He mentions the great number of years in order to emphasize God’s long-suffering in putting up with unbelievers for so long. I sent my servants the prophets to you, he says. I urged you to abandon the road to ruin and travel by the other road that produces life. I, in fact, promised you blessings for doing this. But you did not listen, and instead you chose the worship of idols. And to censure the purpose of this unbelief he went on, So that you might provoke me by the works of your own hands to your own misfortune. To provoke me, you committed those things, but then you also reaped their harmful effects then as well.

When the Jews often resisted wholesome precepts and departed from the divine law, going astray to the impious worship of false gods, then God filled just and chosen men with the Holy Spirit, appointing them as prophets in the midst of the people, by whom he might rebuke with threatening words the sins of the ungrateful people and nevertheless exhort them to repent of their wickedness. Unless they did this and, laying aside their vanities, returned to their God, it would come to pass that he would change his covenant, that is, bestow the inheritance of eternal life on foreign nations and collect to himself a more faithful people out of those who were aliens by birth. But they, when rebuked by the prophets, not only rejected their words but, being offended because they were scolded for their sins, killed the prophets with calculated tortures. All these things are sealed up and preserved in the sacred writings. For the prophet Jeremiah says, I have sent to you my servants, the prophets. I sent them before light, and you hearkened not to me nor inclined your ears to hear when I said to you, ‘Return, you, every one from this evil way and from your wicked devices, and you shall dwell in that land that I have given to you and to your ancestors forever and ever. Do not go after strange gods to serve them, and do not provoke me to wrath by the works of your hands for afflicting you.’

Israel . . . killed those who were sent, and not even before the Lord of the vineyard were they ashamed, but even he was slain by them. Truly, when he came and found no fruit in them, he cursed them through the fig tree, saying, From now on, let there be no fruit from you.^[1] The fig tree was dead and fruitless so that even the disciples wondered when it withered away. Then was fulfilled that which was spoken by the prophet: I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of myrrh and the light of a lamp, and the whole land shall be destroyed. For the whole service of the law has been abolished from them, and from now on and forever they remain without a feast.

We have seen the promises that God made to Abraham—to be the father, first, of the Jewish race according to the flesh, and second, of all nations who were to embrace the faith. The development in history of the City of God will show how these promises were kept. The end of the preceding book brought us up to the reign of King David. I shall now begin with his reign and treat of what ensued in as much detail as the theme of this book requires. There is a period that begins with the prophecies of Samuel and continues through the seventy years of the Babylonian captivity (which Jeremiah had foretold) and ends with the rebuilding of the temple, after the Israelites came home. This period is known as the age of the prophets, although, of course, the patriarch Noah, in whose lifetime the whole earth was destroyed by the flood, and others before and after him up to the time of the kings were prophets also. At least, they prefigured, in some fashion, many things touching the City of God and the kingdom of heaven and sometimes actually prophesied. Consequently, it is not too much to speak of these men as prophets; some of them are explicitly in Holy Scripture, for example, Abraham and Moses.^[1]

He gives the name drinking cup to punishment, as also in another psalm, In the hand of the Lord there is a cup of wine, full of a strong mixture, and a little later, all the sinners of the earth will drink it.^[1] This drinking cup blessed Jeremiah was ordered to offer to the nations.

And he calls God’s punishment the cup of unmixed wine. . . . By drinking and vomiting Jeremiah implies they have had enough, and in their raving, he alludes to the terrible nature of their punishment. Then the prophet further relates how Jerusalem and the cities that paid tribute to it, along with their kings and rulers, were made to drink this cup.

The pouring out of the cup—and that a cup of pure or unmixed wine (which is called akratos in Greek)—is a sign of the Lord’s wrath so that all the nations who have waged war against the people of God will drink from the cup of the wrath of the Lord. Also, Isaiah writes concerning this cup against Jerusalem, You have drunk and emptied the drinking cup of wrath, the cup of destruction; therefore, arise!^[1] But that cup is being drunk by all nations so that they can vomit and be maddened. To be sure, an unsound interpretation understands this cup in a good sense,^[2] so that like a purgative it forces out whatever bile or phlegm or noxious humor is in the chest and restores pristine health. This interpretation understands the Savior instead of Jeremiah as the one who would make all the nations drink it, to whom also he was sent, so that when they had rejected idolatry they might dedicate themselves to the worship of God. But the words that follow will show that this is contrary to the Holy Scripture, for they are made to drink of the cup of pure wine not as a remedy (as this interpretation wants to understand it) but as a punishment.

In the same way in which physicians apply remedies to the sick, in order that by careful treatment they may recover their health, God so deals toward those who have lapsed and fallen into sin, is proved by this, that the cup of God’s fury is ordered, through the agency of the prophet Jeremiah, to be offered to all nations, that they may drink it, and be in a state of madness and vomit it forth. In doing which, God threatens them, saying that if anyone refuses to drink, he shall not be cleansed. By this certainly it is understood that the fury of God’s vengeance is profitable for the purgation of souls.

Consider and observe, my hearer, that if God had provided hope for Sodom and its companions, he would not have overthrown them with fire and brimstone, the sign of the last day of the world. Instead, he would have delivered them over to one of the kingdoms to be chastised. This is what was written, for instance, when Jeremiah caused the nations and kingdoms to drink the cup of wrath. Concerning each one of the cities, he said that after they shall drink the cup, I will turn back the captivity of Elam, of Tyre, of Sidon, of the children of Ammon, and of Moab and of Edom.^[1] Concerning each one of these kingdoms he said, In the last days I will turn back its captivity. Now we see that Tyre was inhabited and was opulent after it had wandered seventy years,^[2] and after it had received the reward of its harlotries and after it had committed fornication with all the kingdoms. And Tyre took the harp, and played it sweetly and multiplied its music. And also the region of Elam is inhabited and opulent. And with regard to Babylon Jeremiah said, Babylon shall fall and shall not rise.^[3] And look! Up to the present day it continues in desolation and will do so forever. And also about Jerusalem he said, The virgin of Israel shall fall and shall not rise again. She is forsaken on the ground, and there is none to raise her up.^[4] For if the prophecy is true that Jeremiah spoke about Babylon, also that about Jerusalem is true and worthy of faith. And Isaiah said to Jerusalem, I will not again be angry with you, nor will I reprove you.^[5] He truly will not be angry with Jerusalem ever again, nor will he reprove her forever; for that which is in desolation he will not reprove, nor will she provoke him to wrath.

Know that it was foretold that wars would continue frequently to prevail, death and famine accumulate anxiety, health would be shattered by raging diseases and the human race be wasted by the desolation of pestilence. It was predicted that evils should be multiplied in the last times and that misfortunes should be varied and that as the day of judgment is now drawing near, the censure of an indignant God should be more and more aroused for the scourging of the human race. For these things do not happen, as your false complaining and ignorant inexperience of the truth asserts and repeats, because your gods are not worshiped by us, but because God is not worshiped by you. For since he is Lord and Ruler of the world and all things are carried on by his will and direction, nor can anything be done save what he has done or allowed to be done, certainly when those things occur that show the anger of an offended God, they happen not on account of us by whom God is worshiped, but they are called down by your sins and by what you deserve, by whom God is neither in any way sought or feared, because your vain superstitions are not forsaken, nor is the true religion known in such a way that he who is the one God over all might alone be worshiped and petitioned. Finally, listen to himself speaking with a divine voice at once instructing and warning us: You will worship the Lord your God, and him only shall you serve.^[1] And again, You will have no other gods but me.^[2] And again, Do not go after other gods to serve them, and do not worship them, and do not provoke me to anger with the works of your hands to destroy you.^[3]

This prophecy preceded in time the former prophecy, though it was given under the same king. For the former prophecy came in the fourth year of Jehoiakim, son of Josiah, king of Judah,^[1] but this one in the beginning of the same king’s reign, as Scripture records: In the beginning of the reign of Jehoiakim, son of Josiah, king of Judah, this word came from the Lord. The prophecies of history, therefore, as we have often noted before, are not necessarily composed in chronological order, since, in the present case, the prior and subsequent prophecies under one king were recorded in reverse sequence. But whoever is preparing to speak the word of the Lord needs to stand with Moses^[2] and to hear with the psalmist, You stand in the house of the Lord, in the courts of the Lord our God.^[3]

Jeremiah is also instructed to speak to all the cities of Judah, although the Septuagint does not translate the word cities, lest it seem indecorous to speak to cities from the court of the house of the Lord, to which they are not present. Yet, when he addresses the people and the citizens, he speaks to the cities themselves. And he stands beautifully in the court and the vestibule of the temple of the Lord, that the people may be brought together to hear the words of the prophet through the occasion of praying to the Lord and adoring him. Do not remove a word, he is told, even though it may be sorrowful, even though your audience may be incited to rage against you, nevertheless speak what you have been commanded to say, not yielding to the fear that they will persecute you but only to the rule of the Lord! Perhaps, he thinks, they will listen and be converted. However, an ambiguous word like perhaps cannot be reconciled with the majesty of the Lord but speaks instead of our desire that human free will be served and that it not be compelled from the Lord’s foreknowledge, as though of necessity, either to act or to refrain from acting. For it is not because God knows the future that the future comes about, but it is because of what will happen that God knows it before it occurs. Nevertheless, Jeremiah knew that if the Lord warned of bad consequences and the people did penance, they would be repenting for the sake of what the Lord threatened to do to them. Likewise, if the Lord had promised prosperity and the people then acted with negligence, God would exchange the favorable outcome for a bad one.^[1] Such is what is also found in the Gospel: I will send my son; perhaps they will respect him,^[2] spoken indeed from the person of the omnipotent God. Furthermore, in the present passage, he says, If, perhaps, they listen and are converted each one from his wicked way, then after they repent, I will change my punishment and not do to them what I had planned to do because of their evil, but only if they change first.^[3] We should also read the story of Jonah and Nineveh.^[4]

He did not use the word perhaps out of ignorance, aware as he was of their disobedience. Instead, he expressed such uncertainty to avoid their taking note of the divine sentence and despairing of salvation. It resembles also what was said by Ezekiel, If then they hear, if then they see.^[1] In other words, it was not a result of ignorance. It was, rather, to prevent their saying, He foretold our disobedience, and he is trustworthy, so how is it possible for us to be changed? Thus, in the present words he emphasizes that it is possible to undergo a change in behavior, if they are willing.

The Novatians bring up a question from the words of the apostle Peter.^[1] Because he said, if perhaps, they think that he did not imply that forgiveness would be granted on repentance. But let them consider concerning to whom the words were spoken—of Simon, who did not believe through faith but was contemplating trickery. So, too, the Lord, to him who said, Lord, I will follow you wherever you go,^[2] replied, Foxes have holes.^[3] For he knew that the man was not being fully sincere. If, then, the Lord refused to him who was not baptized permission to follow him, because he saw that he was not sincere, do you wonder that the apostle did not absolve him who after baptism was guilty of deceit and whom he declared to be still in the bond of iniquity? But let this be my answer to them. As to myself, I say that Peter did not doubt, and I do not think that so great a question can be so easily disposed of by the questionable interpretation of a single word. For if they think that Peter doubted, did God doubt, who said to the prophet Jeremiah, Stand in the court of the Lord’s house, and you shall give an answer to all Judah, to those who have come to worship in the Lord’s house, even all the words that I have appointed for you to answer to them. Do not omit a word, perhaps they will listen and be converted. Let them say, then, that God also did not know what would happen. But ignorance is not implied in that word, but the common custom of Holy Scripture is observed to be taken in its simplest sense. Inasmuch as the Lord says also to Ezekiel, Son of man, I will send you to the house of Israel, to those who have angered me, both themselves and their ancestors, this very day, and you shall say to them, Thus says the Lord, if perhaps they will hear and be afraid.^[4] Did God not know that they could or could not be converted? So, then, that expression is not always a proof of doubt.

But if one says that God revoked that severe sentence in consideration of their penitence, according to what he says by Ezekiel, If I say to the wicked, ‘You will surely die’ and he becomes penitent for his sin and does judgment and justice . . . he shall surely live; he shall not die,^[1] we are similarly taught that we should not be obstinate in our resolve, but that we should with gentle pity soften down the threats that necessity called forth. That we may not conclude that the Lord granted this specially to the Ninevites, he continually affirms by Jeremiah that he will do the same in general toward all and promises that without delay he will change his sentence in accordance with what we deserve, saying, I will suddenly speak against a nation and against a kingdom to root out and to pull down and to destroy it. If that nation repents of the evil which I have spoken against it, I also will repent of the evil which I thought to do to them. And I will suddenly speak of a nation and a kingdom, to build up and to plant it. If it shall do evil in My sight, that it obey not my voice: I will repent of the good that I thought to do to it.^[2] To Ezekiel also: Leave out not a word, if so they will hearken and be converted every one from his evil way that I may repent of the evil that I thought to do to them for the wickedness of their doings.^[3] And by these passages it is declared that we ought not obstinately to stick to our decisions but to modify them with reason and judgment, and that better courses should always be adopted and preferred and that we should turn without any delay to that course that is considered the more profitable. For this above all that invaluable sentence teaches us, because though each person’s end is known beforehand to God before his birth, yet somehow God so orders all things by a plan and method for all, and with regard to human disposition, that he decides on everything not by the mere exercise of his power or according to the indescribable knowledge that his foreknowledge possesses but according to the people’s present actions, and he rejects or draws to himself each one, and daily he either grants or withholds his grace.

To us, therefore, the power has been given to act or not to act, with the consequence that whatever good work we desire, will and accomplish, we should refer to the grace of God, who, according to the apostle, enables us to will and to work.^[1] If, however, it suffices to walk just once in the law that was given to us through Moses, as foolish heretics suspect, why did he add and to listen to the words of my servants the prophets, who were sent after the law and not just once but repeatedly, nor leisurely and apathetically but continuously and carefully? He says, in effect, I sent my servant to you daily, even throughout the night, but if you refuse to hear him, I will make this house (i.e., the temple of God) like Shiloh, where the tabernacle was located.^[2] And when the temple is destroyed, the city as well will then be a curse to all the peoples of the earth, from which curse the Lord liberated us, as the apostle says: Christ redeemed us from the curse of the law, having become a curse on our behalf.^[3]

Jeremiah needed the help of Ahikam. How much more do we need that of God.