Книга пророка Иеремии, Глава 20, стих 7. Толкования стиха

Ты увлек меня, Господи, и я был увлечен (или Ты обольстил меня, Господи, и я был обольщен); Ты был сильнее меня, и превозмог. Каждый день я был в посмеянии, всякий издевается надо мною. Ибо я давно уже говорю, крича о неправде, вопию о разорении (или ибо горьким словом моим посмеюсь над переменою и призову бедствие). Про­рок говорит, что он обманут Господом, потому что после того как в начале ему было сказано: пророком у народов Я поставил тебя сегодня над народами, и царствами, чтобы искоренять и разорять (Иер. 1:5) и еще: Я поставил тебя губить и раз­рушать, и созидать и насаждать (Иер. 1:10), он думал, что он ничего не будет говорить против народа иудейского, а будет говорить только против раз­личных соседних народов, почему он и охотно при­нял пророческое призвание; но случилось напротив, — что он предсказывал пленение Иерусалима и должен был терпеть гонения и бедствия. Каждый день я был в посмеянии, всякий издевается надо мною — потому что думали, что он все говорил ложное и окажется ложью все, что он предсказывал в буду­щем. Ибо и пророк полагал, что немедленно исполнится то, чем грозил Господь, и народ думал, что уже никогда более не постигнет его то, что не наступало тотчас. Вот я давно кричу, говорит пророк, об опустошении вавилонском, о неправде врагов, какою имеет быть угнетен народ мой. Если же следуем Семидесяти, которые поставили: горьким словом моим посмеюсь над переменою и призову бедствие, то смысл такой: я знаю, что настоящая печаль имеет смениться будущею радостию, по оному написанному: блажени плачущии, яко тии утешатся (Мф. 5:5), и потому охотно терплю бед­ствие, неправду и угнетение, так что желаю и призываю их, и кратковременную обиду возмещу благоденствием вечным.

TIME AND ETERNITY. JEROME: 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. SIX BOOKS ON JEREMIAH 4.22.2-4.

THE GUIDING DECEPTION OF PARENTS. ORIGEN: 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. HOMILIES ON JEREMIAH 19.15.3-5.

SWALLOWING THE BITTER PILL WITH HONEY. ORIGEN: 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.” HOMILIES ON JEREMIAH 20.3.2-3.

THE BENEFITS OF GOD’S DECEPTION. ORIGEN: 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. HOMILIES ON JEREMIAH 20.3.4-5.

JEREMIAH UNWILLING TO CONDEMN ISRAEL. ORIGEN: 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.” HOMILIES ON JEREMIAH 20.2.1-2.