Jeremias 20
Jerome · Comentário Patrístico (catena)
Jeremias 20:1-2
(Chapter 20 — Verses 1, 2) And Phasur, the son of Emmer, a priest who was appointed as the chief in the house of the Lord, heard Jeremiah prophesying these words. And Phasur struck the prophet Jeremiah and sent him into the stocks that were in the upper Benjamin Gate of the house of the Lord. For Phasur, the Septuagint translated as Phascor, which means "blackness of the mouth," and for the stocks, which we have mentioned, the Septuagint and Theodotion translated as "cataract," Symmachus as "instrument of torture" or "torture device," both of which signify torment. But we have called it by the common name of a nerve, which we also read as a type of torture in the Acts of the Apostles, when the apostles Paul and Silas were placed in prison (Acts XVI). But this man was the high priest of the Temple, and he abused the dignity of the Priesthood for evil purposes, not to teach and correct with words, but to terrify with tortures (John XIX). Therefore, both the Savior and the apostle Paul were beaten by order of the high priest (Acts XVI). It is not surprising if today the servants of God are killed by Phaschor, or sent to prison and held in terrible custody. For this power is given by God, so that the faith of the Prophets may be shown. However, the one who kills is not greater, but the one who is slain is stronger. And the Prophet accepts the judgment of God patiently, without protesting the blows, but considering the one who commands. Emmer () sounds like the word from which darkness is often generated, not by the fault of the parent, but by the wickedness of the degenerating. However, the torment by which the Prophet is afflicted seems to be on the right side, which is interpreted as Benjamin; and in the lofty gate, which indicates not truth, but the unjust power of the pontiff. — Commentary on Jeremiah
Jeremias 20:3
(Ver. 3.) And when it dawned on the next day, Phasur brought Jeremiah out of the stocks and Jeremiah said to him: The Lord did not call your name Phasur, but fear from all sides. And here both the name of the high priest and the type of torture are interpreted in the same way as before. However, the name of the high priest is changed, so that it may show the punishment of the future from the name. You will by no means have a blackened face and the unjust rule of power; but you will be led captive to Babylon, for this signifies fear from all sides or all around: that trembling and uncertain of your own safety, you look around here and there, and shrink back at the adversaries coming against you. For fear, which is written in Hebrew as Magur ((Al. Magor)), LXX and Theodotio μέτοικον, that is, a migrant, Aquila's second edition as a foreigner, the first as a watcher, Symmachus as taken away or gathered together. — Commentary on Jeremiah
Jeremias 20:4-6
(Vers. 4-6.) Because this is what the Lord says: Behold, I will make you a terror, along with all your friends, and they will fall by the sword of their enemies, and your eyes will see it. And I will give all of Judah into the hand of the king of Babylon, and he will carry them away to Babylon, and strike them with the sword. And I will give all the wealth (or strength) of this city, and all its labor, and all its precious things (or glory), and all the treasures of the kings of Judah into the hand of their enemies, and they will plunder them, and take them away, and bring them to Babylon. But as for you, Phasur, and all the inhabitants of your house, you will go into captivity, and you will come to Babylon, and there you will die, and there you will be buried, you and all your friends, to whom you have prophesied falsehood. According to the previous interpretation, in which Phasur (also known as Phaschor) had its name changed to Magur (or Magor), all similarly translated it to signify either terror, or sojourning, or removal and relocation, and congregation. And he is being pursued by his friends, about to be seized and handed over to the enemy's hands, and the whole Jewish population is to be occupied by the hands of the Babylonian king, some to be killed by the sword, and others to be led into captivity, and all the riches of both the city and the royal treasures are to be taken by the enemies. And Phasur himself and his entire family are to be led into captivity, and he is to die in Babylon, because he deceived his people with lies, promising not true and sad things, but prosperous things through deceit. At the same time, the patience and prudence of the Prophet are to be noted, as he remains silent when sent to prison, and through silence, he overcomes the injustice. However, he does not conceal what he knows will come to pass, so that at least in this way, the false prophet, the high priest, may cease to sin and implore the mercy of God. — Commentary on Jeremiah
Jeremias 20:7
The prophet says that he was deceived by the Lord because, when he heard the Lord say in the beginning, "I gave you as a prophet to the nations," and, again, "Behold, I establish you today over nations and over kingdoms, that you may uproot and destroy and overthrow and dissolve and build and plant," he believed that none of this was spoken against the people of Judea, but only against the various nations surrounding them, thus leading him to accept his prophetic mission willingly. To the contrary, however, as it turns out, he found himself preaching to a captive Jerusalem that suffered persecution and imprisonment. He also adds, "I have become an object of derision all the day; everyone mocks me," because they all judged him to be a liar and everything that he had prophesied to them to be a lie. For, as the prophet thought that the future that the Lord predicted was to be realized immediately, the people also expected nothing further to be coming that did not arrive at once. And he continues, in effect, "I announce destruction at the hands of Babylon and the iniquity of the army through which my people are to be oppressed." Yet, if we follow the Septuagint, which reads, "I will laugh with my bitter message, I will invoke falsehood and misery," this is the meaning: "I know that the present sorrow is to be exchanged for future joy, according to what is written, 'Blessed are those who weep now, for they will laugh.' " For this reason, I willingly endure misery and iniquity and affliction now, so that I can invoke and even desire them and the brevity of their injury in exchange for eternal happiness. — SIX BOOKS ON JEREMIAH 4:22.2-4
Jeremias 20:7-8
(Verse 7, 8.) You have deceived me, Lord, and I have been deceived (or you have beguiled me, Lord, and I have been beguiled). You were stronger than me and prevailed (or you obtained and were able to). I have become a mockery all day long, everyone mocks me; because now I speak, crying out injustice and devastation (or because with bitter words I will laugh at transgression and call upon misery). The Prophet says he was deceived by the Lord, because from the beginning hearing: I have appointed you as a Prophet to the nations (Jeremiah 1:5). And again: Behold, I have appointed you this day over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build up, and to plant (Jeremiah, 1:10), thinking that he would say nothing against the people of Judah, but rather against the various nations around. Therefore, he gladly accepted the prophecy; and it happened contrary, that while predicting the captivity of Jerusalem, he endured persecutions and hardships. And he accomplished it. I have become a laughingstock all day long, everyone mocks me, because they think that he has been lying about everything and that all the things he predicted would happen were lies. And the Prophet immediately thought that what the Lord had threatened would come true, and the people thought that it would not come any more because it had not come immediately. And I cry out about the destruction of Babylon and the wickedness of the enemies through which my people will be oppressed. But if we follow the Seventy in what they said, that with bitter words I will laugh at their prevarication and call upon their misery, this is the meaning: I know that present sorrow will be exchanged for future joy, according to what is written: Blessed are those who mourn, for they will be comforted (Matthew 5:5); and therefore I willingly endure misery, wickedness, and affliction, so that I may desire and invoke them, and compensate for the brevity of the injustice with the eternity of happiness. — Commentary on Jeremiah
Jeremias 20:8-10
Jeremiah says here, in effect: "As I am crying out and saying that the Babylonian army is coming and that the sword of the enemy will plunder us all, the word of the Lord is turned against me as a derision and a reproach, since they believe that the tardiness of a prophecy's fulfillment is tantamount to a lie. For this reason, I've decided within myself that I will no longer speak the word of God to the people of God, nor will I name his name. I am overcome with shame and embarrassment, however, at making this foolish resolution, as what feels like a burning fire is ablaze in my heart and enclosed in my bones, and I am altogether undone and therefore unable to bear it." For a divine word conceived in the soul, which is not then uttered through the mouth, burns in the chest. This is why Paul said, "If I evangelize, no glory redounds to me, for the need to preach the gospel is incumbent on me. Indeed, woe to me if I fail to preach! If I do so willingly, I have a reward, but if unwillingly, an office is entrusted to me." Moreover, seeing in Athens a city devoted to idolatry, Paul was incited by the Spirit and became impassioned with his whole mind. Hence, later in the same book we read, "When Silas and Timothy had come from Macedonia, Paul was devoting himself to the word, testifying to the Jews that Jesus is the Messiah." But a great many teachers in the church even today sustain against themselves similar invective from a number of congregations, hearing their audience say, "Oppose them! Let us oppose them!" — SIX BOOKS ON JEREMIAH 4:23.2-5
Jeremias 20:9-10
(Verse 9, 10.) Because the word of the Lord has become a reproach to me, and a mockery all day long. And I said: I will not mention him (or I will not call the Lord by name), nor speak any more in his name. But there was as it were a burning fire in my heart, shut up in my bones, and I was weary (or dissolved) in enduring it, and could not bear it. For I heard the reproach of many, and terror on every side (or as they gathered together everywhere), persecute him, and we will persecute him. As I was proclaiming and saying that the Babylonian army was already coming and that all would be plundered by the hostile sword, the word of the Lord came to me as a reproach and mockery, as they considered the delay of the prophecy to be a lie. Therefore, I made up my mind not to speak any longer to the people of God with words, nor to mention His name. But when I was overcome with shame, though timidly and foolishly, it became like a burning fire in my heart, shut up in my bones; and I am weary of holding it in, and I cannot endure it any longer. For the divine word conceived in the mind, not spoken by the mouth, burns in the heart. Therefore, Paul also says: If I preach the Gospel, there is no glory for me. For necessity is laid upon me. Woe to me if I do not preach the Gospel! For if I do this willingly, I have a reward; but if unwillingly, a stewardship is entrusted to me. And when he was in Athens and saw the city given to idolatry, he was stirred up in his spirit and greatly distressed. And shortly after in the same volume we read: 'And when Silas and Timothy were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.' (Acts 18). But even today, many of the Doctors in the Church endure similar things, hearing the condemnation of many that are gathered together against them, saying: 'Persecute them, and let us pursue them.' — Commentary on Jeremiah
Jeremias 20:11
(Verse 11.) All the men, who were peaceful towards me, and guarding my side: if we are deceived in any way, let us prevail against him, and achieve vengeance from him. But the Lord is with me as a strong warrior. When the adversaries rise up, and former friends and peaceful men turn to war, and they want to set traps for us, let us not be greatly concerned; but let us desire to say this which the Prophet speaks: But the Lord is with me as a strong warrior. Therefore those who persecute me will fall and be weak (or because they have persecuted me and could not understand). Let them be greatly ashamed because they did not understand the everlasting disgrace, which will never be destroyed. Because they have persecuted, they could not understand the prophetic word, and intense confusion followed their ignorance, and they did not understand the everlasting disgrace, which will possess them and will not be erased by any forgetfulness. So let them say what they want, those once peaceful men who guarded my side and desired to deceive, as long as a just man and teacher of the Church after such persecution may obtain such vengeance and rewards. — Commentary on Jeremiah
Jeremias 20:12
(Verse 12.) And you, Lord, the tester of the righteous (or the one who tests the righteous), who sees the reins and the heart, may I please see your vengeance from them, for I have revealed my cause to you (Luke 6). The Lord alone is the one who knows how to test righteousness, just as he alone is the one who can see the inner thoughts of the heart. Thus, Jesus, knowing the thoughts of men, is not from advancement, as some may think, but by nature is God. Something similar is also expressed in the Psalms: No one living shall be justified in your sight (Psalm 143:2). If one who lives by virtues will not be justified, how much more so one who is dead because of sins? And even though he knows he has God as his advocate, still in the impatience of human frailty, he desires to see what he knows will come in the future, even now. And he to whom he revealed his cause, who says in another place: Vengeance is mine, and I will repay, says the Lord (Deut. 32:35). But happy is the conscience for whom the cause is revealed to the Lord (Heb. 10:30), as the Apostle says: Everything that is revealed is light (Eph. 5:13). — Commentary on Jeremiah
Jeremias 20:12
Those who are poor in spirit and who have no riches to give them consolation in this world, concerning whom Paul said, "only let us be mindful of the poor," worshiped the Lord in spirit and gave thanks for being delivered from the hand of the wicked when they obtained vengeance from the Lord. Yet, none of this is due to our merit but to the grace of him who liberated the poor, of him who possesses none of the riches of corrupting pride but has the humility of the poor who are free. — SIX BOOKS ON JEREMIAH 4:27.1
Jeremias 20:12
The Lord alone is able to certify justice, in the same way that he alone sees the interior of a person's heart. Hence, Jesus knows the thoughts of people not as an acquired skill, as some allege, but because he is God by nature. Such is what the psalmist sings: "No living creature will be justified in your presence." If none of those living in virtue are justified, how much more true will this be of those who are dead from sin! Even though the just person knows himself to have God as a defender, the impatience of human fragility desires to see right now what it knows to be coming. Jeremiah also entrusted his cause to God, to the one who said elsewhere, "Vengeance is mine. I will repay, says the Lord." But the conscience is happy whose cause is entrusted to the Lord, as the apostle said: "Anything that is visible is light." — SIX BOOKS ON JEREMIAH 4:26.1-2
Jeremias 20:13
(Verse 13) Sing to the Lord, praise the Lord, for he has delivered the soul of the poor from the hand of the wicked. The one who is poor in spirit and does not have riches, which have received their consolation in this world, about which Paul also speaks: Only that we should be mindful of the poor (I Cor. 13), when he has obtained vengeance from the Lord, praises the Lord in spirit, and boasts of being delivered from the hand of the wicked. However, all this happens not by our merit, but by the grace of Him who freed the poor, and it does not have the riches of the falling pride, but the humility of the freed poor. — Commentary on Jeremiah
Jeremias 20:14-18
(Verse 14 and following) Cursed be the day in which I was born, the day in which my mother bore me, let it not be blessed. Cursed be the man (or person) who brought the news to my father, saying, 'A male child is born to you,' and made him rejoice as if with joy. Let that man be like the cities that the Lord overthrew without regret; let him hear the cry in the morning and the wailing at noonday, because he did not kill me from the womb to be my mother's grave, and her womb forever pregnant. Why did I come forth from the womb to see labor and sorrow, and that my days should be consumed in confusion? Those who consider that the souls were in heavenly things, and were precipitated from a better to a worse state, make use of this and similar testimonies, which indeed imply that it is better to dwell in heavenly things than in earthly things and to assume a body of humility: certain new things, or rather old, seeking arguments for their heresy. But we, on the other hand, reading that of the blessed Job: Cursed be the day wherein I was born; and the night in which it was said, There is a man child conceived (Job 3:3). And cursed is the man who announced to my father, saying, a boy is born to you, we fit this testimony, namely that it is better not to exist than to live in torments, according to what is written: Death is rest for a man, to whom God has closed his way (Sirach. XXII, 11). And again: Why is light given to the miserable, and life to those who are bitter of soul (Job. III, 20)? And in the Gospel we read a simple statement: It would have been better for him if he had not been born (Matthew XXVI, 24): not that there is anyone who has not been born; but that it is better not to exist than to be in a bad state. For it is one thing to not exist at all, another to exist but suffer without any respite, just as we prefer a peaceful death to a miserable life. Hence Amos refers to it as a day of darkness, a day of affliction (Amos, V). And Jacob, because he had lived in labor and distress, calls the days of his life few and evil (Gen. XLVII). And the Apostle Paul says: Who gave himself for our sins, that he might deliver us from the present evil world (Gal. I, 4). And again: Redeeming the time, because the days are evil (Ephes. V, 16). The Hebrews calculate the fifth month, when Jerusalem was captured and the Temple was destroyed, as the birth of Jeremiah, with certain and extraordinary arguments. But if they can prove this, I do not know how they can interpret the testimony of Job, unless perhaps they consider that day as a certain prefiguration and prophecy of the future destruction of the Temple. And I think that the similarity of the destroyed cities to Sodom and Gomorrah is mentioned, and every time is in mourning, so that there is a cry and a wailing in the morning and at midday. But what he brings forward: 'Whoever does not kill me in the womb, they think signifies God.' So that, he says, there would be eternal conception for me, which are all said hyperbolically. Finally, he explains the reasons why he prefers death to life, and indeed that not existing at all is better than existing badly, adding: 'Why did I come forth from the womb to see toil and sorrow, and that my days should be consumed in confusion?' — Commentary on Jeremiah