Jeremias 23:18
For who hath stood in the counsel of the Lord, and hath seen and heard his word? Who hath considered his word and heard it?
Open Jeremias 23:18 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Quis enim affuit in consilio Domini, et vidit, et audivit sermonem ejus ? quis consideravit verbum illius, et audivit ?
- Septuagint (Swete)
- ὅτι τίς ἔστη ἐν ὑποστήματι Κυρίου καὶ εἶδεν τὸν λόγον αὐτοῦ; τίς ἐνωτίσατο καὶ ἤκουσεν;
- Hebrew (WLC)
- כִּ֣י מִ֤י עָמַד֙ בְּס֣וֹד יְהוָ֔ה וְיֵ֖רֶא וְיִשְׁמַ֣ע אֶת דְּבָר֑וֹ מִֽי הִקְשִׁ֥יב דברי וַיִּשְׁמָֽע
Haydock's commentary
Counsel. Hebrew, "secret." Which of you is acquainted with his designs? I will inform you, that your perdition is at hand, ver. 20. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Hippolytus Against the Heresy of One Noetus
13. Now Jeremiah says, “Who hath stood in the counsel of the Lord, and hath perceived His Word?” But the Word of God alone is visible, while the word of man is audible. When he speaks of seeing the Word, I must believe that this visible (Word) has been sent. And there was none other (sent) but the Word. And that He was sent Peter testifies, when he says to the centurion Cornelius: “God sent His Word unto the children of Israel by the preaching of Jesus Christ. This is the God who is Lord of all.” If, then, the Word is sent by Jesus Christ, the will of the Father is Jesus Christ.
St Cyprian Treatise I
11. Against people of this kind the Lord cries; from these He restrains and recalls His erring people, saying, “Hearken not unto the words of the false prophets; for the visions of their hearts deceive them. They speak, but not out of the mouth of the Lord. They say to those who cast away the word of God, Ye shall have peace, and every one that walketh after his own will. Every one who walketh in the error of his heart, no evil shall come upon him. I have not spoken to them, yet they prophesied. …
St Athanasius Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.)
If then any cite the synod of Ariminum, firstly let them point out the deposition of the above persons, and what the bishops wrote, namely that none should seek anything beyond what had been agreed upon by the fathers at Nicæa, nor cite any synod save that one. But this they suppress, but make much of what was done by violence in Thrace; thus shewing that they are dissemblers of the Arian heresy, and aliens from the sound Faith. And again, if a man were to examine and compare the great synod itself, and those held by these people, he would discover the piety of the one and the folly of the others. They who assembled at Nicæa did so not after being deposed: and secondly, they confessed that the Son was of the Essence of the Father. …
St Ambrose Exposition of the Christian Faith, Chapter XV. The Arians, inasmuch as they assert the Son to be “of another substance,” plainly acknowledge substance in God. The only reason why they avoid the use of this term is that they will not, as Eusebius of Nicomedia has made it evident, confess Christ to be the true Son of God
124. It is not the term itself, then, but its force and consequences, that they shun, because they will not confess the Son of God to be true [God]. For though the process of the divine generation cannot be comprehended in human language, still the Fathers judged that their faith might be fitly distinguished by the use of such a term, as against that of “ ἑτεροούσιος ,” following the authority of the prophet, who saith: “Who hath stood in the truth ( substantia ) of the Lord, and seen His Word?” Arians, therefore, admit the term “substance” when it is used so as to square with their blasphemy; contrariwise, when it is adopted in accordance with the pious devotion of the faithful, they reject and dispute against it.