Глава I

Jer. 1:1. Jeremiah, son of Hilki, was a priest. The time when the blessed prophet Jeremiah prophesied, under which king he began and under which prophecy he died, is clearly stated in the opening words of the prophet. The entire prophecy (his) refers to two tribes, since the (other) ten were already captives of the Assyrian (king). It can be seen that the prophecy has varied content. He denounces them either by examples, when he says: “I have seen your ways in the place of many graves” (Jer. 2:23), then by some of his prophetic actions, when he takes a belt and does what is commanded with it (Jer. 13), takes a vessel and breaks it in front of the people (Jer. 19:10–12), imposes “treasures” on himself (Jer. 28). He encountered great difficulties from his contemporaries, since everyone turned to wickedness and rebelled against him, and the priests, such as Zephaniah, against whom he apparently speaks (Jer. 21), and some of the rulers, and against Paschor directs speech (Jer. 20), and the kings did not listen to the admonitions. In denunciations, he not only points out actions, the wickedness of which clearly depicts, but also (gives examples) of obedient people, (such as) the sons of Jonadab, the son of Rechab, in comparison with which he shows the lawless behavior of the Jews (Jer. 35). Therefore, he was subjected to severe persecution, sometimes being suspected of treason (Jer. 37), sometimes being imprisoned, sometimes being thrown into a dirty ditch (Jer. 38:6). For this reason, already at the beginning God promises to give him strength (Jer. 1:18); predicting disasters for him, he announces His help. (The Prophet) also speaks about (other) nations, not for the benefit of only the Jews, but also of those very nations about whom he speaks, so that, seeing the fulfillment (of the prophecies), they will be convinced that God is the Lord of all. It also predicts the conversion of the people and determines the number of years of captivity. Finally, he composes a Lamentation and an exhortation through an Epistle to those in exile; in it he shows the vanity of idols and proves that God is the Lord of all. Jer. 1:1. The Word of God came to Jeremiah. Named Jeremiah, as the book says, Levite by tribe, Anathothite by his father's city, lived in the inheritance of Benjamin, came from a priestly family. (That is, from a lineage) righteous and worthy of wonder. since others also began from here, they pronounced prophecies in the presence of the righteous. Pay attention (to the following): and foreseeing that the prophets will not bring any benefit, God sends them; From this we get no small fruit. Let no one say: what is the use? So no one can reproach a doctor who foresees the death of a person if he remains with him until his last breath. But He did not stop His admonitions and instructions. But why did they suffer under the righteous and pious (king) 5? They were punished for the sins of Manasseh for forty years. This is the preface to the book; it indicates whose son, namely Hilkiah, what rank, namely priest, where he lived, namely in Anathoth, and from which tribe, namely Benjamin. Speech, word, vision, saying (λῆμμα) mean the same thing. The Word was not through the (sounds of) the voice; it was a vision that spoke in the clearest way, as if it were presented to the eyes. What does this word mean? What is it aimed at? (The people were) a people of murderers: Isaiah was sawn asunder; Amos is driven away; Zechariah is buried. Having practiced (in shedding) prophetic blood, they, like dogs licking blood, then began to desire this food; driving themselves into a rage, they did not stop (doing this). A prophet speaking (preaching) to such a people needed to have a lot of wisdom. Jer. 1:2. Like the word of the Lord. And this applies to the preface. (Here) indicates under which king he began to prophesy and at what time. since (King) Josiah was righteous and had a correct concept of piety, but on his own he could not know good, since all his predecessors deviated into wickedness, especially when he entered the kingdom as a very young man, therefore, in the thirteenth year of his reign, God commanded Jeremiah to prophesy so that, under the influence of the prophet’s denunciations, the king would show his zeal for good deeds. During the unfinished five years, 6 had great care for the church. Jer. 1:3. And it came to pass in the days of Jehoiakim the son of Josiah. And this is from the preface; here indicates the kings under whom he prophesied. The words: and it came to pass in the days of Joachim, the son of Josiah, show that (Jeremiah) appeared as a prophet and was awarded spiritual grace under Josiah. Nevertheless, he spoke these (prophetic) words, starting with Joachim, since then they especially needed admonition. If (the writer) wanted to indicate only the time at which (Jeremiah) began to prophesy, then it would be enough to mention Josiah. And if he wanted to talk about others in whose presence he prophesied, then he had to indicate others as well. Thus, the indication is clear that (the prophet Jeremiah) began under Josiah, but at that time many and strong admonitions were not required, because the king was pious and the people followed him. Jer. 1:4. And the word of the Lord came to him (πρὸς αὐτὸν) saying This is the beginning of a book, but not the beginning of a prophecy. Since everyone turned away to wickedness and there were no prophets afterwards, (the Lord) wanted to send a righteous man so that with his words he would change the people’s disposition towards wickedness. Jer. 1:5. First of all, let me tell you. So (says) Paul: He who chose me from my mother’s womb, let him preach his gospel to the nations (Gal. 1:15–16). And after a little: I am the one who created you in the womb; This is not the work of nature, not the pangs of birth. I am the culprit of everything; Therefore, you will justly obey Me, as the One who gave existence. Not before I sanctified you, but before I knew you. This indicated foreknowledge, and after foreknowledge, determination. Because I have known you, I have sanctified you. Therefore, the apostle says: whom you foreknew and provided (Rom. 8:29). He did not say in advance: provide, but he foresaw and after that: provide. Jer. 1:5. We have placed you as a prophet in your tongues. Although (Jeremiah) did not leave Jerusalem, he prophesied many things about the nations. (The Lord) does not simply send him, because he saw how the burden of time would make it difficult for him to complete the task (entrusted to him). Therefore, he pronounces the words with which he could encourage him: “before you were born, I took you into Myself,” - this precisely means: I knew you, and I determined the created one. And since one can be designated for the priesthood and other ministries, the type of determination also shows. Therefore, he says, I have appointed you to prophesy to the people - he calls the tribes tongues. Therefore, he refuses, as unable to speak to such (listeners) and especially to kings, but God encourages. Jer. 1:6. I am a boy. Look at the modesty of the righteous, how they bring their own imperfections into the monuments. Who would not be ashamed to commit this to writing? But they were alien to fame and ambition; and if anything was said or heard, it was conveyed with complete fidelity. And again: “Behold, we do not know the words,” says the prophet. Therefore, when you see him flailing around and directing his speech against those, do not attribute these words to his strength, since he stated in advance that he does not know how to speak. He recognized the one who spoke to him, which is why he called Him by his ancient name. When Moses once asked, wanting to know the divine name, the Lord said: I am he (Ex. 3:14). He who pleads youth unsuited to prophetic ministry imitates the reverence of Moses. But the Lord commands him not to refuse in view of his youth, but to fulfill what is commanded, dispels his fear. Jer. 1:7. Do not say that I am a seven-year-old boy. When God, the Lord of nature, commands, age, inability to speak, and all kinds of shortcomings cease to matter. I command, and you point to youth? Don’t resist, he says, don’t make excuses. I command and you are afraid? Look at the church instructions. Behold, I am sending you like sheep in the midst of wolves (Matthew 10:16). They didn’t say: where are you sending? Do you see the difference between prophets and apostles? Jer. 1:8. For I am with you, to deliver you. The fact that God is with us does not show that He delivers us. If it were so, I would not have added: He will deliver you, since, even without delivering, (He) is with us. He (is) with the martyrs, not delivering them, and with the righteous, allowing them to fight, and with Job, when the devil attacked him. But not in the fact that “I will be with you,” but in the fact that “I will deliver you,” you have an invincible weapon and irresistible help. Fear not. Who, standing on a stone, is afraid of a drop of water? Who, having a king on his side, fears and trembles? Jer. 1:9. And stretch out your hand. The Prophet had a need for this sensual image, which is why Christ did it: I blew on them (αὐτοῖς), although he did not need to blow. Body images are attached for stronger persuasion. Jer. 1:10. I put you here today. And earlier he said: first, take away from you the lies that have sanctified you. How do you say here: today? This is by foreknowledge, and this is by deed. Jer. 1:10. Yes, eradicate it. A wonderful type of agricultural labor, consisting of pulling out thorns. What needs to be prophesied, he said briefly: uproot - about expulsion from the city, destroy - about the destruction of the church, waste - about the killing of the multitude, destroy - about the destruction of household (property), create - about the call (from captivity), and plant - about safe life in the land after returning. Jer. 1:11. And the word of the Lord came. Chrysostom, other Olympiodor. After an interval (of time) this is when he says: and the word of the Lord came to me, saying. Not according to the order of speech, but (the Lord) made it clear what was said. Jer. 1:11. Walnut staff. This tree is hard, heavy and suitable for striking (πληκτεικόν). Why was this seen (ἔβλεπον)? Because the objects and visions are clearer and attract the listener's attention. The rod is a symbol of punishment. Commanding him to prophesy further excites him through vision. Some explained the walnut staff as being made from almond wood. From the Hebrew (these words) are translated: “I see a rod of watchfulness” 7 because in Hebrew “watchfulness” and “almond tree” are denoted by the same word. Therefore, he continues: and the Lord spoke to me: You have seen good, that is, I do not endure them for long, but I inflict punishment. At the same time, he used a figurative expression, borrowed from (the action of) observing the perpetrators of an offense and catching them at the crime scene. Some explained the walnut rod by saying that the power of punishment was depicted through it. Thus, through this he showed that he was punishing them, and regarding the method (of punishment) he added: Jer. 1:12. Ponezhe bdekh az. Since sleep, when it is attributed to God, means long-suffering, as in the words: “Write down this world, Lord” (Ps. 43:24), then (the words in the book of Jeremiah) mean: I am already beginning to punish. I exhort not with words; be convinced by the vision, the rod. I don't speak, but I act. Face, that is, where the firebox of the konoba (boiler) is made; he calls Jerusalem a konob, and a calamity a furnace; (said) from the north to indicate the invasion of the Babylonians. That is, there was a vision there, it appeared there; it was heading from there. Through konoba it indicates anxiety, confusion, sorrow, torment. This is the greatest medicine for supporting the weakening (consisting in) arousing fear, reasoning, directing (on the right path) through a clear indication (of what awaits), holding (on it) and giving time for repentance. He did not immediately bring (disaster) so as not to destroy the fruit from repentance; did not retreat (at all) so as not to destroy fear. Therefore, you see each (remedy) in proportion and medicine, composed of opposite (substances), as happens with doctors. What exactly should (have been) done? Not to cause (disaster)? But they would become more careless. Visit (immediately)? But they would not benefit (by doing so). Therefore, he holds back (ἀφίστησι) and uses evidence through vision, shaking their thoughts and revealing the animate word. Jer. 1:15. I’ll call you first. Here he points to the war of the kings, namely the Babylonian ones; speaks not of one king or two, but of all. Look how the kings themselves are raised up, not how war and battle take place, but how they go to the sure prey, to ready slaves, as to captives and submissives. What is indicated here is twofold: that they do not consider those strong and are confident that everything is done by God, so that they, not paying attention to those (again indicating the absence of an external reason for war and siege), will set up their thrones, not as combatants, but as resters. Jer. 1:16. And I will speak to them in judgment. I will pronounce My judgment on them and my conviction of iniquity; so I will punish them. Jer. 1:16. The work of your own hands. I’m not talking about other things, but about the fact that this is someone else’s, and not only about this, but also about the fact that they worshiped the works of their hands. Nothing is more worthy of God than for this to be done, especially for this to be done by people. Jer. 1:17. You gird it up. Act with Me, help Me. What does it mean: gird yourself? (This is similar to) how a doctor prepares a student to (perform) an important task, because not simple words were required, it was necessary to say more than once, and not over a short period of time; that is, be courageous; you (have) a competition, a battle and a war that is no small. This does not mean that you were sitting (how could you sit while hearing and seeing this?), but excite yourself, intensify your attention to the words; you need double attention to what I say and to what to convey. Here (you need to be) sober, there courageous. Jer. 1:19. And they will fight against you. What you endure causes more harm to those who do it than you yourself are subjected to something unworthy. Of course, King Josiah, under whom Jeremiah is called to prophecy. Οδ διεληλυθ ό των γοῦν πέντε ἐνιαυτῶν . So, for example, translated the blessed one. Jerome: virgam vigilantem ego video. Currently, Ev. "shaked" is taken as the name of the almond tree, and is not derived from Ch. "shakad" meaning "to stay awake."