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Jer. 14:1. The Word of the Lord came (Λόγος Κοριού, ὃ ς ἐγένετο) 113 to Jeremiah about lack of rain. He spoke a lot, threatened through images, such as: a loinball, a walnut rod and other things; They didn’t believe it. Finally begins to punish. Jer. 14:2. Judea wept. He did not say: square, but - gates, since there was no one coming out, which (serves) as the most important evidence of devastation. Jer. 14:2. And the cry of Jerusalem arose. They called on God; when he smote them, then they sought him. Jer. 14:3. And his nobles sent the least of their number to the water. Look how the punishment affects everyone: there was not only famine, but also drought. Since, with the existing supplies of grain, it was natural to (only) expect hunger, but not experience it in reality, the lack of water prepared their thoughts. Jer. 14:3. I came to the treasure trove and did not find it. Since they did not heed the teaching of the flowing spiritual water, he admonishes them through these (storehouses) so that they would not be subjected to disasters. Then he talks about the plight of the dumb. Jer. 14:4. The farmers are shameful. Naturally. Why are you ashamed, tell me? Was it their fault? Because of their negligence? This was a matter of higher will. Why are they ashamed? Because they themselves, through their sins, were the culprits. After all, for those who sin, shame is no less a punishment; it is the very punishment. Jer. 14:5. And gave birth to a tree in the field. Why are the dumb people punished? For the sake of people, for their correction, because for their sake they happened. Jer. 14:6. Onagri stasha on the stones. You need to know that they graze in more deserted places. What does it mean: brush the wind? Relieves severe thirst. Do you see the Lord's anger? Do you see humanity along with anger? He spares children and pours out anger on slaves so that they will come to their senses in this way. Since these are not prudent animals, they are the first to feel hunger. And he speaks not about tame animals, oxen and sheep, but about wild ones, showing the severity (of disaster), since these too were created for them, if not for use, then for the knowledge of God. Jer. 14:6. Onagri stasha on the stones, brasha the wind, like a serpent. The onager is a wild animal that walks through the fields and spoils the fruits. (The Prophet) says that due to the drought, this animal also became weak. To the words: brasha the wind, like a serpent, the corresponding Hebrew text has the following meaning: they took into themselves the air, like an animal that conceives (συλλαμβάνον) from the wind. They say it's a sphinx. Just as he enjoys the blow of the wind, as if being in intercourse (ἐν συνουσία), so onagers stand under the wind due to hunger, finding relief in the influx of wind. And it is better to understand it this way: the brasha wind, like a serpent, that is, due to hunger, they roared, since dumb ones, such as donkeys, horses and others, tend to roar when there is a lack of food. The onager usually does this. Thus, the words: brasha, like a serpent, mean: just as these emit a strong hiss, so the onagers, due to lack of food, will emit an audible roar. The Syrians say that the words: like a serpent (ὡ ς δράκων) are not readable (in the biblical text 114, and others say that snakes usually feed on the wind. The (prophet) added an onagre to these animals to show misfortune due to drought. Jer. 14:7. Our lawlessness is against us. Look at the prayer of the prophet and those who have come to their senses through misfortune. Sin is a great barrier; and just as warriors separate poor and insignificant people from their superiors, driving away with sticks those who want to speak (with them), so do these 115. When we have nothing on our own, there remains only one forgiveness, God’s love for mankind. Jer. 14:7. How many have our sins been before you. Not in front of people. When God tests, it turns out there are many sins, not because He tests people more strictly - let that not happen. Why is there more? Because people don’t know, but He knows. So everyone can be saved if we all resort to His name. Jer. 14:7. I have sinned against you. What does it mean: to you? Not irritated (μὴ παροξυνομένφ) with people - You, the Lord, who can spare, who despises sins. You, the only God, give us firmness in your strength and love for mankind, and people are punished. Here he says: no one can free you from these blows. And since You are the only one who can, then let go. This is Your law, and we often tell people to imitate You for Your sake. Jer. 14:9. Food will be like a person sleeping. So, he says, he left us, like a vacationer who doesn’t care about anything. But God doesn't sleep. See how dispassion secretly shows you? It is in Your power to do this; You can, but our sins hinder us; however, although for His own sake. Jer. 14:9. You are in us, Lord, and your name is called upon us. He does not resort to the fathers, but to the name of God. Those close to Moses did this so that there would be no reproach 116. Jer. 14:10. This is what the Lord says: I loved to run my nose. That is, they have nothing solid, they constantly change. Elijah also says this: as long as you keep churches on both your heads (1 Kings 18:21). Jer. 14:10. Thus you will love your struggles and will not spare (about ὐκ ἐφείσαντο 117). That is, they fell in love with running to idols and did not repent. Jer. 14:10. And you won't have mercy. That is, they were insatiably engaged in that work, that is, without sparing their labor. Look how he constantly accuses them of a special, highest degree of corruption. Jer. 14:12. When they fast, I will not hear: Fasting is no small matter; but, listen, what were their posts. What does Isaiah say? For judgments and quarrels you fast 118: Why do you fast for me (Isa. 58:4)? Fasting is not only abstinence from food, but the wisdom of the soul. Just as virginity is not simply abstinence from marriage, but what especially characterizes this virtue is modesty (τό ε ὔ σχημον) and undivided devotion to the Lord, so is fasting. The Ninevites also fasted, but it was not through this that they particularly appeased God. And with what? Removal from vice. What is the benefit, tell me, of abstaining from the meat of dumb people, but eating human bodies? Not to drink wine, but to revel in the greed of wealth? This intoxication is more severe; something; it is not inferior to sleep, and with the onset of day it increases again. Jer. 14:12. I will not hear their requests. Because their sins are stronger than prayers. Jer. 14:12. For I will put an end to them with sword and famine and pestilence. One is hunger, another is a sword, another is death; you can die not from hunger, and not from defeat, but simply from some kind of death sent by God. Jer. 14:13. And he said: This is the Lord 119, behold their prophets prophesy and say: You will not see. What, he says, do the prophets prophesy this: there will be no famine, no sword? The prophet experienced great anxiety not because (only) he was forced to say sad things, but also because his opponents were people who deceived and predicted the opposite. Therefore, he addresses God with the words: “He is the Master Lord” (Δέσποτα Κύριε) to distinguish him from the Non-Existent (deities). Jer. 14:14. And the Lord said to me: The prophets prophesy falsely in my name. Why didn't God destroy the false prophets? So that you do not disbelieve His words. This question is similar to why (God) did not destroy the seducers, deceivers, and even more so the demons who lead to all kinds of evil? The apostle gives permission for this, saying: it is fitting for heresies to exist in you, so that trials may appear (1 Cor. 11:19). Exercise always increases valor, and no one is crowned unless he competes legally. And the competitor always fights with opponents and they need to observe the law of spiritual struggle. And thus, love for God is greater, since it is not defeated by many competitions and is the superiority of the incorporeal and divine power. Thus, in Egypt, God appeared great, defeating the sorcerers who opposed (His) servant (Ex. 7:12). Nothing is revealed as clearly in itself as when contrasted with something else. And the false prophets were exposed by events that occurred contrary to (their) intentions. And from their fruits it was clear whether (who) wanted or did not want to believe them. What everyone wants to believe. Jer. 14:14. Because the vision is false... they prophesy to you. And they declared visions, as Zedekiah says in the 3rd book. Kings (1 Kings 22:11). Jer. 14:15–16. They will die a cruel death... and there will be no burial for them. You see how the area of ​​punishment, illness and hunger spreads from those who were deceived to those who deceived, and they and those who believe them will remain unburied, since there is no one to bury. Jer. 14:18. If I go out into the field and behold they are slain with the sword... like... a priest. And yet they did not come to their senses; for this purpose, having concluded, he struck some outside, others inside, and at the same time they did not submit. What could be worse than those who are so disposed, that the prophet and priest, special authors of evil, are taken into captivity, taught and taught the power of God! Jer. 14:19. Having taken away food, have you rejected Judah and have your soul departed from Zion? Look: the prophet speaks about them again, because the blow corresponded to the severity of the punishment. Really, he says, have you finally rejected the people? Names Judas and the name of the place; It’s not just the people who are afflicted who mourn. Jer. 14:19. Food This speaks, apparently, of Christ’s final abandonment; The enormity of the disasters and the length of time correspond in some way to rejection and rejection. But Paul says: I will not cast off my people, who were in my first mind. When the tongues are fulfilled, all Israel will be saved (Rom. 11:2, 26). God's intention inspires hope after this. Jer. 14:19. Waiting for peace and good luck. We were waiting for something else because we had suffered enough punishment. Jer. 14:20. Let us know, Lord, our sins. He resorts to the last remedy - consciousness of sins. Jer. 14:20. Iniquity, our father, because we have sinned before you. Why did you mention fathers? We have such negligence about our own (iniquities) that the sins of the fathers fall on us, that is, we have no hope of salvation there either; we cannot resort to ancestors; Rejection awaits us from everywhere. Jer. 14:21. Stop for your name's sake, do not destroy. Now, says the prophet, if we are not worthy of mercy, then for the sake of Thy glory restrain Thy wrath. Yes, not when the pagans speak, where their God is (Ps. 113:10). Jer. 14:21. Destroy not the throne of thy glory: destroy not thy covenant. He talks about the royal palace, mentions regulations. Jer. 14:21. Do not destroy your covenant. The covenant also included the following condition: if they do not break My covenant, I will not take My mercy away from them. He asks not not to experience disasters, but not to be completely rejected. Jer. 14:22. Is there food in the sculptured pagans like the rain? If you reject, then, he says, there is no one else to resort to. And let this bow down to You, because You are the only Lord. Jer. 14:22. And we will wait for you, Lord, for you have created all this. In times of disaster, it is especially important not to be impatient. Jer. 14:22. Or the heavens can give their moisture, is it not you? We know that the elements by themselves cannot (do) anything. Is it possible to look elsewhere for help? Is it not You yourself, Lord? Will you change by forgiving sins? Instead, in ancient Greek sp., with which the Slavs agree. B.: Καὶ ἐγένετο λ ό γος Κυρίου: and the word of the Lord came to pass. The Hebrew text reads the word: “tannim”, meaning: “jackals”; Greek translators read it as "taniin", which, by the way, means: "snake". In saying this, the interpreter probably means Nav. 7:9. This is how it is read in ancient times. Vatican. and other Greek lists. And did not rest in Slav. B. corresponds to the translation of the blessed. Jerome: non quievit. Ε ί also, read here in Slav. B., is absent in the text of Patrology, as well as in Sinai and other ancient texts, consistent with Hebrew. text. Read further in Slav. B.: God, there is no corresponding in the text of Patrology, as in the ancient Greek. sp.