On Jeremiah (Homilies 12-20) On And you shall say to this people: Thus says the Lord, the God of Israel: Every wineskin will be filled with wine up

 Therefore He here named the punishments unmixed wine, which they drink who are worthy of unmixed wine, that is, of unmixed punishment. But there are a

 to have the preeminence of a more honorable name than the people, God spares him so that he might not be punished when he sins. But the things written

 that God, sparing many, does not spare one. I will also take the example of a physician, showing that in sparing the whole body he does not spare one

 Then after this he commands them not to be lifted up, and teaches what must be done. What then is it to hear and what is it to give ear, let us unders

 does darkness not happen? Work while the light is in you. <The light is in you>, if you have in you the one who said: I am the light of the world

 glory to God those who do things contrary to the glory of God through their sins. 12.12 “Give glory to the Lord our God before it grows dark, before y

 the prophets, lest we fall under the prophecy that says: but if you do not listen secretly, your soul will weep because of insolence. As many of you

 to cast a vote against the one who has sinned, each of the onlookers does not spare, does not look sad, does not pity, does not return to intercede fo

 What follows also fits: You have turned me away, says the Lord, you will go backward. Because you have turned away from the Son of God, and because

 but not of pains that bring health to those being treated. 14.2 That people, therefore, was sick various diseases were among the people who were call

 spiritual riches, but they turned away from what was being said and did not present themselves receptive so that they might be indebted for this reas

 how often I wanted to gather your children together» and what follows. And these things are also clearly spoken by the Savior in the passage, “Woe is

 of the double-minded is judged. If you bear the image of the heavenly one having put off the image of the earthly one, you are not earth condemnin

 of their affliction, he says, that is against the enemy, I stood by you on their behalf. And who is the enemy but our adversary the devil, who affli

 to a land which he did not know. For a fire is kindled from my wrath, it will be burned against you. After this, <ὁ> he who prayed above completes t

 In the present case, it was necessary † for such a thing to happen in the church of God. The one who was condemned has been condemned, so-and-so † whi

 becomes inimitable, so that I become so great that no one is like me in character, in speech, in deeds, in wisdom, then I am able to say, because I al

 a limb, the physician tries to make a restoration of the dislocated part. When someone is outside his fatherland, whether justly or unjustly, and rece

 my Savior and Lord is about to stand before the Father, being judged with all of us men. And he is judged with all men. I say: he is judged, he himsel

 my dispensation did this and that, and for your salvation I endured. When the Savior says these things, what shall we do? For he is about to be judged

 uncleanness.” Having put these things to death, “he does not rely on the flesh of his own arm.” “Cursed is he who has his hope in man.” And at the sam

 to take the souls that are on the hills, those not lying below? And see if the prophet did not cry out mystically saying these things and presenting t

 my ‘Soul, you have good things laid up for many years rest, eat, drink, be merry.’” You see the one below the mountains, the one below the hills, th

 what awaits us, must be understood. If, then, we depart this life having sins, but also having virtues, will we be saved on account of the virtues, bu

 that the gentiles who sin receive their sins simply, but we receive our offenses doubly. For if we sin willfully after we have received the knowledge

 it is written with an iron pen, with a diamond point, engraved upon the breast of the heart ” but again, the word 'their' does not follow in that case

 simpler than the believers. “The partridge called,” therefore, “it gathered what it did not hatch, making its wealth not with judgment.” The partridge

 your names are written in the heavens”. Therefore one must rejoice, if one becomes such a person, so that his name may be inscribed in the heavens. Bu

 for “there shall be trouble in Jacob, nor shall toil be seen in Israel.” There is no labor for one following Jesus the very act of following removes

 has ascended far above the earthen vessels. Below are the earthen vessels, and the nature that administers the earthen vessels, condescending to the t

 into the potter's house and he recounts what he saw, saying: and behold, he was doing a work with his hands, and the vessel which he was making in th

 to be planted,” a whole nation and since this <the> nation being built up and planted has a good promise, but is able to sin, he says after speaking

 Christ, the mystery of the church, the one who comes to the synagogue and does not bear fruit. 18.6 At last I will speak against a nation or even aga

 speaking to the child in a childish way, or that I may speak more emphatically, in an infantile way, that you have borne with the manners of your son

 of the Lord saying through the prophet: And the Lord spoke to them. And to <us> now the Lord says through the scriptures, Let each one turn from hi

 Jews but since they did not thirst for Christ and the Holy Spirit, they cannot drink even from God. Those from the heresies seemed to have thirsted f

 Immer, and that he was a priest, and what rank he held among the people, that he was appointed leader of the house of the Lord at the time when Jeremi

 God will do it». And such a high priest is superficially beautiful and a whitewashed wall, full of dead men’s bones and of all uncleanness on the ins

 of the disciples, as they were asking him, Where do you want us to prepare the Passover for you?, he said, As you are going, a man will meet you ca

 the sons of Jerusalem have departed and the city has been destroyed. But if you examine the matter and see the city not as stones, but as people, you

 burning in my bones, and I am weary on all sides and cannot bear it, because I heard the reproach of many gathering together round about,” and “saying

 For not only the adulterer is liable to the gehenna of fire, but also the one who says to his brother, fool. But if the one who says to his brothe

 you should think that his repentance has some kinship with the repentance of those who repent. For just as his word was something exceptional, his ang

 to the people, he hears God saying according to the scriptures: Whom shall I send, and who will go to this people? And he, it says, answered: Behol

 And I have insults as wood, I have drunkennesses as wood, thefts as wood, and I have built upon my structure ten thousand other pieces of wood. Do you

 to despise», see if it is not truly for this reason, since they did not think they were deceived, they stored up for themselves «wrath in the day of w

 a laughingstock, all the day I was derided”? What am I saying, Jeremiah? and my Jesus was mocked for it says, “the Pharisees, who were lovers of mone

 the unrighteous man “for it will be,” he says, “when you call upon me, I will not listen to you.” There, then, the unrighteous and it is clear that

 to discipline the body with fasts and to enslave it» «by abstaining from such foods,» and in every way «by the spirit to put to death the deeds of the

 in my bones, and I am exhausted on all sides and cannot bear it.” I fear lest such a thing is what is reserved for us, becoming a fire, as happened in

 let us all, his friends, conspire against him watch his intention, and he will be deceived.” They wanted to deceive him with another deadly deception

 let him examine. Nevertheless, what awaits us are tormentors and one who examines hearts and reins for our sins from which sins if we are not quickly

a limb, the physician tries to make a restoration of the dislocated part. When someone is outside his fatherland, whether justly or unjustly, and receives the ability to be in his fatherland again according to the laws, he has been restored to his own fatherland. Understand the same for me also in the case of a soldier cast out from his own rank <and> being restored. Therefore he says here to us who have turned away that, if we turn back, he will restore us. For the end of the promise is such, as is written in the Acts of the Apostles in the phrase "until the times of the restoration of all things that God has spoken by the mouth of his holy prophets from of old" in Christ Jesus, to whom is the glory and the power forever and ever. Amen. 15.t On "Woe is me," again in another way, up to "Cursed is the man who has his hope in man, and makes flesh his arm." Homily 15. 15.1 Those who call the prophets blessed and by calling them blessed pray to have their portion with the prophets, let them gather from the prophetic words the excellent things of their prophecy; seeking, therefore, they might <be> persuaded, if they live in the same ways (even if it will be hard for them in this life to imitate the prophetic life), that they will obtain rest and blessedness with the prophets. From many sources, then, it is possible to gather the excellent things of the prophets: their freedom, their vigor, their watchfulness, their wakefulness, that they did not care when they were in difficult circumstances because of their freedom, only that they might convict, that they might turn people back as prophets by speaking the word of God with boldness, rebuking those who were sinning, even if those who were being convicted seemed to have great power. But though it is possible to do this from every source, let us see also <from> the things read today. The prophet convicted many and the prophet spoke to many; for he lived among those who had become sinners, as is clear from the fact that the captivity happened in his times. Having convicted many, being judged by many, he utters certain things such as these. 15.2 For first let us see from the prophetic word, and then also according to an allegorical sense, if we first take up the vigor and freedom and power and boldness of a prophet. "Woe is me, mother, what a man you have borne me, a man judging and being judged in all the earth!" O mother, why have you borne me a man who is judged by all those on the earth and who judges all those on the earth? For the prophetic task was set before the prophet, both this one and Isaiah and the rest: to teach, to convict, and to turn people back. Therefore it was set before this prophet also to judge, to convict, being able to judge and to be judged with the sinners, to convict the sins of the people. And as for what things the people have done to them, what need is there even to say? One they stoned, another they sawed in two, another they killed "between the temple and the altar," this one they cast into a pit of mire when they were being convicted. And above all our Savior has done this, and better indeed than these, since he is Lord of prophets. For, if indeed he himself was scourged and was crucified and was handed over by the Jews or by the teachers of the Jews and the ruler of the people, he said: "Woe to you, scribes and Pharisees, hypocrites"; and he adds for each "woe" and "for this reason" this and that. And so we, <if> we are zealous for the blessings of the prophets, let us do the same things, so that, because of speaking and because of being judged by many people, we might also say: "Woe is me, mother, what a man you have borne me, a man judging and being judged in all the earth!" 15.3 Indeed, this prophetic <word> can more properly be referred to the Savior. For let the prophet be saying this, but he will not say this truly, but perhaps hyperbolically; for he did not contend with all the earth. But if I come to my Savior and Lord, and especially because of "he will come for judgment" and "that you might be justified in your words, and prevail when you are judged," I shall see that

μέλος, ὁ ἰατρὸς πειρᾶται ἀποκατάστασιν ποιῆσαι τοῦ ἐξάρθρου. ὅταν ἔξω τις γένηται τῆς πατρίδος, εἴτε δι καίως εἴτε ἀδίκως, ἀπολαμβάνῃ δὲ τὸ δύνασθαι πάλιν ἐν τῇ πατρίδι εἶναι κατὰ τοὺς νόμους, ἀπεκατέστη ἐπὶ τὴν πατρίδα τὴν ἑαυτοῦ. τὸ αὐτὸ νόει μοι καὶ ἐπὶ στρατιώτου ἐκβληθέντος ἀπὸ τῆς ἰδίας παρατάξεως <καὶ> ἀποκαθισταμένου. λέγει οὖν ἐνθάδε πρὸς ἡμᾶς τοὺς ἀποστρέψαντας ὅτι, ἐὰν ἐπιστρέψωμεν, ἀποκαταστήσει ἡμᾶς. καὶ γὰρ τὸ τέλος τῆς ἐπαγγελίας τοιοῦτόν ἐστιν, ὡς ἐν ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται ἐν τῷ «ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων αὐτοῦ ἀπ' αἰῶνος προ φητῶν» ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 15.t Εἰς τὸ «οἴμοι ἐγώ» πάλιν ἄλλως, μέχρι τοῦ «ἐπι κατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, καὶ στηρίσει σάρκα βραχίονος αὐτοῦ». Ὁμιλία ιεʹ. 15.1 Οἱ μακαρίζοντες τοὺς προφήτας καὶ τῷ μακαρίζειν αὐτοὺς εὐχόμενοι τὴν μερίδα ἔχειν μετὰ τῶν προφητῶν συναγαγόντων ἀπὸ τῶν λόγων τῶν προφητικῶν τὰ ἐξαίρετα τῆς προφητείας αὐτῶν· ζητοῦντες οὖν πεισθεῖεν <ἄν>, ἂν κατὰ τὰ αὐτὰ βιώσωσιν (εἰ καὶ σκληρὸν αὐτοῖς ἀπαντήσεται ἐν τῷ βίῳ τούτῳ μιμεῖσθαι τὸν βίον τὸν προ φητικόν), ὅτι τεύξονται τῆς ἀναπαύσεως καὶ τῆς μακαριότητος μετὰ τῶν προφητῶν. πολλαχόθεν μὲν οὖν ἔστι συναγαγεῖν τὰ ἐξαίρετα τῶν προφητῶν, τὸ ἐλεύθερον αὐτῶν, τὸ εὔτονον, τὸ ἐγρηγορός, τὸ διεγηγερμένον, ὅτι οὐκ ἐφρόντιζον ἐν ταῖς περιστάσεσι γινόμενοι διὰ τὴν ἐλευθερίαν, μόνον ἵνα ἐλέγξωσιν, ἵνα ἐπιστρέψωσιν ὡς [οἱ] προ φῆται ἐκ τοῦ μετὰ παρρησίας τὸν λόγον τοῦ θεοῦ λέγειν ἐπιπληκτι κῶς τῶν ἁμαρτανόντων, εἰ καὶ ἐδόκουν μεγάλα δύνασθαι οἱ ἐλεγχό μενοι. πλὴν εἰ καὶ πανταχόθεν ἔστι τοῦτο ποιεῖν, ἴδωμεν καὶ <ἐκ> τῶν σήμερον ἀναγνωσθέντων. Πολλοὺς ἤλεγξεν ὁ προφήτης καὶ πρὸς πολλοὺς εἶπεν ὁ προφήτης· καὶ γὰρ γέγονε κατὰ ἁμαρτωλοὺς γενομένους, ὡς δῆλον ἐκ τοῦ τὴν αἰχμαλωσίαν γεγονέναι κατὰ τοὺς χρόνους αὐτοῦ. πολλοὺς ἐλέγξας, ὑπὸ πολλῶν κριθεὶς φθέγγεταί τινα τοιαῦτα. 15.2 πρῶτον γὰρ ἀπὸ τοῦ προφητικοῦ λόγου ἴδωμεν, εἶτα καὶ κατὰ ἀναγωγήν, ἐὰν πρό τερον ἀναλάβωμεν εὐτονίαν καὶ ἐλευθερίαν καὶ δύναμιν καὶ παρ ρησίαν προφήτου. «οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;» ὦ μῆτερ, ὡς τί με γεγέννηκας ἄνδρα δικαζόμενον πρὸς πάντας τοὺς ἐπὶ τῆς γῆς καὶ δια κρίνεσθαι πρὸς πάντας τοὺς ἐπὶ τῆς γῆς; προέκειτο γὰρ τῷ προφήτῃ καὶ τούτῳ καὶ τῷ Ἡσαΐᾳ καὶ τοῖς λοιποῖς τὸ προφητικόν, διδάσκειν, ἐλέγχειν καὶ ἐπιστρέφειν. προέκειτο τοιγαροῦν καὶ τούτῳ τῷ προφήτῃ διακρίνειν, ἐλέγχειν, δικάζειν δυναμένῳ καὶ δικάζεσθαι μετὰ τῶν ἁμαρ τωλῶν, ἐλέγχειν τὰ ἁμαρτήματα τοῦ λαοῦ. καὶ ὅσα αὐτοῖς πεποιή κασιν οἱ ἀπὸ τοῦ λαοῦ, τί δεῖ καὶ λέγειν; ἄλλον ἐλιθοβόλησαν, ἄλλον ἔπρισαν, ἄλλον ἀπέκτειναν «μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου», τοῦτον εἰς λάκκον βορβόρου ἔβαλον ἐλεγχόμενοι. καὶ ἐπὶ πᾶσιν ὁ σωτὴρ ἡμῶν τοῦτο πεποίηκε καὶ κρειττόνως γε ἢ οὗτοι, ἅτε κύριος προφητῶν ὤν. καὶ γάρ, εἴπερ αὐτὸς ἐμαστιγώθη καὶ ἐσταυρώθη καὶ παρεδόθη ὑπὸ τῶν Ἰουδαίων ἢ ὑπὸ τῶν διδασκάλων τῶν Ἰουδαίων καὶ τοῦ ἡγουμένου τοῦ λαοῦ, εἶπεν· «οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρι σαῖοι ὑποκριταί»· καὶ ἐπιλέγει καθ' ἕκαστον «οὐαί» καὶ «διὰ τοῦτο» τόδε καὶ τόδε. καὶ ἡμεῖς οὖν, <εἰ> σπουδάζομεν ἐπὶ τοὺς μακαρισμοὺς τῶν προφητῶν, ταὐτὰ ποιήσωμεν, ὥστε, διὰ τὸ λέγειν καὶ διὰ τὸ κρι θῆναι πρὸς πολλοὺς ἀνθρώπους, καὶ εἰπεῖν· «οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;» 15.3 Κυριώτερόν γε τοῦτο δύναται <τὸ> προφητικὸν εἶναι ἀναφερό μενον ἐπὶ τὸν σωτῆρα. ἔστω γὰρ τὸν προφήτην τοῦτο λέγειν, ἀλλ' οὐκ ἀληθῶς τοῦτο ἐρεῖ, ἀλλὰ τάχα ὑπερβολικῶς· οὐ γὰρ διεκρίθη πρὸς πᾶσαν τὴν γῆν. ἐὰν δὲ ἔλθω πρὸς τὸν σωτῆρά μου καὶ κύριον, καὶ μάλιστα διὰ τὸ «εἰς κρίσιν ἥξει» καὶ τὸ «ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε», ὄψομαι ὅτι