Глава III

Jer. 3:1. If a husband lets his wife go. What does this example mean? It has the first and important meaning that what the husband does not allow, I allowed: when you began to belong to other husbands, I called again, again I accepted. Since there the husband sends away (his wife) out of hatred (for her), and here it is not the husband, but the wife (who leaves her husband), then this example does not (fully) correspond (to the case), because it was not he who sent her away, but she who left him. Jer. 3:1. And you (καὶ σύ) have committed fornication with many shepherds... says the Lord. The word: verb should be related not to the above, but to the following, that is, the Lord speaks to you. Points to the law given by Moses that if a wife displeased by her husband is released, then marries another and leaves him out of hatred for her, then the first (husband) cannot take her again (Deut. 24:1-4). Such a law is found, he says, in writing, and many times, he says, you were sent away by Me for iniquities and turned with a request for help to strangers, that is, to the Assyrians and Egyptians - since he calls kings shepherds - (and then), experiencing disasters, again resorted to Me and I provided my help. And some (explain this way) that if you shamelessly break the law, you enter the house, not imitating wives who are ashamed to contact the husbands who sent them away. Any wife who has been abandoned by her husband and married another cannot return to the first, since the law does not allow this. And leaving the one who had combined with you, she united with many unclean demons, then, feeling the harm, she returned to Me again and I did not push away. And if you think that I am not saying this in vain, raise your eyes straight and see where you have not been confused. Jer. 3:2. Raise your eyes to righteousness and see. Look: he calls her herself as a witness of his own (her) sins, makes her an accuser. She called again, she said; The whole way exposes. See where you did not mix. You see how he brings out the clearest evidence and then imposes punishment. Jer. 3:2. You were sitting on the tracks. Here she wants to show great zeal for sins, because she committed them with complete readiness. Jer. 3:2. And you have desecrated the earth with your fornications. The earth is not desecrated by sins, but speaks in order to show the severity of the crime. Jer. 3:2. And see, where you did not mix, you sat on the paths. Instead of “defiled.” But even then she acted wickedly, even though she gave Me honor when visiting the church. And now she has reached an immeasurable depth of evil, filling the whole place with her lawlessness. You sat on the tracks like a special crow, that is, you became like a lonely crow, having nothing good. Being captured by many enemies and given over to various kinds of deaths, you still hold on to wickedness. Jer. 3:3. And you had many shepherds, and you became a harlot. You did not harm Me, but you harmed yourself, you were exposed to disasters. The job of shepherds is to shepherd, not to hinder. The trouble is that she did not notice her sins and led a dishonest life. Jer. 3:4. Didn’t you call me home, father and leader? I say this in view of your (previous) disposition towards Me, the expressions of which are the names: father, husband, leader of virginity. That is, you did not pay attention to the fact that I made you mine, becoming in relation to you in the rank of father and husband, leading (to my house) a maiden. Didn’t you apply these names of intimacy to Me? Jer. 3:5. Food will endure forever and so on. That is, your fornication and impunity of actions; that is, without remaining stuck in evil, you will avoid punishment and, living piously, you will defeat your enemies. Jer. 3:5. This is the verb you are. You see what she does with diligence and attention. Jer. 3:6. And the Lord spoke to me in the days of King Josiah. He was so glorious, so pious. Not just the time is indicated, but (for) a greater accusation of the Jews. Since they did not become better, having a boss who takes care of them, God tells the prophet, as I speak to slaves, encountering contempt from those we love. Jer. 3:6. Have you seen what you have done for the house of Israel? The deity, of course, is impassive, but speaks as if offended and offended. The house of Israel is not one, not another, but a whole multitude. He (i.e. the prophet), of course, did not see, since it was before him; but this (saw) is said instead of: do you know? Josiah was righteous and was very zealous in serving God, so that the people followed him. But since there were some who did not actually walk (the path of) piety, therefore the prophet denounces them with these words and, comparing them with the ten tribes, points out their iniquities, when they did not exist - they were slaves in Babylon. Jer. 3:7. And I again ordered her to commit adultery (αὐτήν) 26 in all these: turn to me, and not return. He explains to the prophet that the punishment is fair: go (ἐπορεύθη) to every high mountain. Then he shows His goodness and love for mankind. And I always decided to commit adultery. Thus, she brought death upon herself, not having arranged her life according to the law from the very beginning and, after her wickedness, not wanting to convert. Therefore (He) will increase the punishment of the tribe of Judah. And in the form of a crime. Seeing, he says, the corruption of her sister and the punishment to which she was subjected for this, (Judaea) did not avoid imitation of wickedness, but followed in her footsteps. Jer. 3:9. And her fornication was nothing She thought she was saying that she was not doing anything unlawful, but was calling idolatry fornication. Leaving God, who was called their bridegroom, they served idols and filled the earth with murder, sacrificing their children to demons. And she observed to eat with stone and wood. He made a clear denunciation of adultery. Jer. 3:10. And you will not be converted to all of these, but to lies. Because at that time they considered themselves the best, so they said that they would turn to lies, since it was a lie. Jer. 3:11. And the Lord said to me: The apostate Israel will vindicate her soul more than the criminal Judah. He praises the sons of Israel, not as having acquired righteousness, but as having sinned less before, and calls these worse, because they did not become better as a result of this admonition. Then he teaches at length that (Judea), seeing the complete destruction (of the kingdom of Israel), did not abhor the wickedness of her sister, that the ten tribes are more deserving of some apology than the tribe of Judah, because, seeing the misfortunes of those, they continued to do what was the cause of them. Therefore, the prophet is commanded to prophesy to those too. Jer. 3:12. Go and read the words to the north. What is it? Is it really to the northern parts of the state? And what is the purpose of this? Why does he appeal to absent Israelis? Or he does this in relation to the northern parts of the state, as if exciting and animating them. After all, everything (was said) for them, just as we please the dead, (wishing) to make the living better, we glorify for the excitement of (others) and praise those who are absent. So, he says, God commands that the words be converted so that these and those may become better, as Paul also says: if I provoke my flesh, I will save someone from them (Rom. 11:14). So God excites, praising those. since they are worse than you, I tell you. But it is not narrated that this prophet went to Persia, and (the Lord) does not command (anyone) to be sent. Go, he says, and read the words. (This is) the Lord’s immeasurable love for mankind, since after great lawlessness he seeks only repentance, he also indicates its method. Jer. 3:12. Turn to me, the house of Israel. The only thing God is looking for is for us to acknowledge our sins. Does it require anything great? (Demands) from ourselves that we know that (He) will let go, because He loves mankind. Jer. 3:13. Otherwise, consider your iniquity as in the Lord. Pay attention to the uncontrollability: you were wasteful, and not just, because the village also turned to wickedness. It cannot be said that there was a reasoning about what should be used. Every tree was used for wickedness. Calls demons aliens. It cannot be said that I did not exhort or advise; contrary to My admonitions, you acted, not listening to My voice, but listening to the voiceless. The beginning of recovery is awareness of the disease. And you have wasted your ways: having abandoned God, and the Lord, and the Creator, and the Benefactor, you have become attached to strangers. Who are they? (Saying): under every deciduous tree, he showed the futility of error, since deified plants are barren. But you did not listen to my voice, because when you laid down the law you said: Let no one be your god except me (Ex. 20:8). Jer. 3:14. Turn back, you backsliding sons, says the Lord: for I will prevail over you. Look again at exhortation and counsel after reproof; If they have retreated, then what are you calling? As if I will prevail over you, he says, as if (indicating) the need for conversion. (This is similar to) as if someone says to a servant: You will serve me, why did you leave? Habitation is called dominion. Jer. 3:14. And I will understand that you are one from a city and two from a tribe. A minority are saved; So it will be at the future judgment: very few will be saved. Jer. 3:14. I will prevail over you. That is, being the Lord of all, I will bring those taken by enemies, leaving no one. Jer. 3:15. And I will give you shepherds after my heart. It is indeed a blessing to receive good shepherds, just as its opposite is the greatest punishment; a shepherd needs a lot of knowledge. If a physical (σωματικός) shepherd directs everything, then even more so a spiritual one; he really needs much more courage than to lay down his life for the sheep. Jer. 3:16. And it will be when you multiply. Since they were saddened by what was said: one from the city and two from the tribe, he added that you will multiply. It is more satisfying to multiply at home after returning than to return in large numbers at the beginning. Jer. 3:16. On days they do not speak to anyone... This seems unclear to me. Some say that they will not be afraid, and others that they will not need the law, as they say about this; I will give a new heart and take away the heart of stone (Ezek. 36:26), that is, you will have the Spirit, instead of everything it will teach and guide you, and will not be called (the ark of the covenant). Jer. 3:16. Doesn't rise to the heart Jer. 3:16. Neither will be remembered in it (ἐ and αὐτῇ) 27, Jer. 3:16. Below will be visited by someone (ἔτι) 28, Jer. 3:16. Below someone will be created, that is, as before, when the priests carried him everywhere, lifting him up. In a word, for you who repent, I will make the return from Babylon more glorious than the exit from Egypt. Jer. 3:17. And all the nations will gather to him and will not go to anyone. You will call them not according to the law of war, but - piety, or in order to mourn the citizens as wicked, and foreigners would remain pious, or to say that His name is strong enough to gather them, or - that (they will gather) not just, but for a pious life. Jer. 3:17. And no one will follow the lusts of his heart. Life will be virtuous, (and therefore) they will live beautifully; one must approach the future with hope, without fear, since the cause of the disease will be destroyed. If anyone comes in the name of God, he will not follow the lusts of his evil heart. That is, they will have true piety in their souls, so that those who see only this city will have an idea of ​​​​God. It is possible to relate this to the time of Christ, since we do not need to serve according to the law (of Moses). Jer. 3:18. In those days the house of Israel will come to the house of Judah 29 and they will go together. The main good is harmony and love, since this is where the main evil comes from. And look at the order in which you put it. He did not say: the house of Judah to the house of Israel, but what was more surprising: the first to rebel, the first to start hostility, disobedient, cruel, he will be the initiator of agreement, and not after returning, but together they will begin to act before returning. Look, beloved, what benefits captivity brought: it stopped continuous hostility, united divided kindred people, reconciled citizens who fought with each other; nature found itself at war with itself, the tribe disintegrated, the correct relations of the state were disrupted. All this was done by untruth; I resolved all this and destroyed the captivity. Jer. 3:18. From the land of the north. Pay attention to what is being verified. From the north, especially from other countries. Then he reminds them of an ancient story. He gave them as an inheritance from their father. That was more incredible. When he intends to depict a miracle, he remembers an ancient story or miracle. Do you not believe that the fathers have gathered together, that I have given them an inheritance? That those scattered throughout the earth would be gathered into one place was a miracle. Jer. 3:19. I said: Let it be, Lord, that I will make you a child. Behold the care of the prophet; although he did not have the opportunity to live in those times and be an eyewitness of the blessings, he prays as if he had to enjoy the name. This (is said) through the medium of a prophet, and immediately (follows what is said) as from the face of God, as if I will make you a child, since it is put in connection with the previous words. The first dignity is paternal heritage, and yet they deprived themselves of this relationship. They called the stone Father, but still I will make you a child. Look: both in the Old (Testament) and in the New, this kinship is established by both God and us. I will make you a child, this is God’s work. And Paul says: their sonship (Rom. 9:4). Nothing equals this honor. And again: give them the realm to become children of God (John 1:12), so that they may retain (their) title. If He Himself supplies, and we abandon (what we are called to), then we are expelled, since He did not directly say: I will make you a child, but I will put you in this title as a dignity; our job is to preserve it. Do you see what kind of benefits he depicted, what kind of reward he demands from them? No work, no effort, like fulfilling a calling, can be difficult. It is common for a child to constantly follow his father and his punisher. Do you not see little children who, crying, showered with reproaches, follow their mother, holding the hem (of her dress)? They want one thing from us - to be loved. This is connected with what has been said: and they will go together from the land of the north and from all countries to the land of the south for the inheritance of their fathers. The following words: I said: let it be, Lord, belong to the prophet, rejoicing in the divine promises. And he says that I will bring you to the land of promise - as children, just as in ancient times, when I brought you out of Egypt. And he said: You will call me father, that is, just be truly disposed towards Me. Jer. 3:20. In the same way, just as the wife of her partner rejects her, her house rejects me. Recognize your own evil and I will give you forgiveness for the crimes you have committed. Jer. 3:21. A voice from the walls was heard quickly crying. From here we learn that in the event of misfortunes one must not only grieve and cry, but first of all beg God, as he speaks of crying and prayer. Neither crying can do anything by itself, nor prayer, which is not ignited by tears; This is the benefit of misfortune. Jer. 3:21. Voice from the lips. He talks about what happened under Josiah. Jer. 3:22. Return, ye returning sons, and I will heal your afflictions: behold, we will be your servants. Weeping and praying are not enough, since this is (usually) caused by the nature of disasters; It also requires a pledge and guarantee for the future, so that after liberation from disasters they do not return to the past. Let us learn (from this) to bring (to God) deep confession, because this was not written without a purpose, but so that we too would follow. That is, change in reality, and do not appear (only) pious due to fear of the King. Jer. 3:23. Truly false are the hills and the power (δύναμις) of 30 mountains, except the Lord our God. They worshiped sin and made sacrifices to evil lusts. And perhaps this word has been spoken to us: return, you returning sons. And after a few words: Bysha Hills are truly false. When we see light, then we know darkness. We knew God, we also knew demons; so we will then see sin, not in words (only), but after being convinced by our grandfather himself. And God allowed them to find out in practice. One must also be aware of previous (sins). Again it is said about God: through 31, (that is) you had to know through other things: heaven, earth and sea; now (they must know) from what happened to them. The ancients not only built stone (idols), but also chased mountains and hills. And the reason (for this) was that demons were imagined to live in high places, since there is not a single part of creation that the devil would not make a place of his worship. And a few words later: Only through the Lord our God is the salvation of Israel. What else is God looking for if not for you to know that He is doing good to you? God does not require this and anything else from you; This is exactly what He wants. Jer. 3:24 . Our fathers have consumed the labors of our fathers from their youth (αὐτῶν) 32. If they had not suffered any disaster, shame would have followed (their) deeds; they tried and worked in vain; it was nothing more than a simple stabbing; sacrifice to demons, and salvation from God. They did not spare their sons, did not pay attention to their nature, reaching extreme fury. The frantic does not see what he is doing, but he who does shameful things that deserve shame feels and has many detractors. It cannot be said what they did secretly, but in front of everyone, when many were ready to shame them. Jer. 3:25 . As unto our God 33 we have sinned. The person who confesses needs to confess in this way in order to recognize himself as a sinner in everything, undeserving of forgiveness, in order to receive forgiveness. Jer. 3:25 . Even to this day. Not just said, not twice, not three times, but many times; This is not to say that there are always such people. Jer. 3:25 . And we did not listen to the voice of the Lord. In relation to demons they were so ardent and frantic that they did not spare those closest to them, so that they sacrificed their sons, and in relation to the Lord they were so careless, proud and impudent that they did not listen to the voice, but disobeyed. Αὑτὴν is also read in ancient times. lists of translations 70. Ἐν αὐτ ῇ is not read in ancient. sp. translation of 70, and in Hebrew. in the text there is a corresponding word for this: “in” “about him”. The particle: ἔτι does not have a corresponding one in ancient. Greek sp. and in euros text. Here a deviation is made from the text of the Patrology, which is consistent with the reading of the ancient Vatican list, which Slav follows. B.: the house of Judah to the house of Israel. A digression has been made in the transmission of these words because in the explanation given below, there is obviously a different reading of them in mind, which is found in the Alexandrian and Marshallian copies: ί κον Ἰ ούδα . Δύναμις according to the ancient sp. translation of 70; instead a multitude, as read in Slav. B., corresponds to the reading of later Greek. sp., corrected according to Hebrew. text. The words: By the Lord our God in Greek read: διὰ Κυρ ί ου τοῦ Θεοῦ ἡμῶν through the Lord our God... This is how it is read here in accordance with Sinai, Alexander. and other sp., instead of ours according to the Slavs. B., consistent with the ancient. Vatican. sp. Read in Slav. B. To the Lord is absent in the text of Patrology, as in the ancient. sp. translation of 70.