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

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 to "And your eyes will shed tears, because the flock of the Lord has been shattered." Homily 12. 12.1 What the prophet is commanded by God to say ought to be worthy of God, [but] it appears that it is not worthy of God if we remain on the literal level, so that someone else hearing the literal text would say: These writings are folly. A soulish man will say this; for "the soulish man does not accept the things of the Spirit of God, for they are folly to him." See then what the text says. "And you shall say to this people: Thus says the Lord, the God of Israel." What "the Lord, the God of Israel" says, let it be worthy of the Lord, the God of Israel. "Every wineskin will be filled with wine. And it will be, if they say to you: 'Knowing, shall we not know that every wineskin will be filled with wine?'" And those who answer, as standing on the literal sense, say these things and say that they have known that "every wineskin will be filled with wine," they are lying; for not "every wineskin will be filled with wine." For there are wineskins filled with oil or another liquid substance, and some even remain empty. Therefore they lie; for not "every wineskin will be filled with wine." And the people answer, saying, "Knowing, shall we not know that every wineskin will be filled with wine?" This will receive from us, as far as possible, such an explanation. If we know the differences of wines and what is said about them, then consequently we will see concerning the wineskins that it is true that "every wineskin will be filled with wine." For if someone is good, so to speak, a wineskin among wineskins, he will be filled with wine according to his own goodness. Or if he is, as in the comparison of wineskins and the judgment concerning them, wicked, he himself will be filled with wicked wine according to his wickedness. How then is it possible to understand from scripture concerning the different wines? Concerning the worse ones, such things are written: "For their vine is of the vine of Sodom, and their shoot is from Gomorrah; their grape is a grape of gall, a cluster of bitterness is theirs; their wine is the venom of dragons, and the incurable venom of asps." But concerning the better ones: "your cup intoxicating me as the best," and wisdom calls to her own mixing bowl, saying, "Come, eat my bread, and drink the wine I have mixed for you." There is then a wine from Sodom and there is a wine which wisdom mixes. And again: "A vineyard came to be for my beloved on a horn in a fertile place," planted by God, the one called the vine of Sorek, being a certain Choice and Wondrous one. And there is also a certain vine of the Egyptians, which God strikes according to what is written that "God struck their vine with hail, and their sycamore trees with frost." 12.2 Understand for me then that all humans are now tropologically receptive of wine. And for this reason I call them wineskins and I say that the wicked one is filled with "wine of the vine of Sodom," is filled with the wine of Egypt and the wine of the enemies of Israel, but the holy and benefited one is filled with wine from the vine of Sorek and with the wine about which it is written, "your cup intoxicating as the best," and again the holy one is filled with the wine which wisdom mixed. Let these things then be understood by me in terms of vice and virtue, so that "every wineskin is filled with wine" may be considered. But if it is necessary to see also the things because of vice and virtue—punishments because of vice, and blessings and promises because of virtue—let us demonstrate from the sacred writings how punishments and promises are called wine: "Take the cup of this unmixed wine, and you will give it to drink to all the nations to which I will send you." Jeremiah says these things; to which he adds, "and they will drink and vomit and be driven mad and fall."

Jeremiam (homiliae 12-20) Εἰς τὸ "καὶ ἐρεῖς πρὸς τὸν λαόν τοῦτον· τάδε λέγει κύριος ὁ θεὸς Ἰσραήλ· πᾶς ἀσκὸς πληρωθήσεται οἴνου" μέχρι τοῦ "καὶ κατάξουσιν οἱ ὀφθαλμοὶ ὑμῶν δάκρυα, ὅτι συνετρίβη τὸ ποίμνιον τοῦ κυρίου". Ὁμιλία ιβʹ. 12.1 Ὃ προστάσσεται ὁ προφήτης λέγειν ὑπὸ θεοῦ, ὀφείλει ἄξιον εἶναι τοῦ θεοῦ, [οὐ] φαίνεται δὲ ὅτι οὐκ ἄξιόν ἐστι τοῦ θεοῦ, μενόντων ἡμῶν ἐπὶ τοῦ γράμματος, ὥστε εἰπεῖν ἄλλον τινὰ ἀκού σαντα τοῦ γράμματος· μωρία ἐστὶ ταῦτα τὰ γράμματα. τοῦτο δὲ ἐρεῖ ψυχικός· «ψυχικὸς» γὰρ «ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύμα τος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστιν». ὅρα οὖν τὴν λέξιν τί φησιν. «καὶ ἐρεῖς πρὸς τὸν λαὸν τοῦτον· τάδε λέγει κύριος ὁ θεὸς Ἰσραήλ» ὃ λέγει «κύριος ὁ θεὸς Ἰσραήλ, ἄξιον ἔστω κυρίου τοῦ θεοῦ Ἰσραήλ» πᾶς ἀσκὸς πληρωθήσεται οἴνου· καὶ ἔσται ἐὰν εἴπωσι πρός σε· μὴ γνόντες οὐ γνωσόμεθα ὅτι πᾶς ἀσκὸς πληρωθήσεται οἴνου»; καὶ οἱ ἀποκρινόμενοι <εἰ> ἐπὶ τοῦ ῥητοῦ ἑστῶτες ταῦτά φασι καὶ λέγουσιν ἐγνωκέναι ὅτι «πᾶς ἀσκὸς πληρωθήσεται οἴνου», ψεύδονται· οὐ γὰρ «πᾶς ἀσκὸς πληρωθήσεται οἴνου». εἰσὶ γοῦν ἀσκοὶ ἐλαίου πληρούμενοι ἢ ἄλλης ὑγρᾶς οὐσίας, <τινὲς δὲ καὶ μένουσι κενοί.> ψεύδονται ἄρα· οὐ γὰρ «πᾶς ἀσκὸς πληρωθήσεται οἴνου». καὶ ὁ λαὸς ἀποκρίνεται φάσκων· «μὴ γνόντες οὐ γνωσόμεθα ὅτι πᾶς ἀσκὸς πληρωθήσεται οἴνου»; ἅπερ διηγήσεως κατὰ τὸ δυνατὸν ἡμῖν τοιᾶσδε τεύξεται. ἐὰν εἰδῶμεν τὰς τῶν οἴνων διαφορὰς καὶ τὰ λεγόμενα περὶ αὐτῶν, καὶ ἀκολούθως αὐτοῖς περὶ τῶν ἀσκῶν ὀψόμεθα ὅτι ἀληθές ἐστι τὸ «πᾶς ἀσκὸς πληρωθήσεται οἴνου». εἴτε γὰρ ἀγαθός τίς ἐστιν, ἵν' οὕτως ὀνομάσωμεν, ἐν ἀσκοῖς ἀσκός, πληρωθήσεται οἴνου κατὰ τὴν ἑαυτοῦ ἀγαθότητα. εἴτε ἐστίν, ὡς ἐν συγκρίσει ἀσκῶν καὶ τῇ κρίσει τῇ περὶ αὐτῶν, μοχθηρός, καὶ αὐτὸς κατὰ τὴν μοχθηρίαν αὐτοῦ πληρωθήσεται οἴνου μοχθηροῦ. πῶς οὖν ἔστιν ἀπὸ τῆς γραφῆς λαβεῖν περὶ τῶν διαφόρων οἴνων; περὶ μὲν τῶν χειρόνων τοιαῦτα γέγραπται· «ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόρρας· ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτοῖς· θυμὸς δρακόντων ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος». περὶ δὲ τῶν κρειττόνων· «τὸ ποτήριόν σου μεθύσκον με ὡς κράτιστον», καὶ ἡ σοφία συγκαλεῖ ἐπὶ τὸν ἑαυτῆς κρατῆρα λέγουσα· «ἔλθετε, φάγετε τὸν ἐμὸν ἄρτον, καὶ πίετε οἶνον ὃν κεκέρακα ὑμῖν». ἔστιν οὖν οἶνος ἀπὸ Σοδόμων καὶ ἔστιν οἶνος, ὃν ἡ σοφία κίρνησιν. καὶ πάλιν· «ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι ἐν τόπῳ πίονι», πεφυτευμένη ὑπὸ τοῦ θεοῦ, ἡ καλουμένη ἄμπελος Σωρήκ, Ἐκλεκτή τις οὖσα καὶ Θαυμαστή. ἔστι δέ τις καὶ ἄμπελος Αἰγυπτίων, ἣν πατάσσει ὁ θεὸς κατὰ τὸ γεγραμμένον ὅτι «ἐπάταξεν ὁ θεὸς ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς συκαμίνους αὐτῶν ἐν πάχνῃ». 12.2 Κατανόησον οὖν μοι πάντας ἀνθρώπους εἶναι τροπικῶς νῦν χωρητικοὺς οἴνου. καὶ ὀνομάζω αὐτοὺς κατὰ τοῦτο ἀσκοὺς καὶ λέγω ὅτι ὁ μὲν φαῦλος πεπλήρωται «οἴνου ἀμπέλου Σοδόμων», πεπλήρωται οἴνου Αἰγυπτίου καὶ οἴνου τῶν ἐχθρῶν τοῦ Ἰσραήλ, ὁ δὲ ἅγιος καὶ ὠφελημένος πεπλήρωται οἴνου ἀπὸ ἀμπέλου Σωρὴκ καὶ οἴνου περὶ οὗ γέγραπται· «τὸ ποτήριόν σου μεθύσκον ὡς κρά τιστον», καὶ πάλιν πεπλήρωται οἴνου ὁ ἅγιος, ἀφ' οὗ ἐκέρασεν ἡ σοφία. ταῦτα μὲν οὖν νοείσθω μοι κατὰ τὴν κακίαν καὶ τὴν ἀρετήν, ἵνα θεωρηθῇ τὸ «πᾶς ἀσκὸς οἴνου πληροῦται». εἰ δὲ δεῖ ἰδεῖν καὶ τὰ διὰ τὴν κακίαν καὶ τὴν ἀρετήν, κολάσεις μὲν τὰς διὰ τὴν κακίαν, εὐλογίας δὲ καὶ ἐπαγγελίας τὰς διὰ τὴν ἀρετήν, παραστήσωμεν ἀπὸ τῶν ἱερῶν γραμμάτων, τίνα τρόπον αἱ κολάσεις καὶ αἱ ἐπαγγελίαι οἶνος λέγεται· «λάβε τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου τούτου, καὶ ποτιεῖς πάντα τὰ ἔθνη πρὸς ἃ ἐγὼ ἐξαποστελῶ σε πρὸς αὐτούς». Ἱερεμίας ταῦτα λέγει· ᾧ ἐπιφέρει· «καὶ πίονται καὶ ἐξεμέσονται καὶ ἐκμανήσονται καὶ πεσοῦνται».