Jeremias 11
Origen of Alexandria · Comentário Patrístico (catena)
Jeremias 11:1
Who is the word that came from the Lord to Jeremiah or to Isaiah or to Ezekiel or anyone except the one "in the beginning with God"? I do not know any word of the Lord other than the one about which the Evangelist spoke.… And I could say that Christ was with Moses, with Jeremiah, with Isaiah, with each of the righteous.… How can they have spoken the word of God if the Word of God did not dwell in them? But these things must be understood especially with respect to us of the church, who want the God of the law and the gospel to be the same, Christ to be the same both then and now and for all of the ages. For there will be those who will cut in two, in their opinion, the divinity previous to the dwelling of the Savior and the divinity proclaimed by Jesus Christ, but we know one God both then and now, one Christ both then and now. — HOMILIES ON JEREMIAH 9:1.1-2
Jeremias 11:3
Who hears the words of the covenant that God commanded to the ancestors? Is it those who believe in him, or is it those who have proven that they do not believe Moses from their having not believed in the Lord? For the Savior said to them, "If you believe in Moses, you would have believed in me. For he wrote about me. But if you do not believe in what he wrote, how can you believe in my words?" And so they have not believed in Moses, but we who believe in Christ believe in the covenant through Moses, and it is said to us, lest we become accursed, "Cursed is the one who does not hear the words of the covenant, which I commanded to the ancestors." — HOMILIES ON JEREMIAH 9:2.2
Jeremias 11:4
Not everyone who says they are a people of God is a people of God. These people who were proclaimed to be the people of God heard it said to them, "You are not my people." … For "they have provoked me to jealousy with what is not God, … they have provoked me with their idols. So I will provoke them to jealousy with those who are not a people."6We were thus made into a people for God. The righteousness of God was proclaimed to the people who will be born, to a people from the pagan nations. For this people is born suddenly, yet in the prophet it also is said, "Has a nation been born all at once?" But a nation was born all at once when the Savior dwelled among them, and five thousand believed in one day, and three thousand were added in another day, and we see that a whole people is born to the Word of God, and it is said to the barren woman who suddenly bears, who formerly could not give birth before: "Be glad, O barren woman who did not bear, break forth and cry in joy you who have not had birth pains, for the children of the deserted woman are much more than she who has a husband." She was deserted from the law, deserted from God, but that synagogue is spoken of as one who has the law as a husband. What then does God promise me? "You will be my people, and I will be your God." He is the God of none except those whom he favors, as he favors the patriarch to whom he said, "I am your God," and again to another, "I will be your God," and for others, "I will be their God." — HOMILIES ON JEREMIAH 9:2.4-3:2
Jeremias 11:9
Do we intend to repent for the sin mentioned concerning the people of Judah, since we know that we are the people of Judah because of Christ, who was prophesied and called Judah? For perhaps it is because there are some sinners among us who act contrary to right reason that the prophet says, "A conspiracy was found among the people of Judah and among the inhabitants of Jerusalem." For whenever a conspiracy of unrighteousness and a conspiracy to commit sin was found in any who in name come from the church—with the result that one can apply to the sinner the statement that "each is caught in the snares of his sins"—God could say, "A conspiracy was found in the people of Judah." But may no conspiracy be found in us. — HOMILIES ON JEREMIAH 9:4.2
Jeremias 11:11-12
Though God justly does not hear those who do not hear him, the demons will be unable to save the just in those who burn incense to them, whenever the time of troubles arrives. Thus, whenever God does not listen, it is dangerous to seek help from demons. But one must depend on God, who has turned away from us due to sins, yet who does not disregard the great and lasting refuge in himself. — FRAGMENTS ON JEREMIAH 7
Jeremias 11:19
The careful student of the sacred books, moreover, may gather not a few similar passages from the prophets, as where He calls Himself a chosen shaft, and a servant of God, and a light of the Gentiles. Isaiah also says, "From my mother's womb hath He called me by my name, and He made my mouth as a sharp sword, and under the shadow of His hand did He hide me, and He said to me, Thou art My servant, O Israel, and in thee will I be glorified." And a little farther on: "And my God shall be my strength, and He said to me, This is a great thing for thee to be called My servant, to set up the tribes of Jacob and to turn again the diaspora of Israel. Behold I have set thee for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth." And in Jeremiah too He likens Himself to a lamb, as thus: "I was as a gentle lamb that is led to the slaughter." These and other similar sayings He applies to Himself. In addition to these one might collect in the Gospels and the Apostles and in the prophets a countless number of titles which are applied to the Son of God, as the writers of the Gospels set forth their own views of what He is, or the Apostles extol Him out of what they had learned, or the prophets proclaim in advance His coming advent and announce the things concerning Him under various names. Thus John calls Him the Lamb of God, saying, "Behold the Lamb of God which taketh away the sins of the world." — COMMENTARY ON THE GOSPEL OF JOHN 1:23
Jeremias 11:19
If we examine the declaration about Jesus who is pointed out by John in the words, "This is the Lamb of God who takes away the sin of the world," from the standpoint of the dispensation itself of the bodily sojourn of the Son of God in the life of people, we will assume that the lamb is none other than his humanity. For he was "led as a sheep to the slaughter and was dumb as a lamb before its shearer," saying, "I was as an innocent lamb being led to be sacrificed." — COMMENTARY ON ON THE GOSPEL OF JOHN 6:35