121. Hic ostendit beneficii magnitudinem ex hoc quod ob hoc beneficium oblivioni tradetur pristinum beneficium: et potest referri ad liberationem factam per Cyrum; vel melius ad liberationem factam per Christum. Isa. 43: ne memineritis priorum, et antiqua ne intueamini.
121. Here, he shows the magnitude of the kindness from the fact that because of this kindness, God’s former kindness shall be forgotten; it is possible for one to refer this to the liberation wrought by Cyrus, but better would be to refer it to the liberation won by Christ. You shall not remember the former things, nor look upon the things of old (Isa 43:18).
Lectio 4
Lecture 4
Threat against the prophets
23:9 Ad prophetas: contritum est cor meum in medio mei, contremuerunt omnia ossa mea. Factus sum quasi vir ebrius, et quasi homo madidus a vino, a facie Domini, et a facie verborum sanctorum ejus:
23:9 Concerning the prophets: my heart is broken within me; all my bones are shaken; I have become like a drunk man, and like a man sodden with wine, from the face of the Lord, and from the face of his holy words.
23:10 quia adulteriis repleta est terra, quia a facie maledictionis luxit terra, arefacta sunt arva deserti: factus est cursus eorum malus, et fortitudo eorum dissimilis.
23:10 For the land is filled with adulterers; for the earth mourned because of the curse, the pastures of the wilderness are dried up: and their course has become evil, and their strength unequal.
122. Hic ponitur comminatio contra prophetas, sicut titulus ipse declarat:
122. Here, he speaks of the threat against the prophets, as the title itself declares:
et primo ponitur comminatio contra prophetas;
first, the threat against the prophets;
secundo contra prophetarum visiones, ibi, si igitur interrogaverit te populus iste etc.
second, the threat against the visions of the prophets, at therefore, if this people shall ask you (Jer 23:33).
Circa primum duo.
Concerning the first, there are two points.
Primo ponit prophetarum deceptionem;
First, he speaks of the deception of the prophets;
secundo ponit deceptionum diversitatem, ibi, haec dicit Dominus etc.
second, of the variety of their deceptions, at thus says the Lord (Jer 23:16).
Circa primum duo.
Concerning the first, there are two points.
Primo ponit effectum deceptionis in populo;
First, the effect of the deception on the people;
secundo ponit decipientium prophetarum peccatum, ibi, propheta namque, et sacerdos polluti sunt.
second, the sin of the deceiving prophets, at for the prophet and the priest are defiled (Jer 23:11).
Circa primum duo.
Concerning the first, there are two points.
Primo ponitur prophetae compassio super futura contritione, quam designat per contritionem cordis: contritum est cor meum; per tremorem corporis: contremuerunt omnia ossa mea; sicut solet turbatis accidere; per impedimentum cognitionis: factum sum quasi vir ebrius qui non habet usum rationis: et hoc ex magnitudine stuporis, madidus a vino, qui habet quidem rationis usum, sed impeditum propter multam potationem, a facie Domini, a praesentia revelationis ipsius, qui mihi se iratum contra Judaeos dicit, verborum sanctorum ejus, quibus mihi culpam ipsorum notificavit, et poenam praedixit. Psalm. 21: dispersa sunt omnia ossa mea, factum est cor meum tamquam cera liquescens in medio ventris mei. Isa. 29: obstupescite et admiramini, fluctuate, et vacillate, inebriamini, et non a vino, movemini, et non in ebrietate etc.
First, the compassion of the prophet concerning the future destruction, which he reveals by the breaking of his heart: my heart is broken; by the trembling of his body: all my bones are shaken, as regularly happens to those who are troubled; by the hindering of his thinking: I have become like a drunk man, who does not have the use of his reason; and this, because of the magnitude of his shock: like a man sodden with wine, who certainly has the use of his reason, but it is impeded by much drinking; from the face of the Lord, from the presence of his revelation, which tells me he is angry with the Jews; his holy words, by which he informed me of their guilt, and predicted punishment. All my bones are scattered, my heart within me has become as melting wax in the midst of my bowels (Ps 21:15). Be astonished and wonder, waver and stagger, be drunk and not from wine, be moved and not from drunkenness (Isa 29:9).
Secundo ponitur populi dissipatio:
Second, he speaks of the dissipation of the people:
et primo quantum ad culpae magnitudinem: quia adulteriis, idolatria scilicet, et aliis peccatis, repleta est terra, Judaeorum. Isa. 2: repleta est terra ejus idolis etc.
first, with regard to the magnitude of their sin: for with adulterers, namely, with idolatry and other sins, the land of the Jews is filled. His land is filled with idols (Isa 2:8).
Secundo quantum ad poenae inflictionem: quia a facie maledictionis, scilicet divinae, luxit, sterilis facta. Isa. 24: luxit, et defluxit terra, et infirmata est etc.
Second, with regard to the infliction of the punishment: because of the curse, of God, the earth mourned, was made barren. The land mourned, and faded away, and was made weak (Isa 24:4).
Tertio inquantum ad obstinationem: factus est cursus eorum malus, quia ad malum parati sunt pro peccatis. Proverb. 1: pedes eorum ad malum currunt. Dissimilis, fortitudini sanctorum patrum, qui in servitio Dei seipsos exercebant. Prov. 15: cor stultorum dissimile erit.
Third, regarding their obstinacy: and their course has become evil, because they are prepared for evil on account of their sins. Their feet run to evil (Prov 1:16). Unequal, to the strength of their holy fathers, who would exercise themselves in the service of God. The heart of the fool shall be unequal (Prov 15:7).
Lectio 5
Lecture 5
Defilement of the prophets
23:11 Propheta namque, et sacerdos polluti sunt, et in domo mea inveni malum eorum, ait Dominus.
23:11 For the prophet and the priest are defiled, and I find their evil in my house, says the Lord.
23:12 Idcirco via eorum eris quasi lubricum in tenebris, impellentur enim, et corruent in ea. Afferam enim super eos mala, annum visitationis eorum, ait Dominus.
23:12 Therefore, their way shall be as a slippery place in the darkness; they shall be thrust out, and fall in it; for I shall bring evil upon them, the year of their visitation, says the Lord.
23:13 Et in prophetis Samariae vidi fatuitatem, et prophetabant in Baal, et decipiebant populum meum Israel.
23:13 And in the prophets of Samaria I have seen foolishness; they prophesied by Baal, and they deceived my people Israel.
23:14 Et in prophetis Jerusalem vidi similitudinem adulterantium, et iter mendacii. Et confortaverunt manus pessimorum, ut non converteretur unusquisque a malitia sua. Facti sunt mihi omnes ut Sodoma, et habitatores ejus quasi Gomorrha.
23:14 And in the prophets of Jerusalem I have seen the likeness of adulterers, a way of lies, and they have strengthened the hands of the wicked, so that each one might not be turned from his wickedness; they have all become to me like Sodom, and their inhabitants like Gomorrah.
23:15 Propterea haec dicit Dominus exercituum ad prophetas: ecce ego cibabo eos absinthio, et potabo eos felle. A prophetis enim Jerusalem egressa est pollutio super omnem terram.
23:15 Therefore, thus says the Lord of hosts to the prophets: behold, I will feed them with wormwood, and make them drink gall; for defilement has come forth from the prophets of Jerusalem upon all the land.
123. Hic ponitur malitia prophetarum quasi causa malitia populi:
123. Here, he notes the wickedness of the prophets as the cause of the wickedness of the people:
et primo in generali ponens culpam: polluti sunt, diversis criminibus, in domo mea, scilicet templo, vel populo. Supra 11: quid est quod dilectus meus in domo mea fecit scelera multa?
first, in general, when he speaks of their guilt: the prophet and the priest are defiled, by various crimes, in my house, the temple, or the people. As it says above: why is it that my beloved has done much wickedness in my house? (Jer 11:15).
Et subjungens poenam: idcirco via eorum erit quasi lubricum; idest, corruent in peccatis suis sicut in tali via. Psalm. 34: fient viae illorum sicut tenebra et lubricum. Et exponens ipsam: quia afferam mala, poenae. Supra 11: inducam super viros Anathoth annum visitationis eorum.
And when he adds the punishment: therefore, their way shall be as a slippery place, that is, they will fall in their sins as on a road of this sort. Let their paths become dark and slippery (Ps 34:6). And when he expounds it: for I shall bring evil, punishments. As it says above: I will bring this evil upon the men of Anathoth, the year of their visitation (Jer 11:23).
Secundo in speciali:
Second, in particular:
et primo ponit culpam quantum ad prophetas decem tribuum: et in prophetis Samariae vidi fatuitatem, quia in excelsis idola colebant, sicut illi quos occidit Elias, 3 Reg. 18. Isa. 9: propheta docens mendacium, ipse est cauda.
first, he speaks of their guilt with regard to the prophets of the ten tribes: and in the prophets of Samaria I have seen foolishness, because they would worship their idols on the high places, like those whom Elijah slew (1 Kgs 18). The prophet that teaches falsehood is himself the tail (Isa 9:15).
Et prophetarum duarum tribuum: et in prophetis Jerusalem vidi similitudinem: quia indirecte populum ad idolatriam provocabant, cum mendaciter prospera idolatris promittebant. Ezech. 13: violabant me ad populum meum propter pugillum hordei, et fragmen panis, ut interficerent animas quae non moriuntur, et vivificarent animas quae non vivunt.
And of the prophets of the two tribes: and in the prophets of Jerusalem I have seen the likeness, because they indirectly incited the people to idolatry when they deceitfully promised prosperity to idolaters. They have violated me to my people for a handful of barley, and a fragment of bread, that they might kill souls which do not die, and give life to souls which do not live (Ezek 13:19).
Secundo ponit iram divinam: facti sunt mihi omnes ut Sodoma, scilicet prophetae: in tanta abominatione eos habeo et habitatores ejus, scilicet Jerusalem. Isa. 1: audite verbum Domini principes Sodomorum, percipite auribus legem Dei vestri populus Gomorrhae.
Second, he speaks of the divine wrath: they have all become to me like Sodom—namely, the prophets: I hold them in such abhorrence—and their inhabitants, of Jerusalem. Hear the word of the Lord, you princes of Sodom; perceive with your ears the law of your God, O people of Gomorrah (Isa 1:10).
Tertio comminatur poenam: propterea haec dicit Dominus: ecce ego cibabo eos absinthio. Supra 9: ecce ego cibabo populum istum absinthio et potum dabo eis aquam fellis. Et assignat causam quare specialiter prophetis comminatur: a prophetis enim Jerusalem egressa est pollutio super omnem terram. Dan. 13: egressa est iniquitas de Babylone a senioribus judicibus, qui videbantur regere populum.
Third, he threatens punishment: therefore, thus says the Lord: behold, I will feed them with wormwood, and make them drink gall. As it says above: behold, I will feed them with wormwood and give them water of gall to drink (Jer 9:15). And he gives the reason why he threatens the prophets particularly: for defilement has come forth from the prophets of Jerusalem upon all the land. Iniquity came from Babylon, from the elder judges who seemed to rule the people (Dan 13:5).
Lectio 6
Lecture 6