Глава XV

Jer. 15:1. And the Lord said to me: If Moses and Samuel become. Since he, in all likelihood, thought that those who fell into idolatry could be delivered (from punishment) by Moses and Samuel, since they achieved everything with one intercession, and I, having tried so many times, did nothing, and am often - as if he says so - in great difficulty, then listen to how he is consoled. If, he says, Moses and Samuel become, they cannot deliver them. Jer. 15:1. Destroy this people (λαόν τοῦτον 120 and let them go out. None of this conquered them, did not bend them, did not make them better, but they remained incorrigible. Jer. 15:4. And I will deliver them over as oppression to all the kingdoms of the earth. So that everyone would know what happened to them. Jer. 15:4. For Manasseh's sake. Do you see the power of repentance? This is the Manasseh for whose sake the Jews are scattered throughout the universe; neither Moses nor Samuel could deliver them, but he delivered himself through repentance and was reconciled with God. It is not because of his sins, he says, that he brings disaster upon them, but because they remained in his idolatry. Jer. 15:5. Who will have mercy on you, O Jerusalem? And who will grieve for you? It is great indecency if someone, even being punished, does not arouse pity in the audience. Usually the offended themselves are completely reconciled with those who offended them when they see (them) being punished. But your behavior makes you undeserving of forgiveness or mercy. Jer. 15:6. You left me, you went back. Do you see that it is not I who am to blame? Jer. 15:8. Their widows multiplied more than the sand of the sea. They multiplied the number of widows beyond the sea sand, introduced childlessness, and, so that this misfortune would not be attributed to nature, to bodily injury, they made (the mother) who had many children childless. Jer. 15:8. Poverty about noon. Watch how you impose punishments, so that they are not considered ordinary, but imposed by God. Jer. 15:8. Overflowing with sudden awe (τρόμον 121 and care (σπονδήν 122. He talks about a wife with many children. Trembling, that is, fear, care, that is, confusion. Jer. 15:9. Idle is she who gave birth to seven. That is, she who had many children became childless. Jer. 15:9. Her soul is empty, Jer. 15:9. Let the sun set for her while it's still midday. Because misfortune prevents you from seeing the light clearly. Jer. 15:10. Woe to me, mother, who gave birth to me, a handsome man who is judged throughout the whole earth. Until now, the prophet had hoped to appease God and did not raise such tears. And when he saw the matter was irreparable, then, being in a difficult situation, he said this. And what he says is the following. Man is weak, insignificant, rejected and has no strength: how did you give birth to me like this, who argues with the whole universe? When the false prophets said one thing, and he was commanded to say the opposite, there were disputes and quarrels every day. Jer. 15:10. If I don’t get stuck, someone below me gets stuck. The prophet becomes despondent, suffering terrible disasters from the Jews. Why, he says, was I born, arguing every day with the lawless, arguing with them, exposing their sins, not being indebted to anyone and not having a debtor? Jer. 15:10. My strength is diminished by those who curse me. That is, I was tired of being humiliated by them and being subjected to countless reproaches. I also don’t have that thing that stirs up all the quarrels: I am pure from giving back in growth. From accusing, he says, blaspheming, mocking, cursing. Not every soul can bear this, just as Job was not touched before as this happened. Jer. 15:11. Be, O Master, correcting them. What is this saying? What especially upset him was that he knew nothing of his past. That is, if they rightly curse, confirm their words. Jer. 15:11. If I had not flowed to you during their bitterness. I don’t say: if you complained, but if you didn’t intercede for them in view of the threatened punishment. And not only let them be heard so that I am punished, but also so that they receive good. May their curse be fulfilled, may goodness be their lot. That is, unless you testify that when You commanded to announce the invasion of enemies, I prayed for them and interceded for their good. Jer. 15:12. Is food known as iron, and a robe of copper is your strength? That is, if it has iron walls and copper clothing, it will not be noticeable that it is iron; they will die. That is, I will protect you with My help, like with iron or copper clothing: forged armor is called iron clothing, and armor is called copper clothing. Just as those dressed in this do not suffer harm from an arrow that does not penetrate the body, so you will not suffer from them. Some (attribute it) to the people (in the sense) that even if they are protected they will not be saved. Jer. 15:13. Your fortress (Ί σχύν σου) 123 and your treasures I will give for plunder. (It was said) to the people instead of saying that for their wickedness I will make them captives. This was spoken by the prophet to the people on behalf of God. Jer. 15:15. Lord, remember me, and visit me, and protect me from those who persecute me, not into patience. The former is enough. If you add this too, who will listen? So, bring it to an end; because there is no fix. Jer. 15:15. Protect me from those who persecute me... see how... The Prophet continues the same prayer and prophecy. These words again, however, seem alien to philosophy (ἀφιλόσοφος). But we must look at whether (this is a consequence of) prophetic weakness or something else. Firstly, he does not ask that they be destroyed, but (asks) that he not be exposed to disasters. We must look at whether it is for our own sake (to endure reproach) or for the sake of the word of God. Finally, he says: deliver me from those who persecute me. Jer. 15:15–16. From those who reject your words, put an end to them. Look: he didn’t say: I will. He fears for (his) word, fears for the prophecy, lest it be considered fiction and lose confidence. (Your) Word will always be my joy; no one will consider me a deceiver or a hypocrite. That he (does not) care about his needs is clear from previous petitions and from the divine consolation that he did not give him if he did not see him completely devoted. And if he asks about himself, then this is (not) surprising: then (he) retreats when God does too. Jer. 15:16. Finish them and your word will be my joy and gladness in my heart, as your name is called upon me. That is, that I (not) invent the punishment. In this way I would prove to be a true and righteous prophet, since it is impossible for me, (as) one who calls on Your name, to lie. You see: he’s afraid for his name again. I call myself a prophet. So that Your glory would not suffer, I suffered a lot. I didn’t help at all, but on the contrary; act differently. Jer. 15:17. Not gray in the host of them playing. You see, it indicates that what should have been done on my part was done. Being reviled, he had no communication with them, did not join them. What should have been? For the sake of Your fear I endured everything and there was nothing (γέγονεν οὐδέν). Jer. 15:17. Sitting alone. I had no part in my words; everyone didn’t believe; however, nothing turned me away from this; nothing was left behind by me. Jer. 15:18. What kind of abuse do those who insult me ​​have against me? Why, he says, do you allow them? What's the use? Is there any benefit for them? What then? Jer. 15:18. My ulcer is hard, how can I be healed? That is, they are at enmity and act like enemies. I don’t see the fulfillment of my words. I have no consolation from anywhere. Jer. 15:18. Let me be like lying water, not faithful. That is, a prophecy that was considered, as it were, false. And just as water has no stability, so, they think, there is no truth in my words. Just as water flows, does not stand, does not remain, so my words appear here and there; they skip and do not inspire faith. Or, if (of course) this is not the case, then disasters were, he says, frequent, like rising water, and continuous. Jer. 15:19. For this reason the Lord says: If you turn, I will raise you up and stand before me. That is, you need to look to Me, and not to the opinions of people. Jer. 15:19. If you turn, I will raise you up and stand before me. Since he turned away from prophecy, because he considered the matter already over, then say: change this intention and see, if you turn, take care first of what is characteristic of a prophet. There is still hope that some will benefit. Do not accept My words as causing despair. I say this as a threat, to (instill) fear. There are some expensive ones. If you are converted, I will raise you up for them, he says, and stand before me. Not a small dignity, but an angelic one. Honor or safety is promised by My face. Jer. 15:19. And if you bring out the honest from the unworthy, as my mouth will become. What virtues can be equal to this? Compare with her whatever you want. Don't look at the harasser; but if he doesn’t, he’s done his job. That is, if (patiently) waiting with constant exhortations brings about a change in someone, then he will imitate Me, who patiently tries to lead the human race to the better. Jer. 15:19. And they will turn to you, and you will not turn to them. It was unnecessary to proclaim honor if one did not promise safety here; that is, they will come to you, and you will not yield to them; they will ask, call you. That is, remain firm in piety, so that you change them for the better, but do not change them yourself due to inattention (your spiritual disposition) to their disposition. Jer. 15:20. And I will give you to these people, like a strong wall of copper. That is, if they act badly, I will punish them, putting you above misfortunes. This is how it is read in ancient Greek. sp.; read in Slav. B. those corresponds to the translation of the blessed. Jerome. This second Greek translation, different from the above, in which the words: thy strength make up the end of the 12th art., closely corresponds to the Hebrew text, I translate the blessed one. Jerome.