Jeremiah, like Isaiah, is one of the major prophets, not of the minor, like the others from whose writings I have just given extracts. He prophesied when Josiah reigned in Jerusalem and Ancus Martius at Rome, when the captivity of the Jews was already at hand; and he continued to prophesy down to the fifth month of the captivity, as we find from his writings. Zephaniah, one of the minor prophets, is put along with him, because he himself says that he prophesied in the days of Josiah; but he does not say till when. Jeremiah thus prophesied not only in the times of Ancus Martius but also in those of Tarquinius Priscus, whom the Romans had for their fifth king. For he had already begun to reign when that captivity took place.

King Josiah’s father was Amon, an impious man. His grandfather was Manasseh, who had instructed Josiah’s father in his impiety. Josiah, on the contrary, went the exact opposite of them, siding with the party of the godly. His children, however, showed no interest in their father’s virtue and imitated their forefathers’ godlessness. Knowing this in advance, therefore, the God of all elected the prophet in the thirteenth year of Josiah’s reign and commanded him to foretell the calamities that would befall both city and people.

Moreover, this calling, which works through the opportune circumstances of history, whether this calling is in individuals or in peoples or in humankind itself, comes from a decree both lofty and profound. To this relates the following passage: In the womb have I sanctified you.

God’s choice of Jeremiah was not without basis: knowledge preceded it. Notice it says that God had knowledge and then he consecrated, for he knows everything before it happens. Now, he employed the word consecrated, meaning he appointed. Then God also mentions the task for which he selected him: I appointed you as prophet to the nations. Thus, he prophesies not only concerning the fortunes of the Jews but also the other nations. I replied, O Lord and Master that you are, see, I do not know how to speak, because I am a child. The prophet recognized the one addressing him. This is why he called him by a title having to do with lordship. When the mighty Moses was once speaking, remember, and wanted to learn the divine name, the Lord said, I am the one who is.^[1] He imitates Moses’ timidity by saying youth is not up to prophesying. The Lord, however, urges him not to put forward the excuse of youthfulness but to do as he is told.

We forget that the words Let us make man according to our image and according to our likeness^[1]apply to each person. When we fail to remember the one who formed a person in the womb, and formed all people’s hearts individually and understands all their works,^[2] we do not perceive that God is a helper of those who are lowly and inferior, a protector of the weak, a provider of shelter of those who have been given up in despair and Savior of those who have been given up as hopeless.^[3]

So, if God still forms human beings, shall we not be guilty of audacity if we think of the generation of children as something offensive when even the Almighty is not ashamed to make use of them in working with his undefiled hands.

Read the word of God that was spoken to Jeremiah, Before I formed you in the womb, I knew you. God not only forms us in the womb; he also breathes on us as he did at the first creation, when the Lord God formed man and breathed into him the breath of life.^[1] And God could not have known a person in the womb, except in his entire nature: And before you came forth out of the womb, I sanctified you. Well, was it then a dead body at that early stage? Certainly not. For God is not the God of the dead but of the living.

The embryo therefore becomes a human being in the womb from the moment that its form is completed. The law of Moses,^[1] indeed, punishes with due penalties the one who shall cause an abortion, inasmuch as there exists already the rudiment of a human being that has imputed to it even now the condition of life and death, since it is already liable to the issues of both, although, by living still in the mother, it for the most part shares its own state with the mother.

The Word of God is the one who forms us in the womb, as he says to Jeremiah, Before I formed you in the womb, I knew you. Before you came forth from the belly, I sanctified you and appointed you to be a prophet among the nations. And Paul, too, says this in the same way, But when it pleased God, who separated me from my mother’s womb, that I might declare him among the nations.^[1]

He is not ashamed to assume flesh, who is the creator of those very parts. Who tells us this? The Lord said to Jeremiah: Before I formed you in the belly, I knew you. Before you came forth out of the womb, I made you holy. If, then, in making humanity he was not ashamed of the contact, was he ashamed in making for his own sake the holy flesh, the veil of his Godhead? It is God who even now creates children in the womb, as it is written in Job, Didn’t you pour me out as milk and curdled me like cheese? You have clothed me with skin and flesh and have knit me together with bones and sinews.^[1] There is nothing polluted in the human frame unless a person defiles it with fornication and adultery. God, who made Adam, also made Eve. Both male and female were formed by God’s hands. None of the parts of the body as formed from the beginning are polluted.

This, too, seems unworthy to pass over in silence in praise of John. Although he was not yet born, yet already he prophesies and, while still in the enclosure of his mother’s womb, confesses the coming of Christ with movements of joy since he could not do so with his voice. . . . In this regard I think that the prophetic phrase is appropriate that says, Before I formed you in the womb I knew you, and before you were born I consecrated you. We ought not to marvel that after he was put in prison by Herod, from his confinement he continued to announce Christ to his disciples, when even confined in the womb he preached the same Lord by his movements.

It was not that Jeremiah existed before he was conceived, as some heretics suppose, but that the Lord foreknew Jeremiah to be coming, the Lord to whom what does not yet exist is already present, in accordance with what the apostle said of him: who calls that which is not as though it were.^[1] But we also ought to understand Jeremiah’s consecration in the womb according to the apostle’s word: When it pleased him, he set me apart from my mother’s womb and called me by his grace, to reveal his Son in me, that I might proclaim him to the nations.^[2] John the Baptist similarly was consecrated in the womb, where he received the Holy Spirit and leaped and spoke through his mother’s mouth.^[3] Furthermore, when the Lord says, I appointed you a prophet to the nations, he wants it to be understood that we will eventually read in him the prophet who will prophesy not only to Jerusalem but also to a multitude in the entire company of nations. Some understand this as referring to the Savior, who was himself a prophet to the nations and called all peoples through the apostles. For it is certainly true of him that before he was formed in the virginal womb of his mother and before he came forth from her, he was consecrated in the womb and was known to the Father, he, indeed, who is always in the Father and the Father always in him.^[4]

Through the Holy Spirit we are reborn the children of promise, not in the mother’s womb but in the power of baptism. For this reason David, who certainly was a son of promise, says to God, Your hands have made and fashioned me.^[1] And to Jeremiah the Lord says, Before I formed you in the womb I knew you, and before you were born I consecrated you.

In the first place we testify that he was born twice: first, in the spirit, later in the flesh. It is said in Jeremiah, Before I formed you in the womb I knew you. And again, who was blessed before he was born,^[1] which happened to no other besides Christ.

The bosom of the Father^[1] is to be understood in a spiritual sense, as a kind of innermost dwelling of the Father’s love and of his nature, in which the Son always dwells. Even so, the Father’s womb is the spiritual womb of an inner sanctuary, from which the Son has proceeded just as from a generative womb. . . . The Father speaks of that womb through the prophet Jeremiah: Before I formed you in the womb I knew you, and before you were born I consecrated you. Therefore, the prophet showed that there was a twofold nature in Christ, the divine and the fleshly, the former from the Father, the latter from a virgin, but in such a way that Christ was not deprived of his divinity when he was born from a virgin and was in the body.

Concerning Jeremiah, God says, Before I formed you in the womb, I knew you. . . . If such terms are used in Scripture of things created, but the term ever is used of the Word, then it follows, O enemies of God, that the Son did not come out of nothing, nor is he to be numbered at all among created things, but he is the Father’s image and eternal word, never having not existed, but never existing as the eternal radiance.

To show them, however, the weakness and transparency of their objection, though it has no real relation to any truth, divine or human, I will prove to them that people have existed before they were born. Let them show that Jacob had not been appointed and ordained, even before he was born. While yet hidden in the secret chamber of his mother’s womb, he supplanted his brother. Let them show that Jeremiah had not likewise been so, before his birth, Before I formed you in your mother’s womb, I knew you; and before you came forth from the belly, I sanctified you, and appointed you for a prophet amongst the nations. . . . What do you [Arians] mean by your principle that before he was begotten he did not exist? Was the Father engaged for some time in conception, so that certain epochs passed away before the Son was begotten?

The Hebrew Scripture introduces Moses at first as declining the leadership of the people by what he said to God who conversed with him: I beg you, O Lord, appoint someone else who is able, whom you will send.^[1] Afterwards it portrays Saul as hiding himself to avoid assuming the kingdom and the prophet Jeremiah as humbly declining his mission.^[2]

I resort once again to history. When I consider the men of best repute in ancient days, who were ever preferred by grace to the office of ruler or prophet, I discover that some readily complied with the call while others deprecated the gift. I also learn that those who drew back were not blamed for their timidity, nor were those who came forward accused of being too eager. The former stood in awe of the greatness of the ministry; the latter trustfully obeyed him who called them. Aaron was eager, but Moses resisted;^[1] Isaiah readily submitted,^[2] but Jeremiah was afraid of his youth and did not venture to prophesy until he had received from God a promise and a power beyond his years.

It is a good thing even to hold back from God for a little while—as did the great Moses in ancient times,^[1] and Jeremiah later on—and then to run readily to him when he calls. This is what Aaron^[2] and Isaiah^[3] did—as long as both are done with a respectful spirit. Do the former because you lack strength. Do the latter because of the power of God who calls you.

Both Moses and Jeremiah, chosen by the Lord to declare the words of God to the people, avoided through modesty that which through grace they could do.

Prophets had power either to speak or to refrain from speaking. They were not bound by necessity but were honored with a privilege. For this reason Jonah fled, for this reason Ezekiel delayed and for this reason Jeremiah excused himself. And God drives them not only by compulsion but also by advising, exhorting, threatening. He does not darken their mind, because to cause distraction, madness and great darkness is the proper work of a demon. It is God’s work to illuminate and with consideration to teach what is necessary.

But perhaps you may say, How does Jeremiah call the yoke heavy, when the Lord in the Gospel has said, For my yoke is easy, and my burden is light?^[1] Now, first understand that the Greek has yoke only, and has not added heavy. Notice this, also, that although it was so in Lamentations, in the Gospel he said easy yoke and light burden, not light yoke. For the yoke of the Word can be heavy, yet easy. Heavy to the youth, heavy to the young man whose age is in fuller flower, so that he is unwilling to offer the neck of his mind in subjection to the yoke of the Word. The yoke of the Word can seem heavy because of the burdens of discipline, the rigor of improvement, the weight of abstinence and the curbing of lust. Yet it is easy because of the fruitfulness of grace, the hope of eternal reward and the sweetness of a purer conscience. Still, he called the yoke of the Word easy and the burden of conscience light, because for him who has taken up the yoke of the Word with a patient neck the burden of discipline cannot be heavy.

We do not find, therefore, that the expression to be sent from God is be used of anyone other than the saints. It occurs in the case of Isaiah . . . and in the case of Jeremiah, You shall go to all that I shall send you; and in the case of Ezekiel, I send you to the people of Israel, to a nation of rebels, who have rebelled against me.^[1]

You should not consider the matter of age, he said, for you have learned through another prophet’s words that a man’s gray hair is his wisdom.^[1] May you only be willing to continue, for you will have me as a companion by whose assistance you will accomplish everything: Open your mouth, and I will fill it.^[2] Neither should you consider the number of those against whom you are about to speak, but consider me only, who is with you to deliver you, says the Lord. The Lord delivers, however, not so that the prophet will be free of persecutions and difficulties, for we read that he was severely afflicted. Instead, the Lord liberates one who suffers everything to overcome these tribulations rather than yielding to them.

In sacred language God is called a fire. For instance, Scripture says, Our God is a consuming fire.^[1] It also speaks as follows concerning the substance of the angels when it says, He makes his angels spirits and his ministers a burning fire.^[2] In another place, The angel of the Lord appeared in a flame of fire in the bush.^[3] We have, moreover, received a commandment to be fervent in spirit,^[4] which undoubtedly means that the Word of God is hot and fiery. The prophet Jeremiah also hears from him who gave him his answer, Behold, I have put my words into your mouth like a fire.^[5] Since God, then, is a fire, and the angels a flame of fire and all the saints are fervent in spirit, so, on the contrary, those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for him and to have become cold. For the Lord also says that because iniquity has grown, the love of many will grow cold.^[6]

The Scripture narrative goes on to explain in a popular manner that they did not understand that he spoke to them about the Father,^[1] although they ought certainly to have known that the Father’s words were uttered in the Son because they read in Jeremiah, And the Lord said to me, ‘Behold, I have put my words in your mouth.’

I say this, for Isaiah said, The Lord has given me a learned tongue that I should know when I ought to speak a word.^[1] Furthermore, what of Jeremiah? When he was sent, he then was inspired by God. And what of Ezekiel? For, when he had eaten the chapter of the book, he then spoke prophetically.

The Lord has said to his prophet, See, I have this day set you over the nations and over the kingdoms to root out and to pull down and to destroy and . . . to build and to plant. In every age he bestows the same grace on his church, that his body may be preserved intact and that the poison of heretical opinions may nowhere prevail over it. And now also do we see the words fulfilled.

We pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: Behold, I have put my words in your mouth as fire. See, I have set you this day over the nations, and over the kingdoms, to root out and to pull down, and to destroy, and to throw down, and to build and to plant.

But you should know that we must work twice as hard to drive out vice as we do to acquire virtue. And this is not simply our own opinion, but we were instructed by the opinion of the One who alone knows the strength and the method of his work: See, he says, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant. He points out that four things are required for getting rid of poisonous elements: to root up, to pull down, to waste and to destroy. But in order to do good and acquire righteousness, all that is required is to build and to plant. It is perfectly evident that it is a harder thing to tear up and eradicate the ingrained passions of body and soul than to introduce and plant spiritual virtues.

For unless there were some who were destroyed to be rebuilt, Jeremiah would not have written, See, I have this day set you to throw down and to build.

It is important to observe here that two joys succeed four sorrows. The good cannot be built up unless the evil is destroyed, nor can the best be planted unless the worst is eradicated. For every plant that the heavenly Father has not planted will be uprooted,^[1] and every building that does not have its foundation on rock but was built on sand is undermined and destroyed by the word of God.^[2] But that which Jesus will consume by the breath of his mouth and destroy by the coming of his presence,^[3] indeed, all sacrilege and perverse doctrine, he will annihilate forever. Furthermore, he will depose and scatter all who elevate themselves against the knowledge of God, trusting instead in their own wisdom, which is foolishness to God,^[4] so that the lower dwellings may be prepared for them and that those who are conformed to the truth of the church, having previously been destroyed and plucked up, might be planted and established in the higher places, such that what the apostle said will be fulfilled: You are God’s edifice, God’s field.^[5] Many people understand this passage to refer to the person of Christ. For the name Jeremiah means the heights of the Lord, the Lord who destroyed the kingdoms of the devil, who had shown them to him on a high mountain,^[6] and destroyed the adversarial powers as well, canceling the bond of errors on the cross.^[7] It is also said in the Psalms concerning these things, after the figurative truth of history: Why do nations murmur and the people meditate in vain? The kings of the earth stand by and the princes convene as one.^[8] The church of God is planted and built for those who were plucked up, destroyed, dragged down and lost. But about the person of Jeremiah, there is no doubt, for we read subsequently that he took a chalice full of wine and all the nations were commanded to drink.^[9]

Isaiah, again, beheld the glory of the seraphim, and after him Jeremiah, who was entrusted with great power against nations and kings. The one heard the divine voice and was cleansed by a live coal for his prophetic office, and the other was known before his formation and sanctified before his birth. Paul, also, while yet a persecutor, who became the great herald of the truth and teacher of the Gentiles in faith,^[1] was surrounded by a light^[2] and acknowledged him whom he was persecuting, and was entrusted with his great ministry and filled every ear and mind with the gospel.

Now our rod is the Word of God, Jesus Christ, as Jeremiah saw him as an almond rod. So everyone that spares his son a word of rebuke hates his son. Therefore teach your sons the word of the Lord. Punish them with lashes. Subdue them by your word of religion from their youth.

It is written in the book of the prophet, Take a branch from a nut tree.^[1] So we must consider why the Lord said this to the prophet, for it is not written without a purpose, since we also read in the Pentateuch that the nut tree of Aaron, the priest, blossomed after it had been laid away for a long while.

The blessed Jeremiah also saw a boiling pot tilted away from the north. So he means that Manasseh will recover its own land, Ephraim regain its former power and Judah be renamed king of all, whereas the Moabites will be subject to them, observing their invincible strength—and not only they but also Edomites and foreigners.

Place that candlestick in the south that it may look to the north. For when the light has been lit, that is, when the heart is watchful, it ought always to look to the north and watch for him who is from the north,^[1] as also the prophet says he saw a kettle or pot kindled and its face was from the face of the north, for evils are kindled from the north for the whole earth. Be watchful, therefore, apprehensive and zealous. Always contemplate the slyness of the devil and always watch the place from which temptation may come, from which the foe may invade, from which the enemy may creep up. For the apostle Peter also says, Your adversary the devil walks around like a roaring lion seeking whom he may devour.^[2]

He emphasizes the justice of what has been done by adding, I shall pronounce my judgment against them because of all their wickedness in forsaking me. They sacrificed to foreign gods and worshiped the works of their hands. What could be more foolish than this kind of godlessness? What could be more righteous than retribution? Consider that they, for their part, forsook their own maker and turned things of their own making into gods. He, by contrast, after demonstrating his patient mercy for such a long time, finally deprived them of his characteristic grace. Once deprived of it, they became enslaved to unholy people.

For how shall we not regard it fearful, if one who knows God shall not recognize the Lord? While the ox and the donkey, stupid and foolish animals, will know one who feeds them, Israel is found to be more irrational than these? And having, by Jeremiah, complained against the people on many grounds, God adds, They have forsaken me, says the Lord.^[1]

A saint is different from a sinner, not because he or she is not tempted in the same way but because he or she is not defeated even by a great assault, while the other is overcome even by a slight temptation. The strength of any good person would not, as we said, be worthy of praise, if the victory was gained without being tempted. Most certainly there is no room for victory where there is no struggle and conflict. Blessed is the one who endures trial, for when he has stood the test, he will receive the crown of life that God has promised to those who love him.^[1] According to the apostle Paul also, power is made perfect not in ease and delights but in weakness. And behold, says he, I make you this day a fortified city, an iron pillar and bronze walls, against the whole land, against the kings of Judah, its princes, its priests and the people of the land. They will fight against you; but they shall not prevail against you, for I am with you, says the Lord, to deliver you.^[2]