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

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 the clay was ruined in his hands; and again he made it another vessel, as it seemed good in his sight to make." But I do not know what the pro phet saw when he was at the potter's. For he saw the potter working; the vessel that was made was of clay; the vessel was ruined. Why did he not say precisely: he let the vessel go from his hand, nor did he assign the cause to the potter? But since the word is concerning living vessels, which are ruined of their own accord, for this reason it is said: "the vessel fell from his hands." Take heed therefore to yourself, lest being in the hands of the potter and still being formed, you fall from his hands of your own accord. For "no one" snatches "out of his hands," according to what is said in the Gospel according to John. However it is not written that as no one snatches, so no one falls from his hands; for free will is free. And I say: no one will snatch from the hand of the shepherd, from the hand of God no one is able to take us; but we are able, through neglect, to fall from his hands. 18.4 "And the word of the Lord came to me, saying: As the potter, shall I not be able thus to deal with you, O house of Israel? says the Lord." Each one understands what is written according to his ability, the one more superficially, as if taking the sense from a surface spring, the other more deeply, as if drawing it from a well. And both can be edified, since the same thing is a spring to the one, but a well to the other. The Gospel testifies, when it recounts the story of the Samaritan woman; for there the same thing is called a "spring" and a "well", and in turn it is sometimes called a spring and sometimes a well. But let the one who is able understand, that he may know that the same thing in substance is a spring to the superficial person, but a well to the deeper person. This is a prelude for me to the coming exposition, on account of the clay vessel that fell from the hand of the potter and was formed again. Some have regarded these things more simply and have understood. I will set before you their account and their exposition; after these things, if we have anything deeper, we will explain this also. It is possible, they say, that the things concerning the resurrection are here signified. For if the clay vessel fell from the hands of the potter, and from the same material of the same clay he makes "it another vessel as it seemed good in his sight", God the potter of our bodies, the creator of our frame, is able, when this falls and is broken for any reason whatsoever, to take it up again and renew it and make it a more beautiful and better "vessel, another one, as it seemed good in his sight to make". Let this exposition also have grace. 18.5 But let us hear the Lord himself explaining and saying: "As the potter, shall I not be able thus to deal with you, O house of Israel? says the Lord. Behold, as the clay of the potter, so are you in my hands. At one time I will speak concerning a nation and a kingdom, to pluck them up and to destroy, and that nation shall turn from their evils against which I spoke to it, and I will repent of the evils which I purposed to do to them. And at another time I will speak concerning a nation and a kingdom, to build up and to plant, and they shall do evil things before me, so as not to hear my voice, and I will repent concerning the good things which I spoke of doing for them, says the Lord." This matter concerning the potter's house we see refers not to any one individuals, but to two nations; for he says from the beginning <ὅτι> he is about to speak concerning nations, that he may suggest something to those who are able to hear secret mysteries: "At one time I will speak concerning a nation." Seek both the "at one time" and the former nation, <ἐφ' ὃ λαλεῖ> things of destruction on account of their sins; and having spoken the things of destruction on account of their sins, he nonetheless promises that if they repent, he will repent of the evils which he spoke of doing to them. And again he speaks concerning another, a second nation, "to build up and to

εἰς τὸν τοῦ κεραμέως οἶκον καὶ διηγεῖται ἃ ἐθεάσατο λέγων· «καὶ ἰδοὺ αὐτὸς ἐποίει ἔργον ἐπὶ τῶν χειρῶν αὐτοῦ, καὶ διέπεσε τὸ ἀγγεῖον ὃ αὐτὸς ἐποίει ἐν τῷ πηλῷ ἐν ταῖς χερσὶν αὐτοῦ· καὶ πάλιν ἐποίησεν αὐτὸ ἕτερον ἀγγεῖον, καθὼς ἤρεσεν ἐναντίον αὐτοῦ ποιῆσαι». ἀλλ' οὐκ οἶδα τί ἑώρακεν ὁ προ φήτης παρὰ τῷ κεραμεῖ γενόμενος. εἶδε γὰρ ἐργαζόμενον τὸν κεραμέα· πήλινον ἦν τὸ σκεῦος τὸ γεγενημένον· διέπεσε τὸ σκεῦος. τί ἀκρι βῶς οὐκ εἶπεν· ἀφῆκε τὸ σκεῦος ἐκ τῆς χειρὸς αὐτοῦ, οὐδὲ τῷ κεραμεῖ ἀνέθηκε τὴν αἰτίαν; ἀλλ' ἐπεὶ ὁ λόγος ἐστὶ περὶ ἐμψύχων σκευῶν, ἅτινα παρ' ἑαυτὰ διαπίπτει, διὰ τοῦτο εἴρηται· «διέπεσε τὸ σκεῦος ἀπὸ τῶν χειρῶν αὐτοῦ». πρόσεχε οὖν καὶ σὺ σαυτῷ, μήποτε ἐν ταῖς χερσὶν ὢν τοῦ κεραμέως καὶ ἔτι πλασσόμενος παρὰ σαυτὸν διαπέσῃς ἐκ τῶν χειρῶν αὐτοῦ. «οὐδεὶς» μὲν γὰρ ἁρπάζει «ἐκ τῶν χειρῶν αὐτοῦ» κατὰ τὰ εἰρημένα ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ. οὐ μὴν γέγραπται ὅτι ὡς οὐδεὶς ἁρπάζει, οὕτως οὐδεὶς διαπίπτει ἐκ τῶν χειρῶν αὐτοῦ· τὸ γὰρ αὐτεξούσιον ἐλεύθερόν ἐστι. καί φημι· οὐδεὶς μὲν ἁρπάσει ἐκ τῆς χειρὸς τοῦ ποιμένος, ἐκ τῆς χειρὸς τοῦ θεοῦ οὐδεὶς δύναται ἡμᾶς λαβεῖν· δυνάμεθα <δὲ> ἡμεῖς ἀμελήσαντες δια πεσεῖν ἐκ τῶν χειρῶν αὐτοῦ. 18.4 «Καὶ ἐγένετο λόγος κυρίου πρός με λέγων· εἰ καθὼς ὁ κεραμεὺς οὕτως οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς, οἶκος Ἰσραήλ; φησὶ κύριος». ἕκαστος κατὰ δύναμιν νοεῖ τὰ γεγραμμένα, ὁ μὲν ἐπιπολαιότερον οἷον ὡς ἐξ ἐπιπέδου πηγῆς λαμβάνων τὸν νοῦν ἀπ' αὐτῶν, ὁ δὲ βαθύτερον ὡς ἀπὸ φρέατος ἀνιμῶν. καὶ δύνανται ἀμφότεροι ὠφελεῖ σθαι, ἐπεὶ τὸ αὐτὸ τῷ μέν ἐστι πηγή, τῷ δὲ φρέαρ. μαρτυρεῖ τὸ εὐαγγέλιον, ἡνίκα διηγεῖται τὰ περὶ τῆς Σαμαρίτιδος· ἐκεῖ γὰρ ὀνο μάζεται τὸ αὐτὸ «πηγὴ» καὶ «φρέαρ», καὶ ἀνὰ μέρος ποτὲ λέγεται πηγὴ καὶ ποτὲ φρέαρ. κατανοείτω δὲ ὁ δυνάμενος, ἵνα εἰδῇ ὅτι τὸ αὐτὸ τῇ ὑποστάσει τῷ μὲν ἐπιπολαίῳ πηγή ἐστι, τῷ δὲ βαθυτέρῳ φρέαρ ἐστί. προοίμιόν μοι τοῦτό ἐστι τῆς μελλούσης διηγήσεως διὰ τὸ ἀγγεῖον τὸ πήλινον τὸ διαπεσὸν ἀπὸ τῆς χειρὸς τοῦ κεραμέως καὶ αὖθις πλασθέν. τινὲς ἐθεώρησαν ταῦτα ἁπλούστερον καὶ ἐνόησαν. παραθήσομαι ὑμῖν τὸν ἐκείνων λόγον καὶ τὴν διήγησιν· μετὰ ταῦτα ἐάν τι ἔχωμεν βαθύτερον καὶ τοῦτο διηγησόμεθα. δύναται, φασίν, ἐνταῦθα δηλοῦσθαι τὰ περὶ τῆς ἀναστάσεως. εἰ γὰρ τὸ πήλινον ἀγ γεῖον διέπεσεν ἀπὸ τῶν χειρῶν τοῦ κεραμέως καὶ ἀπὸ τῆς αὐτῆς ὕλης τοῦ πηλοῦ τοῦ αὐτοῦ ποιεῖ «αὐτὸ ἀγγεῖον ἕτερον καθὼς ἤρεσεν ἐνώπιον αὐτοῦ», δύναται ὁ κεραμεὺς θεὸς τῶν σωμάτων ἡμῶν, ὁ δημιουργὸς τῆς κατασκευῆς ἡμῶν, ἐπὰν διαπέσῃ τοῦτο καὶ συντριβῇ καθ' οἵαν δήποτε αἰτίαν, ἀναλαβεῖν αὐτὸ καὶ ἀνακαινῶσαι καὶ ποιῆσαι αὐτὸ ὡραιότερον καὶ βέλτιον «ἀγγεῖον ἕτερον καθὼς ἤρεσεν ἐνώπιον αὐτοῦ ποιῆσαι». Ἐχέτω καὶ αὕτη ἡ διήγησις χάριν. 18.5 αὐτοῦ δὲ ἀκούσωμεν τοῦ κυρίου διηγουμένου καὶ λέγοντος· «εἰ καθὼς ὁ κεραμεὺς οὕτως οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς, οἶκος Ἰσραήλ; φησὶ κύριος. ἰδοὺ ὡς ὁ πηλὸς τοῦ κεραμέως οὕτως ὑμεῖς ἐστε ἐν χερσί μου. πέρας λαλήσω ἐπ' ἔθνος καὶ βασιλείαν τοῦ ἐξᾶραι αὐτοὺς καὶ τοῦ ἀπολλύειν, καὶ ἐπιστρέψει τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὐτῶν ὧν ἐλάλησα πρὸς αὐτό, καὶ μετανοήσω ἀπὸ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς. καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν τοῦ ἀνοικοδομεῖσθαι καὶ καταφυτεύειν, καὶ ποιήσουσι τὰ πονηρὰ ἐναντίον μου τοῦ μὴ ἀκοῦσαι τῆς φωνῆς μου, καὶ μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς, φησὶ κύριος». τοῦτο τὸ κατὰ τὸν οἶκον τοῦ κεραμέως ὁρῶμεν ἀναφέρεσθαι οὐκ ἐπί τινα τῶν καθ' ἕνα, ἀλλ' ἐπὶ δύο ἔθνη· λέγει γὰρ ἀρξάμενος <ὅτι> μέλλει λέγειν περὶ ἐθνῶν, ἵνα τι ὑποβάλῃ τοῖς δυναμένοις ἀκούειν ἀπορρήτων μυστηρίων· «πέρας λαλήσω ἐπὶ ἔθνος». ζήτει καὶ τὸ πέρας καὶ τὸ πρότερον ἔθνος, <ἐφ' ὃ λαλεῖ> τὰ τῆς ἀπωλείας διὰ τὰς ἁμαρτίας αὐτῶν· καὶ λαλήσας τὰ τῆς ἀπωλείας διὰ τὰς ἁμαρτίας, οὐδὲν ἧττον ἐπαγγέλλεται ὅτι ἐὰν μετανοήσωσι, μετανοήσει περὶ τῶν κακῶν ὧν ἐλάλησε τοῦ ποιῆσαι αὐτοῖς. καὶ πάλιν λαλεῖ ἐπ' ἄλλο ἔθνος δεύτερον «τοῦ ἀνοικοδομεῖ σθαι καὶ τοῦ