THEOSISJerome of Stridon
You distort the message of the living God, the Lord Almighty, who is our God. Thus, ask the prophet: ‘What was the Lord's response to you?’ and ‘What did the Lord declare?’ And if you also assert, ‘The burden is from the Lord,’ then know this: the LXX has not stated; it continues with, For this reason, the Lord proclaims: since you have uttered the phrase, ‘A burden from the Lord,’ although I had instructed you to say, ‘Do not call it a burden from the Lord,’ behold, I will take you, raise you up, and cast you and the city I entrusted to you and your ancestors away from my sight. I will deliver you into everlasting disgrace and eternal shame, which will never be erased.
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The Lord commands that the term ‘burden’ or ‘heaviness’ of the Lord should not be mentioned among the people; instead, they should speak of ‘answer’ or ‘the word of God.’ Because the people have failed to observe this instruction, He now interprets this against them, stating, ‘Despite my constant sending of prophets with the charge not to utter this word, you have declared, “We will not:” therefore, I will bring the word burden into action. I will take you, raise you up, and bring you down to the earth from high places, not only you but also your city, which I granted to your forefathers. I will deliver you, He says, into disgrace and eternal shame, which will be forever remembered. This was realized during the Babylonian captivity; yet it finds a more complete and perfect fulfillment following the suffering and resurrection of the Savior, when the Lord said, ‘Your house is left to you desolate’ (Luke 13:35). It can be understood differently, based solely on the LXX translation. The term λήμμα encompasses not just acceptance, but also gift or present. Therefore, as the people continuously expected blessings, they are instructed to refrain from uttering them henceforth, for they would find themselves unworthy of the grace and gifts of God, stripped of His assistance entirely. Through the meanings of words and names, hints about occurrences are frequently expressed, as illustrated by the changed names of Abraham, Sarah, Peter, and the sons of Zebedee, which signify transformations in their circumstances. Similarly, the name Phasur in the prophet Jeremiah (Jer. 20) implies terror or migration, settler or wanderer. It is notable that the phrases, The living God, the Lord of Hosts, our God, are absent from the Latin and Greek manuscripts, while the Hebrews in their scriptures read these expressions against themselves, as they aptly refer to the mystery of the Trinity.