Why does the way of the wicked prosper? Why do all those who do evil things thrive? Here the prophet steps out from his usual discourse. On other occasions he brings before God prayers and sorrow about sinners. But it seems here that he is beginning a dispute with God: Why is God merciful to them when they certainly do not deserve his mercy because their hearts are hard and stubborn? Truly, Jeremiah is not the only one who asks this question. Many righteous people wanted to know, as if they debated with God about his multitude of mercies to sinners. Job^[1] and David^[2] and Habakkuk^[3] wondered in this way about the mystery of God’s extended patience. But they all had one goal—to call sinners to repentance. This is why they explained this mystery of [divine] extended patience, and tried to reveal to sinners all the benefits that the Lord promised to those who repent. For he is good, and slow to anger to the sons of Adam, and as a hospitable Father, showers them with his gifts. But at the same time, righteous people let them know beforehand the punishment that they can expect if they remain hardened in their hearts and will not stop their wicked stubbornness. Jeremiah had the same goal: by fear and promises to wake up and to call Israel to serve their God.

How long will the earth mourn and the grass of the field be dried up from the evil of the inhabitants in it?^[1] The prophet here again talks as if the earth is alive when he says that the earth mourns on account of the evil of those who walk on it. For each of us, then, the earth either mourns or rejoices. For either it mourns from the evil of those who inhabit it or it rejoices from the virtue of those who inhabit it. For each of us, then, the element itself either rejoices or mourns. If earth does so, perhaps also the rest of the elements do also . . . including water.

As the prophet Jeremiah testifies when he speaks such things . . . I have forsaken my house, I have given up my heritage into the hand of its enemies. My heritage has become to me as a lion in the forest. It has cried out against me, therefore have I hated it. Since the inheritance is his heavenly kingdom, it is evident that he does not say that he hates the inheritance itself, but the heirs, who have been ungrateful toward him and impious. My heritage, he says, has become to me as a lion, that is, I have become prey and something to devour to my heirs, who have slaughtered me as a sheep. It cried out against me, that is, they have pronounced against me the sentence of death and the cross. For that which he said . . . that he would make a new testament to the house of Judah, shows that the old testament that was given by Moses was not perfect, but that that which was to be given by Christ would be complete. But it is plain that the house of Judah does not signify the Jews, whom he casts off, but us, who have been called by him out of the Gentiles and have by adoption, succeeded to their place, and are called children.

Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place is proved by the Scriptures. Jeremiah thus speaks, I have forsaken my house. I have given my heritage into the hands of its enemies. My heritage has become to me as a lion in the forest. It has given forth its voice against me; therefore have I hated it.

It is further related that when Pilate wanted to release him, the whole multitude shouted in uproar: Crucify him, crucify him.^[1] This was foretold by the prophet Jeremiah, speaking in the person of the Lord: My inheritance, he says, has become to me as lion in the wood. It has cried out against me. Therefore have I hated it. And therefore, he adds, I have forsaken my house. In yet another passage Isaiah says: Upon whom have you opened your mouth wide, and against whom have you let loose your tongues?^[2]

Because the Lord said of the Jews in Jeremiah: My inheritance has become to me like a lion, Paul would not say they were not heirs. But there are heirs without property and those with property, and while the testator lives, those who are mentioned in the will are called heirs, though they are without property. . . . Just like children, so are the Jews also under a tutor. The law is our tutor. A tutor brings us to the master. Christ is our only master: Do not say lord and master to yourselves, for one only is your master, the Christ.^[1]

The house of God has been made a den of thieves! This is the house of which Jeremiah says, Has not my house become for me the den of a hyena?^[1] Here we have you have made it a den of thieves,^[2] in Jeremiah, the den of a hyena. We have to know the nature of this animal. Then from that, we shall be able to learn why the prophet called God’s house a hyena’s den. The hyena is never seen in the daytime but always at night. Never is it seen in the light but always in the darkness.

Pray that you do not enter into temptation^[1]—that you enter not again into contentions, envying, animosities, dissension, detractions, seditions, whispering.^[2] For we have not planted and watered^[3] the Lord’s garden in you only to reap these thorns from you. But if your weakness still stirs up a storm, pray that you may be delivered from temptation.^[4] Those among you who trouble you, whoever they may be, will incur judgment unless they amend their lives.

Dearly beloved, it is fitting that we should not abuse our rank as clergy, so as to make it an occasion of pride, but diligently keep and observe God’s commandments, to be in reality what in name we profess to be. For if the Holy Scriptures say, Their lots shall not profit them,^[1] what pride in our clerical position will be able to help us who sin not only in thought and feeling but also in speech?

I beg you, therefore, and admonish you again and again: do not look to your military experience for a standard of clerical obligation. Under Christ’s banner, do not seek worldly gain, lest having more than when you first became a clergyman, you hear people say, to your shame, Their portion shall not profit them.^[1] Welcome poor people and strangers to your homely table, that with them Christ may be your guest.

The Edomites and the Moabites and the Ammonites and the foreigners were always of a hateful and malicious disposition toward the Jews. When they saw the misfortunes brought against the Jews, they exulted over the Jews. For this reason he teaches them in advance of the future calling again of the Jews. And he calls their rulers shepherds.. . . Having foretold through these words [v. 15] of the return that would take place under Cyrus and Darius, he also teaches them in advance of the things that would take place after these things. . . .

He spoke also [vv.16-17] of the utter rejection of the nation of the Jews, for I will remove that nation by destruction, says the Lord.