder it, so that you may learn that fighting against God is superfluous. Go up to Gilead, and take resin for the virgin daughter of Egypt. In vain you have multiplied your healings. There is no benefit for you. That is, You too, join with her along with the rest. For Gilead means the Israelites, naming the inhabitants from the place. And it was also a city of priests, therefore he says: Take resin, that is, a plaster. So as to say, As formerly, being pious, you helped the people through the priesthood, so now, being lawless, be able to heal those wounded in war; but they reproached them, as having often been deemed worthy of salvation through prophets dwelling in that place in the battles against their enemies. So as to say, that Now, being impious, use the cooperation of idols for the matters at hand, and help the Egyptian, whom you consider your patron. And this he says ironically: that whatever you do, and however many allies you call upon, these things are superfluous. For a warrior has grown weak against a warrior. That is, and the

Symmachus, and the leader, both fell together; so as to say, No one of those with Necho was left. Up to this point are the things long ago narrated, and from here he begins the vision against the Egyptians. The manifest nature of the disaster, that they grew weak in the battle line. Stand, and prepare yourself, for the sword has devoured your smilax. That is, your strength, or your security; and he used a metaphor. For smilax is a thorn extending far, which they especially use in the fields, those making fences, because it employs many intertwining coils and makes the fence secure. Because the sword has devoured your smilax: it is a plant that devours everything. Why did your chosen calf flee? He speaks as to Jews. And he calls the Egyptian a calf, as being strong. Since they had such an opinion concerning him. Then the cause: It did not remain, because the Lord paralyzed him. For he was not able to withstand the decree of God. Your king, or more truly the god of the Egyptians, Apis; for thus they called the calf, being straw-eating and considered a god. Each spoke to his neighbor, and they said: Let us arise, and let us return to our people from the face of the Greek sword. The word each, that is, of the allies. So as to say: They knew then that they were helping the Egyptian in vain. But the phrase, from the face of the Greek sword, is not otherwise. It has not been translated well. For the Hebrew reads thus: From a sharp and violent sword. And here too there is a change of interpretation from the name. For Ioannan means Greeks, since from this come the Ionians.

But "Iona" signifies sharp and cutting. From similarity, then, instead of "sharp swords," they interpreted it as "Greek swords." Do you see how he describes everything precisely, and dwells on it from his great confidence? Call the name of Pharaoh king of Egypt, Sanoe, Eber, Elmoth, the time has come. These words are Hebrew. The interpretation of the words seems to be something like: "The time has passed away." For "Saon" signifies a sound, as it were the far-heard and famous. And "Eber" means "you passed by." And "Elmoth" means "it has come." So that he may say that Pharaoh, far-heard and everywhere cried out in glory, has fallen from his present honor, and the time of the sentence against him has come. And "Call his name," according to the idiom of divine Scripture, takes "name" in place of "thing." "The time has come," with confusion, a sound, having been thrown into disorder—or he says that he has become senseless regarding agreements. Just as Tabor is among the mountains, and as Carmel is by the sea, so he will come, so he will be great, he says, and unconquerable. As I live, says the Lord, King of hosts is his name, that just as Tabor is in the borders, and as Carmel is by the sea, so he will come. By the example of disaster he indicated the multitude. For he wishes to say that as Tabor is among the mountains, and Carmel is surrounded by the sea, so you also will be surrounded by evils. Make for yourself vessels of migration for the dwelling of the daughter of Egypt. That is, Cease warring, and having taken up vessels of migration, follow those who rule; so that he may say, You will become a migrant.

No one can claim bodily weakness or scantiness as an excuse. You were like fattened calves, you were armed for battle—the war was not in our city. You came on first, you were like locusts. A beautiful heifer, adorned, Egypt most beautiful, a fragment came upon her from the north. According to the Greek, what he says is clear: that the strong and adorned one shall be led away captive by the Babylonians. But the Hebrew has a more vivid sense. For instead of "A fragment from the north shall come upon her," it reads thus: "A gadfly shall come upon you." And this is a kind of creature that strikes cattle and drives them to madness. Since, then, he likened Egypt to a heifer exceedingly noble and delightful, he likened the Babylonian to a gadfly, in order to show the weakness of Egypt, in order to say: You who seem to be clothed with great strength shall have your strength brought down by those thought to be weak. For they too—for this is what he says: From where, then, the defeat? Or plainly from God: because though you were as numerous as locusts in multitude, you were defeated. Their voice as of a serpent. That is, lamenting and wailing. For it is in the sand. That is, not securely. They shall cut down her forest. Do you see the defeat as paradoxical, and the victory beyond expectation? "Fear not, for I will bring you back"? He foretells to them covertly, and well, "Fear not," since it was near. Behold, I myself will avenge her Amon, and against Pharaoh, and against Egypt, and against her gods, and so on. The Ammonites were tributary to the Egyptians; and they trusted greatly in their alliance, and all the remaining nations were held in honor by the Egyptian; for this reason, then, he made mention of Amon.

CHAPTER 47. And I will destroy Tyre. Do you not preserve them even when the events have not yet occurred? He announced these things so as to confirm both the desolation and the destruction of the idols. *For the Lord will utterly destroy the Philistines, the remnant of the islands and of Cappadocia. That is, he calls the coastal islands thus, and because those from the islands settled there, being at war, having taken those who already previously dwelt there, and having remained in the place. And he says "of Cappadocia" because these had conquered and chosen to dwell there. For thus he also says through another prophet: I brought the Philistines from Cappadocia. Baldness has come upon Gaza; Ashkelon has been cast off, and the rest of those in Akim. That is to say, all the strong ones. How shall it be quiet? The prophet foretells the sack of Idumea; and he says the same of Teman also, which is the country of Esau.

CHAPTER 48.

*Moab has rested from childhood, and was confident in his own glory. Because he enjoyed prosperity and quiet continually, and for this reason suffered these things, having used his ease for nothing needful. *He wished to set forth the unexpected nature of the calamity. For he means to say that from the beginning until now she has suffered nothing—not that she was not already captured by Sennacherib; for she was not defeated in wars. For the prophecies of Isaiah against Moabitis came forth in the time of Sennacherib; but he means, by comparison with present circumstances, that she had suffered nothing; for it was not possible for her to pass her time entirely without pain. Or he wishes to indicate the long duration of her ease.

For it is not even a small number of years from Hezekiah, in whose time the events concerning Sennacherib also came to an end, until the final capture of Jerusalem and the advance of Nebuchadnezzar against the remaining nations. And that these things are so, what follows makes clear. And he did not pour from vessel to vessel, and he did not go into exile; therefore his taste will remain in him, and his scent has not failed. He used an example in order to indicate the time of his ease; for as wine, he says, poured into a vessel and kept for a very long time, and not changing, settles its lees at the bottom of the vessel, and becomes fragrant and pleasant to drink—so, he says, it has been with Moab: it was left at ease for a long time and has its own constitution, and has become renowned for its good order, but it will certainly not remain to the end, but it will pay the penalty when God has pronounced judgment. And I will send to him those who bend down, and they shall bend him down. The Hebrew has Ionitas; for he persisted in the metaphor; and the meaning is clear, also from the Greek translation: Come down from glory. That is, from the height to the ground. And sit in moisture, you who sit. Thus there will be no consolation from anywhere. For when God brings evils, neither strength of body nor wisdom of soul nor anything else profits. Announce in Ammon that Moab is destroyed, and judgment is coming upon the land of Mesor, upon Chelon, and upon Asa, and the rest. Mesor, that is, of the plain. And Chelon and the remaining cities he means, as lying in the plain. The horn of Moab is broken, and his arm is crushed, says the Lord.

That is, the weapons in his hands. Not according to his sufficiency, so also his arms. That is, they did not act worthily of their fame. For he was thought strong, but he appeared weak in wars against Moab. Cry out from every side against the men of the wall, shorn with drought. And the phrase, Against the men of the wall, that is, the strong; and the phrase, shorn with drought, that is, a lyre of melody. So as to say, Tear it down, having made it worthy of lamentations. For he adds: And it will utter a melody. For he interpreted the phrase, shorn with drought, that is, just as on a lyre, so lamenting melodiously, it will wail aloud. Then proceeding further he says again: Therefore the heart of Moab, like pipes shall my heart resound against the men of the wall, shorn with drought, like pipes shall it resound. That is, concerning the strong men, like the melody of a lyre or the sound of pipes shall the mourning be. But the Hebrew has it thus: And it shall resound again upon the wall that has strong buttresses. And he calls the king a wall, and the people buttresses. In either case the same meaning is preserved. That fire went forth from Heshbon, a flame from the city of Zion, and it devoured the leaders of Moab. Moses used these words, then signifying the sudden destruction of Moab from those dwelling in Heshbon. In order, then, to say that it will suffer the same punishment now which it formerly endured. And it searched out the sons of Saon. The Hebrew: and it wiped out the lords of the altars; for instead of "altars" it said Saon; for where it ought to have put Bamoth, it means "altar." For thus it stands also in the Hebrew.

CHAPTER 49.

Are there no sons in Israel, or is there no one left among them? That is, are they not inhabited by God? Or are they destitute of all help, because they were so lifted up against the Israelites? So that he might show the Jews that because of the evils that came upon him, the nations are punished. Why do you exult in the plains, in Jakim? Jakim was a very great city situated in the plain, which they possessed as a base of operations against their enemies. He says, then, Do not be confident in it, for it is being destroyed. Your plains have been swept away. That is, not only was it destroyed, but also the rest of the cities situated in the plains, together with the plains themselves, since the enemies were ravaging everything that fell upon them. For a curse upon Bosor in the midst of its part. He means Bostra; for the present Arabia was then Idumea. And the phrase, In the midst of its part, means joined together, because it was a metropolis. Behold, like a lion he shall come up from the midst of the Jordan to the place Etham, for I will quickly drive them out from it. Etham ought to be kept according to the Hebrew; and it signifies the strong; and he means to say that the barbarian, coming up like a lion, will ravage the land. And he mentioned the Jordan because these beasts are especially seen there, and are fearsome. To Kedar, queen of the court, which Nabuchodonosor the king struck down

Of Babylon. He speaks against the Saracens; for it is the custom of divine Scripture thus to call the nation by the name of Kedar. And "to the queen of the court" is the name of a city, which in the Hebrew tongue was called Melcheth Asor, which, when translated, he rendered as "queen." And Asor means "court"; perhaps, then, they called the city thus as a metropolis, as is wont to happen in most cases, and it obtained this appellation. Then after this he prophesies against Aila. And they say these are the Elamites, those now called Persians.

CHAPTER 50.

Announce among the nations. As though the matter were paradoxical and yet so came to pass, he makes the prefaces thus. For to say, Do not hide it, is as though she suffered beyond her deserts, or that no one will be ignorant of her calamities, just as God did in the case of Pharaoh, that he might display his wrath and make known his power—so also with this city of Babylon. Do you see him using wholehearted wickedness for the benefit of the rest through his own ingenuity? Bel was put to shame. He shows that the matter was not a human sequence of events. For she was stronger than all, and lived in prosperity. Neither her luxury nor anything else shamed God. And rightly was she put to shame beyond expectation by the unworthy. Merodach was delivered up. The lesser among them, and they will consume them utterly. In the days. Observe them not fleeing, but drawn up in order; for what reason are they weeping?

In the time of benefits they especially perceive their sins, because they insulted a God so gentle and philanthropic, who does not allow them to be destroyed utterly, who brought them back in the avenging of enemies. For it is an everlasting covenant. Observe again how he restrains their thoughts; for so that they might not reckon the return to their own achievements, he says this happened from an ancient agreement. My people have become lost sheep. For so that no one might say, For what reason did you destroy and save? Through their own negligence they perished, both they and their leaders. It was necessary, then, that not only those but also these pay the penalty, so that they might also be persuaded. They forgot their bed. This is their accusation, to forget their homeland. All who find them. Observe how he himself, philanthropic from above, is accustomed to benefit them, while they are unjust. That is, do not linger in Babylon, since they remained there. Or if not this, as dragons, that is, fearful and burdensome. For good things, last. From the place, he says, last, because it prevailed over all, destroying them. Or because it sinned against God; this is clear especially from the prophecy, and then from the Jewish ascent. For he who persuaded those who captured the city to release them with such honor, this one also brought about the victory; everywhere, he says, that God delivers it. From the face of the Greek sword. For if it had not been led astray, it would not have been captured; for the strength of the shepherd walled off the weakness from nature.

It was a sheep, but if it had remained a sheep under God as its shepherd, obedient and submissive, it would not have suffered what it suffered; for it was not from weakness, but from having broken away from the shepherd's providence, that it endured what it endured. Lions drove it out. Observe how everywhere he charges the intensification of the punishment. Therefore thus says. Did you not have a sufficient example? Did you not hear what that one said? I will seize the whole inhabited world as a nest and take them up as abandoned eggs. This has happened and has reached its end; you saw that I delivered that one over, much more be persuaded concerning yourself. They will seek. He did not say, Because it was corrected; but, Because I turned away from my wrath. He did not say, that it will be, but will not be punished, but, It will not even appear; so their sins delivered it, not weakness. How was it broken in pieces? You saw how he set forth its strength, how the unbearable blow? Then everywhere he says, Because it rebelled against the Lord, it sinned; and the manner of the sin, As it did, so shall it be done to it. Repay it. And the longsuffering, that her time has come. So that he both waited for the time, and nothing more came of it. Thus says the Lord. They were unwilling to let them go. Or he says this, that they would not have let go those whom they held of their own will, but they resisted God, just as the Egyptian Pharaoh. As he overthrew. What then, is it not inhabited? Just as this is [a statement] of excess, so also when he says, As I swore, in the water in the days of Noah, it is from excess; then he continually dwells on the same words. For what reason?

Because what was said was incredible and unexpected—that Babylon would be captured—he employed a more rapid manner, setting forth its capture at length. Behold, a people comes from the north, and a great nation, and kings will be roused from the ends of the earth, holding bow and dagger. That is, a shield; for this is what the dagger means, from its being carried in the hand. Behold, like a lion he will come up from the roaring of the Jordan to the place Etham. He compared the Mede to a lion. And the phrase, from the roaring of the Jordan to the place Etham, is as if lions were accustomed to appear right there. And Etham is a city bordering the Jordan.

CHAPTER 51.

A golden cup is Babylon. If it is a golden cup in the hand of the Lord, for what reason is it punished? Because it punished more greatly and took vengeance—so it also prevailed through me. And I will make you a burning mountain. That is, like dust, so as to say: though you are strong, I will reduce you to nothing. And he took this from the metaphor of stones burned into lime. Command against her the kingdoms of Ararat, from me. They say they are the Kardouchians, and by the Achanazaians he means those from Pontus. Pursuing, he will be pursued to meet the pursuer. That is, fleeing he will meet the enemy, and he too will be pursued, so that he is captured. And Babylon will become a desolation, and a dwelling of dragons, and a place of thēnas. According to the Greek, he indicates that it will become a thorny wilderness; for he calls bushes thēnas. But the Hebrew translates it as hollows. For thōon is a hollow, which he rendered as thēnas in the Greek. Together, like lions their young men will roar.

Some took it in reference to the Babylonians who were struck, as though they were crying out audibly from the blow, like a roaring lion. But it is better to take it in reference to the Medes, since they were fearsome, and divine Scripture is accustomed to use the example of the lion. How was Sisoχ captured? They say that Sisoχ is the name of a king, and it signifies the Ethiopians; and it is interpreted from Chous, from whom the Ethiopians came to be. So then, when these were allied with the Babylonian in the war against the Medes and were being defeated, they say the prophet made mention of them. And I will take vengeance on Bel in Babylon, and I will bring out of his mouth what he swallowed, and the nations shall no more be gathered to him. In accordance with the sequence, this is to be understood in reference to the Babylonians, that along with the idols I will also bring down all their dominion. But according to the literal wording, as in reference to the idols. Some understood the phrase, I will bring out what he swallowed, in this way: that is, I will remove the oracle of Bel, so that he may be contemptible to all. Precept upon precept. That is, narrative upon narrative, so as to say, They will be successive

The evils to Babylon. The word which the Lord commanded Jeremiah the prophet to speak to Seraiah son of Neriah, when he went from Zedekiah king of Judah to Babylon, in the fourth year of the reign, and Seraiah was chief of gifts. That is, Seraiah was the first of those who carried the gifts; and he calls gifts those sent from Zedekiah to Nebuchadnezzar, where he commands him to take the book, and to tie a stone to it, and to throw it into the middle of the Euphrates, as a message of the destruction of Babylon. For so that it might not be thought that he speaks everything in favor of the barbarian out of goodwill, while Nebuchadnezzar was still flourishing he made the prophecy against Babylon, by all means assuring Israel that he does not speak the things against the city as prophesying out of flattery of the enemies, but for the correction of those who exist. The one who composed the words of the prophet marked this as the end of the prophet's book, but they say that the things after these were transferred from the Kingdoms, having no sequence in relation to the prophecy of Jeremiah.

CHAPTER 52.

And they went the way toward Arabia. That is, they fled to the plain. For this is what Arabia indicates. And he spoke to him. Observe a barbarian man, having a clean conscience, since he came with boldness concerning the oaths. But those who hold authority do not refuse even to give an account to their subordinates; thus everywhere there is great zeal for the good among men. He wished to show that he does not act unjustly. And thereafter he leads him away, as an example for those who will come after these things. And the crown, and the cauldrons. He calls the lattice-work shape around the columns a crown. And the censers, and the spondeia. He calls spondeia golden bowls, through which they poured out wine and cast incense upon the fire, and the Aphot, he calls mixing bowls, which are the cup-rinsers, and the Masmaroth, he calls the sprinklers of blood, and the kyathoi, he calls the small flagons, in which they took wine from the large vessels. And of the two pillars, and of the sea, which King Solomon made for the house of the Lord. It is clear that these things were set forth; for it appears that they had already been lifted up by the descendants of Solomon, so that the laver also stood upon a stone base, which indeed the Scripture called a sea.