Early Church Fathers Scripture Index : Texts
Jeremiah 20
There are 15 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 400, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2630 (In-Text, Margin)
“Exsecranda” autem “dies in qua natus sum, et ut non sit optanda,”[Jeremiah 20:14] inquit Jeremias: non absolute exsecrandam dicens generationem, sed populi peccata ægre ferens et inobedientiam. Subjungit itaque: “Cur enim natus sum ut viderem labores et dolores, et in perpetuo probro fuerunt dies mei?” Quin etiam omnes, qui prædicabant veritatem, propier eorum, qui audiebant, inobedientiam, quæ rebantur ad pœnam, et veniebant in periculum. “Cur enim non fuit uterus matris meæ sepulcrum, ne viderem affiictionem Jacob et laborera generis ...
Ante-Nicene Fathers, Volume 2, page 400, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2631 (In-Text, Margin)
“Exsecranda” autem “dies in qua natus sum, et ut non sit optanda,” inquit Jeremias: non absolute exsecrandam dicens generationem, sed populi peccata ægre ferens et inobedientiam. Subjungit itaque: “Cur enim natus sum ut viderem labores et dolores, et in perpetuo probro fuerunt dies mei?”[Jeremiah 20:18] Quin etiam omnes, qui prædicabant veritatem, propier eorum, qui audiebant, inobedientiam, quæ rebantur ad pœnam, et veniebant in periculum. “Cur enim non fuit uterus matris meæ sepulcrum, ne viderem affiictionem Jacob et laborera generis Isræl?” ait Esdras propheta. “Nullus est a sorde mundus,” ait Job, “nee si sit quidera una dies vita ejus.” Dicant ...
Ante-Nicene Fathers, Volume 3, page 403, footnote 19 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
The Marcionite Interpretation of God and Mammon Refuted. The Prophets Justify Christ's Admonition Against Covetousness and Pride. John Baptist the Link Between the Old and the New Dispensations of the Creator. So Said Christ--But So Also Had Isaiah Said Long Before. One Only God, the Creator, by His Own Will Changed the Dispensations. No New God Had a Hand in the Change. (HTML)
... god, if He be not set forth, with the express intention of being separated from the very thing which is in question. But when the Pharisees “justified themselves before men,” and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, “Cursed is the man that trusteth in man.” Since the prophet went on to say, “But the Lord knoweth your hearts,” he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”[Jeremiah 20:12] When He strikes at pride in the words: “That which is highly esteemed among men is abomination in the sight of God,” He recalls Isaiah: “For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is ...
Ante-Nicene Fathers, Volume 4, page 82, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Of the Prodigal Son. (HTML)
CCEL Footnote 792 (In-Text, Margin)
... “elder one,” inasmuch as he had priority in adoption; although, too, he envy the Christian the reconciliation of God the Father,—a point which the opposite side most eagerly catches at,—still it will be no speech of a Jew to the Father: “Behold, in how many years do I serve Thee, and Thy precept have I never transgressed.” For when has the Jew not been a transgressor of the law; hearing with the ear, and not hearing; holding in hatred him who reproveth in the gates, and in scorn holy speech?[Jeremiah 20:7-8] So, too, it will be no speech of the Father to the Jew: “Thou art always with Me, and all Mine are thine.” For the Jews are pronounced “apostate sons, begotten indeed and raised on high, but who have not understood the Lord, and who have quite ...
Ante-Nicene Fathers, Volume 4, page 312, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Latin of Rufinus: On the Freedom of the Will. (HTML)
... beings, have fallen astray, with whom the prophet, making himself also one, says: “Why, O Lord, hast Thou made us to err from Thy way? and hardened our heart, that we should not fear Thy name? Return, for Thy servants’ sake, for the tribes of Thine inheritance, that we also for a little may obtain some inheritance from Thy holy hill.” Jeremiah also employs similar language: “O Lord, Thou hast deceived us, and we were deceived; Thou hast held (us), and Thou hast prevailed.”[Jeremiah 20:7] The expression, then, “Why, O Lord, hast Thou hardened our heart, that we should not fear Thy name?” used by those who prayed for mercy, is to be taken in a figurative, moral acceptation, as if one were to say, “Why hast Thou spared us so long, and ...
Ante-Nicene Fathers, Volume 4, page 312, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Greek: On the Freedom of the Will, With an Explanation and Interpretation of Those Statements of Scripture Which Appear to Nullify It. (HTML)
... also, what those persons say, who, although they have experienced the great kindness of God, have not lived virtuously, but have afterwards sinned. “Why, O Lord, hast Thou made us to err from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants’ sake, for the tribes of Thine inheritance, that we may inherit a small portion of Thy holy mountain.” And in Jeremiah: “Thou hast deceived me, O Lord, and I was deceived; Thou wert strong, and Thou didst prevail.”[Jeremiah 20:7] For the expression, “Why hast Thou hardened our heart, so as not to fear Thy name?” uttered by those who are begging to receive mercy, is in its nature as follows: “Why hast Thou spared us so long, not visiting us because of our sins, but deserting ...
Ante-Nicene Fathers, Volume 4, page 396, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Preface. (HTML)
... were “according to the rudiments of the world.” No man of sense, however, would say that those of Celsus were “according to the rudiments of the world.” Now those words, which contained some element of deceitfulness, the apostle named “vain deceit,” probably by way of distinction from a deceit that was not “vain;” and the prophet Jeremiah observing this, ventured to say to God, “O Lord, Thou hast deceived me, and I was deceived; Thou art stronger than I, and hast prevailed.”[Jeremiah 20:7] But in the language of Celsus there seems to me to be no deceitfulness at all, not even that which is “vain;” such deceitfulness, viz., as is found in the language of those who have founded philosophical sects, and who have been endowed with no ...
Ante-Nicene Fathers, Volume 9, page 425, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book X. (HTML)
Prophets in Their Country. (HTML)
... followed, and that when men did not believe Christ they did not believe Moses. Moreover, as by the transgression of the law he who sins is said to dishonour God, so by not believing in that which is prophesied the prophet is dishonoured by the man who disbelieves the prophecies. And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people in relation to which he said, “And I said, I will not speak, nor will I call upon the name of the Lord.”[Jeremiah 20:9] 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; for his ...
Ante-Nicene Fathers, Volume 9, page 425, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book X. (HTML)
Prophets in Their Country. (HTML)
... did not believe Moses. Moreover, as by the transgression of the law he who sins is said to dishonour God, so by not believing in that which is prophesied the prophet is dishonoured by the man who disbelieves the prophecies. And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people in relation to which he said, “And I said, I will not speak, nor will I call upon the name of the Lord.” And again, elsewhere, “I was continually being mocked.”[Jeremiah 20:7] 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; for his fatherland was not the stones of any place, but the people who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 514, footnote 11 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv. (HTML)
... the holy Spirit of discipline will flee deceit, nor dwell in a body that is subject unto sin; but will remove from thoughts that are without understanding.’ Now they being without understanding, and deceitful, and lovers of sin, walk still as in darkness, not having that ‘Light which lighteth every man that cometh into 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 pass away from every place, and am not able to endure it[Jeremiah 20:9].’ And our Lord Jesus Christ, being good and a lover of men, came that He might cast this upon earth, and said, ‘And what? would that it were already kindled!’ For He desired, as He testified in Ezekiel, the repentance of a man rather than his death; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 559, footnote 11 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
Letter to Dracontius. Written A.D. 354 or 355. (HTML)
... they also when they had received their mission and the grace of Prophecy, refused. But afterwards they feared, and did not set at nought Him that sent them. Whether then you be of stammering utterance, and slow of tongue, yet fear God that made you, or if you call yourself too young to preach, yet reverence Him Who knew you before you were made. Or if you have given your word (now their word was to the saints as an oath), yet read Jeremiah, how he too had said, ‘I will not name the Name of the Lord[Jeremiah 20:9],’ yet afterwards he feared the fire kindled within him, and did not do as he had said, nor hid himself as if bound by an oath, but reverenced Him that had entrusted to him his office, and fulfilled the prophetic call. Or are you not aware, beloved, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 35, footnote 4 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
The glorifying of the enumeration of His attributes. (HTML)
CCEL Footnote 1183 (In-Text, Margin)
54. of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius was not at one and the same moment with Philip; nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own post in heaven. But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah,[Jeremiah 20:2] and with Ezekiel at the Chebar. For the Spirit of the Lord filleth the world, and “whither shall I go from thy spirit? or whither shall I flee from thy presence?” And, in the words of the Prophet, “For I am with you, saith the Lord…and my spirit remaineth among you.” But what nature is it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 84, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book III. (HTML)
Chapter XVIII. In the narration of that event already mentioned, and especially of the sacrifice offered by Nehemiah, is typified the Holy Spirit and Christian baptism. The sacrifice of Moses and Elijah and the history of Noah are also referred to the same. (HTML)
... 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. Wherefore 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.”[Jeremiah 20:9] In the Acts of the Apostles, also, when the Holy Spirit descended upon the apostles and those others who were waiting for the Promise of the Father, we read that tongues as of fire were distributed among them. The soul of each one was so uplifted by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 195, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1648 (In-Text, Margin)
125. Wherefore holy men have not without reason often lamented their lengthy dwelling here: David lamented it, Jeremiah[Jeremiah 20:18] lamented it, and Elijah lamented it. If we believe wise men, and those in whom the Divine Spirit dwelt, they were hastening to better things; and if we enquire as to the judgment of others, that we may ascertain that all agree in one opinion, what great men have preferred death to sorrow, what great men have preferred it to fear! esteeming forsooth the fear of death to be worse than death itself. So death is not feared on account of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 355, footnote 6 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Wars. (HTML)
CCEL Footnote 756 (In-Text, Margin)
... calling forth tears for them in the Lamentations, he said:— The children of Zion were more excellent than precious stones. And again he said:— How are the stones of the Sanctuary cast down at the head of all the streets? And again He said by the Prophet:— The stones were holy that were cast down in his land. And as to these very stones, the fire was burning in them, as Jeremiah said:— The word of the Lord became in my heart like burning fire and it was hot in my bones.[Jeremiah 20:9] And again He said to Jeremiah:— Lo! I give My word in thy mouth as fire, and this people shall be as wood. And again He said words shall go forth as fire, and as iron that cutteth the stone. On this account the Prophets, amongst whom ...