The Church Fathers on this verse

Jeremiah 21:8Meaning & Commentary from the Church Fathers

And to this people thou shalt say: Thus saith the Lord: Behold I set before you the way of life, and the way of death.

Douay-Rheims

וְאֶל־הָעָ֤ם הַזֶּה֙ תֹּאמַ֔ר כֹּ֖ה אָמַ֣ר יְהוָ֑ה הִנְנִ֤י נֹתֵן֙ לִפְנֵיכֶ֔ם אֶת־דֶּ֥רֶךְ הַחַיִּ֖ים וְאֶת־דֶּ֥רֶךְ הַמָּֽוֶת׃

Hebrew (Masoretic text)

The Church Fathers on this verse

4 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

To these individuals, you should communicate this: Joachim submitted himself to the king of Babylon, entering into a state of servitude and swearing allegiance to him. However, Zedekiah violated his vow and abandoned the agreement. The king of Babylon had a rightful reason to disregard the oath, yet even in this betrayal, God did not forsake them. He offers a chance for escape, asserting that deliverance awaits should they choose to emerge from this situation. What should be their next step? They decided to participate in the violation of the oath. However, it was unwise for them to inquire of the prophet concerning the consequences of the oath when the sacred bonds and covenants had already been compromised.

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To prevent any justification by ignorance and to shield his subordinates from the pressure of their leader, he also brings about their destruction. He warns that punishment stands at the threshold, yet there is an opportunity to evade it. Those who could have eluded their impending doom by refraining from false oaths and maintaining their integrity—what did they deserve, choosing instead to embrace the guilt of breaking their vows alongside death? Furthermore, it must be understood that God metes out punishment even if the wronged person is a Gentile. God cares for all people, yet He holds a special concern for His own. Ultimately, those who cause harm will also incur suffering themselves.

Jerome of Stridon

4th centuryChurch Father

You shall communicate to this people, ‘This is what the Lord says: Look, I present to you the paths of life and death. Whoever remains in this city will perish by sword, famine, and plague. However, anyone who departs and seeks refuge with the Chaldeans who are besieging you will survive, and his life shall be spared. For I have directed my attention toward this city for its destruction, not its salvation, says the Lord. It will be handed over to the king of Babylon, who will set it ablaze.’ In response to the royal messengers who sought the prophet's counsel about their fate, he provided the aforementioned message for them to relay to King Zedekiah.

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He then instructed the messengers to inform the people that they should flee to the Chaldeans, contrary to the king's desires, a suggestion that likely posed a risk to the prophet himself, leading him to wish for death as he lamented, 'Cursed be the day of my birth' (Jeremiah 20:14), and asked, 'Why did I come forth from the womb to experience labor and sorrow?' (Jeremiah 20:18). He offered this counsel, not because it would be an easy task to persuade those who have not yet been captured to voluntarily surrender themselves, akin to advising shipwrecked individuals to grasp oars and debris and leap into the waves before their vessel's destruction, but rather because it is more bearable for them and those already taken captive to endure life than to face annihilation by sword, famine, and plague. Some interpret this passage figuratively, suggesting that it is preferable to engage in secular knowledge, particularly philosophy, than to remain in a church that experiences a famine of the word of God (Amos 8:11), where the community perishes from the sword of heretics, insufficient doctrine, and the spread of erroneous teachings.

Theodoret of Cyrus

5th centuryChurch Father

He then clarifies that those who stay in the city and resist the foes will face death, while those who choose to join the enemy will find life, for a decree has been made that the city will be handed over to the flames of the adversary. Following these stern warnings, he counsels the king and rulers to uphold the truth, to render just judgment, to protect the aggrieved, and in doing so, avert the impending punishment.

Didache

1st centuryChurch Father

There are two paths: one leads to life and the other to death, with a significant distinction between them. The path of life is characterized by the command to love God, your Creator, and to love your neighbor as yourself. Furthermore, one must not do unto others what they would not wish to be done unto them. Conversely, the path of death is marked by evil and filled with curses. It encompasses acts such as murder, adultery, sexual immorality, theft, idolatry, sorcery, poisoning, predation, false witness, deceit, hypocrisy, malice, pride, avarice, and blasphemy. Those who walk this path are persecutors of the righteous, enemies of truth, and supporters of falsehood. They are oblivious to the rewards of righteousness, detached from goodness and just judgment, and focused on evil.

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They lack meekness and patience, are drawn to vanity, seek after unjust gains, show no mercy to the poor, neglect the needs of the suffering, fail to honor their Creator, commit violence against children, harm God's creation, turn away from the needy, add burdens to the oppressed, favor the wealthy, act as lawless judges over the poor, and are sinful in all their ways. Depart from such individuals, O children.

Cross references

Passages read together with this verse.