Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 420] Jerome on Jeremiah 20:1-2

(Chapter 20 — Verses 1, 2) And Phasur, the son of Emmer, a priest who was appointed as the chief in the house of the Lord, heard Jeremiah prophesying these words. And Phasur struck the prophet Jeremiah and sent him into the stocks that were in the upper Benjamin Gate of the house of the Lord. For Phasur, the Septuagint translated as Phascor, which means "blackness of the mouth," and for the stocks, which we have mentioned, the Septuagint and Theodotion translated as "cataract," Symmachus as "instrument of torture" or "torture device," both of which signify torment. But we have called it by the common name of a nerve, which we also read as a type of torture in the Acts of the Apostles, when the apostles Paul and Silas were placed in prison (Acts XVI). But this man was the high priest of the Temple, and he abused the dignity of the Priesthood for evil purposes, not to teach and correct with words, but to terrify with tortures (John XIX). Therefore, both the Savior and the apostle Paul were beaten by order of the high priest (Acts XVI). It is not surprising if today the servants of God are killed by Phaschor, or sent to prison and held in terrible custody. For this power is given by God, so that the faith of the Prophets may be shown. However, the one who kills is not greater, but the one who is slain is stronger. And the Prophet accepts the judgment of God patiently, without protesting the blows, but considering the one who commands. Emmer () sounds like the word from which darkness is often generated, not by the fault of the parent, but by the wickedness of the degenerating. However, the torment by which the Prophet is afflicted seems to be on the right side, which is interpreted as Benjamin; and in the lofty gate, which indicates not truth, but the unjust power of the pontiff.

Source: Commentary on Jeremiah

[AD 420] Jerome on Jeremiah 20:3

(Ver. 3.) And when it dawned on the next day, Phasur brought Jeremiah out of the stocks and Jeremiah said to him: The Lord did not call your name Phasur, but fear from all sides. And here both the name of the high priest and the type of torture are interpreted in the same way as before. However, the name of the high priest is changed, so that it may show the punishment of the future from the name. You will by no means have a blackened face and the unjust rule of power; but you will be led captive to Babylon, for this signifies fear from all sides or all around: that trembling and uncertain of your own safety, you look around here and there, and shrink back at the adversaries coming against you. For fear, which is written in Hebrew as Magur ((Al. Magor)), LXX and Theodotio μέτοικον, that is, a migrant, Aquila's second edition as a foreigner, the first as a watcher, Symmachus as taken away or gathered together.

Source: Commentary on Jeremiah

[AD 420] Jerome on Jeremiah 20:4-6

(Vers. 4-6.) Because this is what the Lord says: Behold, I will make you a terror, along with all your friends, and they will fall by the sword of their enemies, and your eyes will see it. And I will give all of Judah into the hand of the king of Babylon, and he will carry them away to Babylon, and strike them with the sword. And I will give all the wealth (or strength) of this city, and all its labor, and all its precious things (or glory), and all the treasures of the kings of Judah into the hand of their enemies, and they will plunder them, and take them away, and bring them to Babylon. But as for you, Phasur, and all the inhabitants of your house, you will go into captivity, and you will come to Babylon, and there you will die, and there you will be buried, you and all your friends, to whom you have prophesied falsehood. According to the previous interpretation, in which Phasur (also known as Phaschor) had its name changed to Magur (or Magor), all similarly translated it to signify either terror, or sojourning, or removal and relocation, and congregation. And he is being pursued by his friends, about to be seized and handed over to the enemy's hands, and the whole Jewish population is to be occupied by the hands of the Babylonian king, some to be killed by the sword, and others to be led into captivity, and all the riches of both the city and the royal treasures are to be taken by the enemies. And Phasur himself and his entire family are to be led into captivity, and he is to die in Babylon, because he deceived his people with lies, promising not true and sad things, but prosperous things through deceit. At the same time, the patience and prudence of the Prophet are to be noted, as he remains silent when sent to prison, and through silence, he overcomes the injustice. However, he does not conceal what he knows will come to pass, so that at least in this way, the false prophet, the high priest, may cease to sin and implore the mercy of God.

Source: Commentary on Jeremiah

[AD 253] Origen of Alexandria on Jeremiah 20:7

How then does the prophet say, “You deceived me, Lord, and I was deceived”? Can God deceive? I am at a loss how I can accommodate the word. For if through God and his Word I do see something in it, what will be said requires suitable accommodation.…It suffices to express a single useful example for what has been presented. When guiding children, we speak to children; and we do not speak to them as we do to mature people, but we speak to them as children who need training, and we deceive children when we frighten children in order that it may halt the lack of education in youth. And we frighten children when we speak through words of deceit on account of what is basic to their infancy, in order that through the deceit we may cause them to be afraid and to resort to teachers both to declare and to do what is applicable for the progress of children.
We are all children to God, and we need the discipline of children. Because of this, God, since he cares about us, deceives us, even if we do not perceive the deceit beforehand, lest as those who have gone beyond the infant we may no longer be trained through deceit but through acts. In one way the child is led into fear, in another way into progressing in age and crossing beyond the age of childhood.

Source: HOMILIES ON JEREMIAH 19:15.3-5

[AD 253] Origen of Alexandria on Jeremiah 20:7

Perhaps then, as a father wishes to deceive a son in his own interest while he is still a boy, since he cannot be helped any other way unless the boy is deceived, as a healer makes it his business to deceive the patient who cannot be cured unless he receives words of deceit, so it is also for the God of the universe, since what is prescribed has to help the human race. Let the healer say to the patient, “It is necessary that you have surgery, you must be cauterized, but you must suffer severely,” and that patient would not continue. But sometimes he says another thing, and he hides that surgery, the cutting knife, under the sponge, and again he conceals, as I shall call it, under the honey, the nature of the bitter and annoying drug, wanting not to mislead but to heal the one who is cured. With such remedies the whole divine Scripture is filled, and some of what is concealed is pleasant, but some of what is concealed is bitter. If you see a father who threatens as if he hates the son, and who says to the son frightful things and who does not show affection but who conceals love for the son, one knows that he wants to deceive the child. For it is not fitting for the son to be assured of the love of the father, the goodwill of his devotion. For he will be set free and will not be disciplined. That is why he hides the sweetness of the affection and exhibits the bitterness of deceit.By analogy to the father and the healer, such is something of what God does. There are certain bitter things with which he cures the most righteous and wise. For it is necessary to punish every sinner for his sins. “Do not be misled, God is not mocked,” “neither the immoral nor the adulterer nor homosexual nor thief nor drunkard nor reviler nor robber will inherit the kingdom of God.” If this was understood and viewed carefully by those who cannot see the surgical knife beneath the sponge, by those who are unable to understand the bitter medicine beneath the honey, a person would become faint-hearted. For who among us has not been conscious of himself drinking without purpose and getting drunk? Who among us is pure from theft and from the desire to take what is necessary, not as one ought? But see what the Word says, “Do not be misled, for these persons will not inherit the kingdom of God.” It is necessary that the mystery in this passage be concealed, so that most people may not become faint-hearted lest when learning the facts they may expect the final departure not as a rest but as a punishment.… For I know that if I leave, it is necessary that my “wood” be burned in me, and I have reviler wood, and I have the wood of drunkenness, the wood of theft and many other woods built up in my building. You know that all of these things escape the notice of many of those who have believed, and it is good it escapes the notice. And each of us thinks, since he has not been an idolater, since he has not been immoral—would that we were pure in such areas—that after he has been set free from this life, he will be saved. We do not see that “all of us must appear before the judgment seat of Christ, so that each one may receive either good or evil according to what he has done in the body.”

Source: HOMILIES ON JEREMIAH 20:3.2-3

[AD 253] Origen of Alexandria on Jeremiah 20:7

So since the healer sometimes keeps hidden the surgical knife under the tender and soft sponge, and also the father conceals the affection through the appearance of threat, and the deceits—some of which take away the tumors and varicose veins and whatever else weakens the condition of the body … something then such as this is what the prophet has understood that God does in mystery, and he says, when he sees in what ways he was deceived for good reason by God, “You deceived me, Lord, and I was deceived.” It brought him to so great a grace that he prayed and said to God, “Deceive me, if this is beneficial.” For the deceit from God is one thing, the deceit from the Serpent another. See what the woman says to God, “The serpent deceived me, and I ate,” and the deceit from the serpent caused Adam and his woman to leave the paradise of God. But the deceit that happened to the prophet, who said, “You have deceived me, and I was deceived,” brought him to a very great grace of prophecy, by increasing in him power, by bringing him maturity and by being able to serve the will of the word of God without fearing people.Thus, when we also consider these things, for the present and for the future, let us also pray to be deceived by God, and let not the serpent deceive us.

Source: HOMILIES ON JEREMIAH 20:3.4-5

[AD 253] Origen of Alexandria on Jeremiah 20:7

We must understand that the deceit of God is of another kind from our deceit with which we deceive.… God does not tyrannize but rules, and when he rules, he does not coerce but encourages, and he wishes that those under him yield themselves willingly to his direction so that the good of someone may not be according to compulsion but according to his free will.… In sum, God seeks a way, in a manner of speaking, whereby one would want to do with free will what God wishes. The tradition then also was saying to me something like this: He wants to send Jeremiah who prophesies to all of the nations and before all of the nations to the people, but since the prophecies have had something quite gloomy—for they imparted punishments with which each according to his deserts will be punished—and he knew the choice of the prophet, who does not want to prophesy to the people Israel what is bad, for this reason he arranged to say, “Take this cup, and make all the nations to whom I commissioned you drink.” God then ordered Jeremiah to take the cup, but when he urged him in taking the cup of unmixed wine, he says, “And I commission you to all of the nations with this cup of unmixed wine.” But after Jeremiah heard that he was sent to all of the nations as one who supplied them a cup of anger, a cup of punishments, since he did not guess that also Israel was about to drink from the cup of punishment, since he was deceived, he took the cup from which all of the nations drink. After he took the cup, he heard, “And cause Jerusalem to drink first.” Since then it seemed to be one way and happened to him in another, for this reason he then said, “You deceived me, Lord, and I was deceived.”

Source: HOMILIES ON JEREMIAH 20:2.1-2

[AD 420] Jerome on Jeremiah 20:7

The prophet says that he was deceived by the Lord because, when he heard the Lord say in the beginning, “I gave you as a prophet to the nations,” and, again, “Behold, I establish you today over nations and over kingdoms, that you may uproot and destroy and overthrow and dissolve and build and plant,” he believed that none of this was spoken against the people of Judea, but only against the various nations surrounding them, thus leading him to accept his prophetic mission willingly. To the contrary, however, as it turns out, he found himself preaching to a captive Jerusalem that suffered persecution and imprisonment. He also adds, “I have become an object of derision all the day; everyone mocks me,” because they all judged him to be a liar and everything that he had prophesied to them to be a lie. For, as the prophet thought that the future that the Lord predicted was to be realized immediately, the people also expected nothing further to be coming that did not arrive at once. And he continues, in effect, “I announce destruction at the hands of Babylon and the iniquity of the army through which my people are to be oppressed.” Yet, if we follow the Septuagint, which reads, “I will laugh with my bitter message, I will invoke falsehood and misery,” this is the meaning: “I know that the present sorrow is to be exchanged for future joy, according to what is written, ‘Blessed are those who weep now, for they will laugh.’ ” For this reason, I willingly endure misery and iniquity and affliction now, so that I can invoke and even desire them and the brevity of their injury in exchange for eternal happiness.

Source: SIX BOOKS ON JEREMIAH 4:22.2-4

[AD 420] Jerome on Jeremiah 20:7-8

(Verse 7, 8.) You have deceived me, Lord, and I have been deceived (or you have beguiled me, Lord, and I have been beguiled). You were stronger than me and prevailed (or you obtained and were able to). I have become a mockery all day long, everyone mocks me; because now I speak, crying out injustice and devastation (or because with bitter words I will laugh at transgression and call upon misery). The Prophet says he was deceived by the Lord, because from the beginning hearing: I have appointed you as a Prophet to the nations (Jeremiah 1:5). And again: Behold, I have appointed you this day over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build up, and to plant (Jeremiah, 1:10), thinking that he would say nothing against the people of Judah, but rather against the various nations around. Therefore, he gladly accepted the prophecy; and it happened contrary, that while predicting the captivity of Jerusalem, he endured persecutions and hardships. And he accomplished it. I have become a laughingstock all day long, everyone mocks me, because they think that he has been lying about everything and that all the things he predicted would happen were lies. And the Prophet immediately thought that what the Lord had threatened would come true, and the people thought that it would not come any more because it had not come immediately. And I cry out about the destruction of Babylon and the wickedness of the enemies through which my people will be oppressed. But if we follow the Seventy in what they said, that with bitter words I will laugh at their prevarication and call upon their misery, this is the meaning: I know that present sorrow will be exchanged for future joy, according to what is written: Blessed are those who mourn, for they will be comforted (Matthew 5:5); and therefore I willingly endure misery, wickedness, and affliction, so that I may desire and invoke them, and compensate for the brevity of the injustice with the eternity of happiness.

Source: Commentary on Jeremiah

[AD 253] Origen of Alexandria on Jeremiah 20:8-10

And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people, with respect to which he said, “And I said, I will not speak, nor will I call on the name of the Lord.” And again, elsewhere, “I was continually being mocked.” And how great sufferings he endured from the then king of Israel are written in his prophecy. And it is also written that some of the people often came to stone Moses to death. His homeland was not the stones of any place but was instead the people who followed him, among whom also he was dishonored.

Source: COMMENTARY ON THE GOSPEL OF MATTHEW 10:18

[AD 253] Origen of Alexandria on Jeremiah 20:8-10

That people then were sick. There were all kinds of diseases among those who had the name of the people of God. God sent to them the prophets as healers. One of the healers was Jeremiah. He reproved the sinners, since he wanted those who do evil to return. Yet, though needing to hear what was said, they accused the prophet, and they accused before judges similar to themselves. And always the prophet was judged by those who, with respect to his prophecy, had been cured but were not cured because of their own disobedience. It is due to them that he says, “And I said, ‘I will no longer speak nor name the name of the Lord.’ But it happened as a burning fire flaming in my bones, and I am weakened on all sides, and I cannot bear it.” He said, seeing himself as one who always is judged, abused, accused and falsely testified against, “Woe is me, mother. What kind of man did you bear me?” He was not speaking as a man who judges but as one who is judged, and not as one who disputes but one who is disputed over all of the earth. Since those who are sick do not hear him when he advises for their good and well being, he says, “I have not helped.”

Source: HOMILIES ON JEREMIAH 14:2

[AD 373] Athanasius of Alexandria on Jeremiah 20:8-10

For so shall we remain partakers of Christ if we hold fast to the end the Spirit given at the beginning. For he said, “do not quench,” not because the Spirit is placed in the power of people and is able to suffer anything from them, but because bad and unthankful people manifestly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds.… Now they, being without understanding, and deceitful and lovers of sin, walk still as in darkness, not having that “light that lights every one who comes in the world.” Now a fire such as this laid hold of Jeremiah the prophet, when the word was in him as a fire and he said, “I leave every place and am not able to endure it.” And our Lord Jesus Christ, being good and a lover of humankind, came that he might cast this on earth, and he said, “And would that it were already kindled!”

Source: FESTAL LETTERS 3:4

[AD 397] Ambrose of Milan on Jeremiah 20:8-10

I think, too, we cannot leave out of sight that fire when we read that the Lord Jesus baptizes with the Holy Spirit and with fire, as John said in his Gospel. Rightly was the sacrifice consumed, for it was for sin. But that fire was a type of the Holy Spirit, who was to come down after the Lord’s ascension and forgive the sins of all, and who like fire inflames the mind and faithful heart. For this reason, Jeremiah, after receiving the Spirit, says, “It became in my heart as a burning fire flaming in my bones, and I am vile and cannot bear it.”

Source: On the Duties of the Clergy 3.18.103

[AD 397] Ambrose of Milan on Jeremiah 20:8-10

Indeed, Christ, loving Moses, appeared to him in fire, and Jeremiah, having in himself the gift of divine love, said, “There was a burning fire in my bones, and I have become weakened on every side, and I cannot bear it.” Love is good, then, having wings of burning fire as it flies through the breasts and hearts of the saints and consumes whatever is material and earthly but tests whatever is pure and with its fire makes better whatever it has touched. This fire the Lord Jesus sent on earth, and faith shone bright, devotion was enkindled, love was illuminated, and justice was filled with splendor.

Source: ISAAC, OR THE SOUL 8:77

[AD 397] Ambrose of Milan on Jeremiah 20:8-10

Now, God reveals in part and in mystery to those who are worthy, and he sheds forth the Spirit and from his countenance, like a torrent, a brilliant light, so that a person who has been illumined may say, “And there was in my bones a flaming fire, and I am melted on all sides and cannot bear it.” And David says, “Let my sentence come forth from your presence.”

Source: LETTER 49

[AD 407] John Chrysostom on Jeremiah 20:8-10

Jeremiah, having borne many temptations, gave in on these, and when he was rebuked, said, “I will not prophesy, neither will I name the name of the Lord.” And David, too, in many places complains of rebuke. Isaiah also, after many things, admonishes concerning this, saying, “Do not fear the reproach of people, neither be overcome by their reviling.” And again, Christ also to his disciples: “When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad, for great is your reward in heaven.”

Source: HOMILIES ON 2 CORINTHIANS 12:3

[AD 420] Jerome on Jeremiah 20:8-10

Jeremiah says here, in effect: “As I am crying out and saying that the Babylonian army is coming and that the sword of the enemy will plunder us all, the word of the Lord is turned against me as a derision and a reproach, since they believe that the tardiness of a prophecy’s fulfillment is tantamount to a lie. For this reason, I’ve decided within myself that I will no longer speak the word of God to the people of God, nor will I name his name. I am overcome with shame and embarrassment, however, at making this foolish resolution, as what feels like a burning fire is ablaze in my heart and enclosed in my bones, and I am altogether undone and therefore unable to bear it.” For a divine word conceived in the soul, which is not then uttered through the mouth, burns in the chest. This is why Paul said, “If I evangelize, no glory redounds to me, for the need to preach the gospel is incumbent on me. Indeed, woe to me if I fail to preach! If I do so willingly, I have a reward, but if unwillingly, an office is entrusted to me.” Moreover, seeing in Athens a city devoted to idolatry, Paul was incited by the Spirit and became impassioned with his whole mind. Hence, later in the same book we read, “When Silas and Timothy had come from Macedonia, Paul was devoting himself to the word, testifying to the Jews that Jesus is the Messiah.” But a great many teachers in the church even today sustain against themselves similar invective from a number of congregations, hearing their audience say, “Oppose them! Let us oppose them!”

Source: SIX BOOKS ON JEREMIAH 4:23.2-5

[AD 700] Isaac of Nineveh on Jeremiah 20:8-10

For they do not make their journey upon the royal highway as other men, but these giants select for themselves short-cuts, whereby gloriously they journey swiftly to the Heavenly mansions. For this hope so inflames them, as with fire, that they cannot rest from their incessant and headlong course on account of their joy. There comes to pass in them what was spoken by the blessed [Jeremiah], “I said, ‘I shall not remember Him nor speak His name.’ And there was in my heart as it were a flaming fire and it entered into my bones.” Such is the recollection of God in the hearts of people who are drunk with hope on his promises.

Source: ASCETICAL HOMILIES 71

[AD 420] Jerome on Jeremiah 20:9-10

(Verse 9, 10.) Because the word of the Lord has become a reproach to me, and a mockery all day long. And I said: I will not mention him (or I will not call the Lord by name), nor speak any more in his name. But there was as it were a burning fire in my heart, shut up in my bones, and I was weary (or dissolved) in enduring it, and could not bear it. For I heard the reproach of many, and terror on every side (or as they gathered together everywhere), persecute him, and we will persecute him. As I was proclaiming and saying that the Babylonian army was already coming and that all would be plundered by the hostile sword, the word of the Lord came to me as a reproach and mockery, as they considered the delay of the prophecy to be a lie. Therefore, I made up my mind not to speak any longer to the people of God with words, nor to mention His name. But when I was overcome with shame, though timidly and foolishly, it became like a burning fire in my heart, shut up in my bones; and I am weary of holding it in, and I cannot endure it any longer. For the divine word conceived in the mind, not spoken by the mouth, burns in the heart. Therefore, Paul also says: If I preach the Gospel, there is no glory for me. For necessity is laid upon me. Woe to me if I do not preach the Gospel! For if I do this willingly, I have a reward; but if unwillingly, a stewardship is entrusted to me. And when he was in Athens and saw the city given to idolatry, he was stirred up in his spirit and greatly distressed. And shortly after in the same volume we read: 'And when Silas and Timothy were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.' (Acts 18). But even today, many of the Doctors in the Church endure similar things, hearing the condemnation of many that are gathered together against them, saying: 'Persecute them, and let us pursue them.'

Source: Commentary on Jeremiah

[AD 420] Jerome on Jeremiah 20:11

(Verse 11.) All the men, who were peaceful towards me, and guarding my side: if we are deceived in any way, let us prevail against him, and achieve vengeance from him. But the Lord is with me as a strong warrior. When the adversaries rise up, and former friends and peaceful men turn to war, and they want to set traps for us, let us not be greatly concerned; but let us desire to say this which the Prophet speaks: But the Lord is with me as a strong warrior.

Therefore those who persecute me will fall and be weak (or because they have persecuted me and could not understand). Let them be greatly ashamed because they did not understand the everlasting disgrace, which will never be destroyed. Because they have persecuted, they could not understand the prophetic word, and intense confusion followed their ignorance, and they did not understand the everlasting disgrace, which will possess them and will not be erased by any forgetfulness. So let them say what they want, those once peaceful men who guarded my side and desired to deceive, as long as a just man and teacher of the Church after such persecution may obtain such vengeance and rewards.

Source: Commentary on Jeremiah

[AD 215] Clement of Alexandria on Jeremiah 20:12

For God does not hold out against his children when they beg his pity. And for you he will pray purely, held in high honor as an angel of God, and grieved not by you but for you. This is sincere repentance. “God is not mocked,” nor does he give heed to vain words. For he alone searches the innermost recesses of the heart, and hears those that are in the fire, and listens to those who supplicate in the whale’s belly and is near to all who believe, and far from the ungodly if they do not repent.

Source: WHO IS THE RICH MAN THAT SHALL BE SAVED? 41

[AD 420] Jerome on Jeremiah 20:12

The Lord alone is able to certify justice, in the same way that he alone sees the interior of a person’s heart. Hence, Jesus knows the thoughts of people not as an acquired skill, as some allege, but because he is God by nature. Such is what the psalmist sings: “No living creature will be justified in your presence.” If none of those living in virtue are justified, how much more true will this be of those who are dead from sin! Even though the just person knows himself to have God as a defender, the impatience of human fragility desires to see right now what it knows to be coming. Jeremiah also entrusted his cause to God, to the one who said elsewhere, “Vengeance is mine. I will repay, says the Lord.” But the conscience is happy whose cause is entrusted to the Lord, as the apostle said: “Anything that is visible is light.”

Source: SIX BOOKS ON JEREMIAH 4:26.1-2

[AD 420] Jerome on Jeremiah 20:12

Those who are poor in spirit and who have no riches to give them consolation in this world, concerning whom Paul said, “only let us be mindful of the poor,” worshiped the Lord in spirit and gave thanks for being delivered from the hand of the wicked when they obtained vengeance from the Lord. Yet, none of this is due to our merit but to the grace of him who liberated the poor, of him who possesses none of the riches of corrupting pride but has the humility of the poor who are free.

Source: SIX BOOKS ON JEREMIAH 4:27.1

[AD 420] Jerome on Jeremiah 20:12

(Verse 12.) And you, Lord, the tester of the righteous (or the one who tests the righteous), who sees the reins and the heart, may I please see your vengeance from them, for I have revealed my cause to you (Luke 6). The Lord alone is the one who knows how to test righteousness, just as he alone is the one who can see the inner thoughts of the heart. Thus, Jesus, knowing the thoughts of men, is not from advancement, as some may think, but by nature is God. Something similar is also expressed in the Psalms: No one living shall be justified in your sight (Psalm 143:2). If one who lives by virtues will not be justified, how much more so one who is dead because of sins? And even though he knows he has God as his advocate, still in the impatience of human frailty, he desires to see what he knows will come in the future, even now. And he to whom he revealed his cause, who says in another place: Vengeance is mine, and I will repay, says the Lord (Deut. 32:35). But happy is the conscience for whom the cause is revealed to the Lord (Heb. 10:30), as the Apostle says: Everything that is revealed is light (Eph. 5:13).

Source: Commentary on Jeremiah

[AD 420] Jerome on Jeremiah 20:13

(Verse 13) Sing to the Lord, praise the Lord, for he has delivered the soul of the poor from the hand of the wicked. The one who is poor in spirit and does not have riches, which have received their consolation in this world, about which Paul also speaks: Only that we should be mindful of the poor (I Cor. 13), when he has obtained vengeance from the Lord, praises the Lord in spirit, and boasts of being delivered from the hand of the wicked. However, all this happens not by our merit, but by the grace of Him who freed the poor, and it does not have the riches of the falling pride, but the humility of the freed poor.

Source: Commentary on Jeremiah

[AD 397] Ambrose of Milan on Jeremiah 20:14-18

How much dissatisfaction do we see that even the brief stages of our lives bring on us! The boy longs to be a young man. The young man counts the years when he will be older. The mature man, ungrateful for the blessing of being in the prime of life, eagerly desires the honor associated with old age. Thus, to all there comes naturally a desire for change, simply because we become dissatisfied with what we are now. Therefore, even the very things that we have wished for become wearisome to us on their enjoyment, and what we have desired to obtain we reject on its attainment. Consequently, holy people have not without reason lamented their prolonged sojourning here: David lamented it, Jeremiah lamented it, Elijah lamented it. If we can believe wise people, even those in whom the divine Spirit spoke were hastening to better things.

Source: On the Death of Satyrus 2.124-25

[AD 420] Jerome on Jeremiah 20:14-18

(Verse 14 and following) Cursed be the day in which I was born, the day in which my mother bore me, let it not be blessed. Cursed be the man (or person) who brought the news to my father, saying, 'A male child is born to you,' and made him rejoice as if with joy. Let that man be like the cities that the Lord overthrew without regret; let him hear the cry in the morning and the wailing at noonday, because he did not kill me from the womb to be my mother's grave, and her womb forever pregnant. Why did I come forth from the womb to see labor and sorrow, and that my days should be consumed in confusion? Those who consider that the souls were in heavenly things, and were precipitated from a better to a worse state, make use of this and similar testimonies, which indeed imply that it is better to dwell in heavenly things than in earthly things and to assume a body of humility: certain new things, or rather old, seeking arguments for their heresy. But we, on the other hand, reading that of the blessed Job: Cursed be the day wherein I was born; and the night in which it was said, There is a man child conceived (Job 3:3). And cursed is the man who announced to my father, saying, a boy is born to you, we fit this testimony, namely that it is better not to exist than to live in torments, according to what is written: Death is rest for a man, to whom God has closed his way (Sirach. XXII, 11). And again: Why is light given to the miserable, and life to those who are bitter of soul (Job. III, 20)? And in the Gospel we read a simple statement: It would have been better for him if he had not been born (Matthew XXVI, 24): not that there is anyone who has not been born; but that it is better not to exist than to be in a bad state. For it is one thing to not exist at all, another to exist but suffer without any respite, just as we prefer a peaceful death to a miserable life. Hence Amos refers to it as a day of darkness, a day of affliction (Amos, V). And Jacob, because he had lived in labor and distress, calls the days of his life few and evil (Gen. XLVII). And the Apostle Paul says: Who gave himself for our sins, that he might deliver us from the present evil world (Gal. I, 4). And again: Redeeming the time, because the days are evil (Ephes. V, 16). The Hebrews calculate the fifth month, when Jerusalem was captured and the Temple was destroyed, as the birth of Jeremiah, with certain and extraordinary arguments. But if they can prove this, I do not know how they can interpret the testimony of Job, unless perhaps they consider that day as a certain prefiguration and prophecy of the future destruction of the Temple. And I think that the similarity of the destroyed cities to Sodom and Gomorrah is mentioned, and every time is in mourning, so that there is a cry and a wailing in the morning and at midday. But what he brings forward: 'Whoever does not kill me in the womb, they think signifies God.' So that, he says, there would be eternal conception for me, which are all said hyperbolically. Finally, he explains the reasons why he prefers death to life, and indeed that not existing at all is better than existing badly, adding: 'Why did I come forth from the womb to see toil and sorrow, and that my days should be consumed in confusion?'

Source: Commentary on Jeremiah

[AD 430] Augustine of Hippo on Jeremiah 20:14-18

The apostle says, “God commends his charity toward us, because when as yet we were sinners, Christ died for us. Much more now that we are justified in his blood shall we be saved through him from the wrath.” Of this wrath he says, “We were by nature children of wrath even as the rest.” Of this wrath Jeremiah says, “Cursed be the day when I was born.” Of this wrath holy Job says, “Let the day perish wherein I was born.” Of this wrath the same Job says again, “Man born of a woman, living for a short time, is filled with many miseries.”

Source: AGAINST JULIAN 6:24.77-78