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

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 the labor. For this reason he himself says, so that we may no longer toil, having toiled before beginning to follow him: “Come to me, all who labor and are heavy laden, and I will give you rest.” If then, being weary, we come to him and follow him, we will say: “But I did not grow weary following after you.” Following this, it is fitting for us to say also, “I have not desired the day of man.” There is a day of man, and there is a day of God. Let each of us desire the day of the resurrection of the saints, not that one about which it is written: “Woe to you who desire the day of the Lord! It is darkness and not light.” Who is it that says: “And I have not desired the day of man”? The clarity of the word will convict us, that we have [not] desired the day of man. Often having fallen ill and being in the imagination of death <at> the point of departure, we beseech the brothers who visit us and we say: ask for a respite for me, ask for me to remain in this life. Saying these things, we do not desire a holy day of God, but a day of man. Therefore, putting away the love of life and the desire for a human day, let us seek to see that day on which we will attain the blessedness in Christ Jesus, to whom is the glory and the power for ever and ever. Amen. 18.t On “the word that came from the Lord to Jeremiah, saying: Arise and go down to the potter’s house” up to “to make their land a desolation and a hissing.” Homily 18. 18.1 There are two consecutive visions of Jeremiah that were read; of which the first contains the things concerning the clay vessel in the hand of the potter, which after being broken is capable of being mended (for it is possible to remold it), but the other vision contains the things concerning the earthenware jar, for which, when it is broken, there is no remedy. For when it was clay, if it was broken, even if it had already been formed, since it was clay, it was possible for it to be a second lump of clay and to be formed a second time; but when, after being clay, it has already become earthenware and has been hardened by the fire, then it was not possi<ble> for there to be a remedy for it after the shattering of the earthenware. What, then, do these things mean? Let us first understand them in general outline, then if it be granted, let us examine them word by word. As long as we are in this life, we are being formed—if I may so name it because of our clay vessel—in the manner of a potter, and we are being formed either according to vice or according to virtue. However, we are so formed as to be capable of our vice being shattered, so that a new, better creation might come to be, and of our progress being dissolved after its formation into a clay vessel. But when we arrive after the present age, having come to the end of life, then having been fired either by the fire of the flaming darts of the evil one we become whatso<ev>er we become, or by the divine fire (since also “our God is a consuming fire”), if, I say, we become whatsoever we become by such or such a fire, if we are shattered—whether we were shattered and destroyed from having become good vessels or from having become wicked vessels—we are not created anew, nor does our constitution admit of improvement. For this reason, as long as we are here, being as it were in the hand of the potter, even if the vessel should fall from his hands, it is capable of remedy and of being created anew. Let these things be said rather briefly for now, before we examine what remains in the discourse, concerning the two kinds of vessels: the one of clay and not yet turned to earthenware, and the second which has already become earthenware. 18.2 But let us see from the text itself the things said concerning the clay vessel in the hand of the potter, and how the word itself in the prophet, the Lord who prophesies in him, gives other and not insignificant starting points for the interpretation of the things concerning the vessel formed in the hand of the potter. “The word that came to Jeremiah from the Lord, saying: Arise and go down to the potter’s house.” Jeremiah is above,

ἔσται» γὰρ «μόχθος ἐν Ἰακώβ, οὐδὲ ὀφθήσεται πόνος ἐν Ἰσραήλ». οὐκ ἔστι κόπος ἀκολουθοῦντι Ἰησοῦ, αὐτὸ τὸ ἀκολουθεῖν περιαιρεῖ τὸν κόπον. διὰ τοῦτο αὐτός φησιν, ἵνα μηκέτι κοπιῶμεν, κοπιάσαντες πρὸ τοῦ ἄρξασθαι αὐτῷ ἀκολουθεῖν· «δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτι σμένοι, κἀγὼ ἀναπαύσω ὑμᾶς». ἐὰν οὖν κοπιῶντες ἔλθωμεν πρὸς αὐτὸν καὶ ἀκολουθήσωμεν αὐτῷ, ἐροῦμεν· «ἐγὼ δὲ οὐκ ἐκοπίασα κα τακολουθῶν ὀπίσω σου». Τούτῳ δὲ ἀκόλουθόν ἐστιν εἰπεῖν ἡμᾶς καὶ τὸ «ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα». ἔστι τις ἡμέρα ἀνθρώπου, ἔστι τις ἡμέρα τοῦ θεοῦ. τὴν ἡμέραν τῆς ἀναστάσεως τῶν ἁγίων ἐπιθυμησάτω ἕκαστος ἡμῶν, μὴ ἐκείνην περὶ ἧς γέγραπται· «οὐαὶ οἱ ἐπιθυμοῦντες ἡμέραν κυρίου· καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς». τίς ἐστιν ὁ λέγων· «καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα»; ἡ σαφήνεια τοῦ λόγου ἐλέγξει ἡμᾶς, ὅτι ἡμέραν ἀνθρώπου [οὐκ] ἐπεθυμήσαμεν. πολλάκις νοσήσαντες καὶ ἐν φαντασίᾳ θανάτου γενόμενοι <ἐπὶ> τῆς ἐξόδου παρακαλοῦμεν τοὺς ἐπισκοποῦντας ἡμᾶς ἀδελφοὺς καί φαμεν· αἴτησαί μοι κομίατον, αἴτησαί μοι ἐπιμένειν τῷ βίῳ. ταῦτα λέγοντες οὐχ ἡμέραν ἐπιθυμοῦμεν ἁγίαν θεοῦ, ἀλλ' ἡμέραν ἀνθρώπου. διόπερ ἀποθέμενοι τὴν φιλοζωίαν καὶ τὸ ἐπιθυμεῖν ἀνθρωπίνην ἡμέραν, ζητήσωμεν τὴν ἡμέραν ἐκείνην ἰδεῖν, ἐν ᾗ τευξόμεθα τῆς ἐν Χριστῷ Ἰησοῦ μακαριότητος, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. 18.t Εἰς τὸ «ὁ λόγος ὁ γενόμενος παρὰ κυρίου πρὸς Ἱε ρεμίαν λέγων· ἀνάστηθι καὶ κατάβηθι εἰς τὸν οἶκον τοῦ κεραμέως» μέχρι τοῦ «τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμὸν καὶ συριγμόν». Ὁμιλία ιηʹ. 18.1 ∆ύο εἰσὶν ἑξῆς ὁράσεις αἱ ἀνεγνωσμέναι Ἱερεμίου· ὧν ἡ μὲν προτέρα περιέχει τὰ περὶ τοῦ ἐν τῇ χειρὶ τοῦ κεραμέως πηλίνου σκεύους, ὅπερ ἐπιδέχεται μετὰ τὴν συντριβὴν ἐπανόρθωσιν (ἀναπλά σασθαι γὰρ αὐτὸ δυνατόν ἐστιν), ἡ δὲ ἑτέρα ὅρασις περιέχει τὰ περὶ τοῦ ὀστρακίνου βίκου, οὗ καταχθέντος οὐκ ἔστι θεραπεία. ὅτε μὲν γὰρ πήλινον ἦν, εἰ κατεάχθη, κἂν ἤδη μεμορφωμένον ᾖ, ἐπεὶ πήλινον ἦν, ἐνεδέχετο πάλιν εἶναι φύραμα δεύτερον καὶ κτισθῆναι δεύτερον· ὅτε δὲ μετὰ τὸ πήλινον γέγονεν ἤδη ὀστράκινον καὶ ὑπὸ τοῦ πυρὸς ἐστόμωται, τότε οὐχ οἷόν <τε> ἦν μετὰ τὴν συντριβὴν τοῦ ὀστρακίνου θεραπείαν γενέσθαι αὐτῷ. τί οὖν βούλεται ταῦτα, πρότερον ἐν περι νοίᾳ κατανοήσωμεν, εἶτα ἐὰν δοθῇ κατὰ λέξιν ἐξετάσωμεν. ὅσον ἐσμὲν ἐν τῷ βίῳ τούτῳ, μορφούμεθα, ἵν' οὕτως ὀνομάσω διὰ τὸ πήλινον ἡμῶν σκεῦος, κεραμευτικῶς καὶ μορφούμεθα ἤτοι κατὰ κακίαν ἢ κατὰ ἀρετήν. πλὴν οὕτως μορφούμεθα ὡς ἐπιδέχεσθαι καὶ τὴν κακίαν ἡμῶν συντριβῆναι, ἵνα γένηται καινὸν κτίσμα βέλτιον, καὶ τὴν προκοπὴν ἡμῶν ἀναλυθῆναι μετὰ τὴν μόρφωσιν αὐτῆς εἰς σκεῦος πήλινον. ἐπὰν δὲ μετὰ τὸν ἐνεστῶτα αἰῶνα ἥκωμεν, πρὸς τῷ τέλει γενόμενοι τῆς ζωῆς, ἔπειτα πυρωθέντες ἤτοι ὑπὸ τοῦ πυρὸς τῶν πεπυρωμένων τοῦ πονηροῦ βελῶν γενώμεθα ὁτιπ<οτ>οῦν γινόμεθα ἢ ὑπὸ τοῦ θείου πυρός (ἐπεὶ καὶ «ὁ θεὸς ἡμῶν πῦρ καταναλίσκον» ἐστίν), ἐὰν γενώμεθά φημι ὑπὸ τοιοῦδε ἢ τοιοῦδε πυρὸς ὅτιποτ' ἂν γενώμεθα, ἐὰν συντριβῶμεν, εἴτε ἀπὸ τοῦ καλὰ σκεύη γεγονέναι συνετρίβημεν καὶ ἀπολώλαμεν εἴτε ἀπὸ τοῦ μοχθηρὰ σκεύη γεγονέναι, οὐκ ἀνακτιζόμεθα οὐδὲ ἐπιδέχεται ἡμῶν ἡ κατασκευὴ βελτίωσιν. διὰ τοῦτο ὅσον ἐσμὲν ἐνθάδε οἱονεὶ ἐν χειρὶ τοῦ κεραμέως ὄντες, κἂν διαπέσῃ τὸ σκεῦος ἀπὸ τῶν χειρῶν αὐτοῦ, ἐπιδέχεται θεραπείαν καὶ τὸ ἀνακτισθῆναι. ταῦτα μὲν ὀλίγῳ προχειρότερον, πρὶν τὸ κατὰ τὸ λεῖπον ἐξετάσωμεν τῷ λόγῳ, εἰς τὰ δύο εἴδη τῶν ἀγγείων, τό τε πήλινον καὶ οὐδέπω ἀπωστρακισμένον καὶ τὸ δεύτερον τὸ ἤδη ὄστρακον γεγενημένον λελέχθω. 18.2 Ἴδωμεν δὲ ἀπ' αὐτῆς τῆς λέξεως τὰ λεγόμενα περὶ τοῦ πηλίνου ἀγγείου τοῦ ἐν τῇ χειρὶ τοῦ κεραμέως, καὶ πῶς αὐτὸς ὁ ἐν τῷ προφήτῃ λόγος, ὁ κύριος ὁ προφητεύων ἐν αὐτῷ, ἀφορμὰς δίδωσι καὶ ἄλλας οὐ βραχείας τῆς ἑρμηνείας τῶν κατὰ τὸ πλάσμα τὸ ἐν τῇ χειρὶ τοῦ κεραμέως. «ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ κυρίου λέγων· ἀνάστηθι καὶ κατάβηθι εἰς οἶκον τοῦ κεραμέως». ἄνω ἐστὶν ὁ Ἱε ρεμίας,