Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.
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Ambrose of Milan
AD 397
But perhaps you may say, How does Jeremiah call the yoke heavy, when the Lord in the Gospel has said, “For my yoke is easy, and my burden is light”? Now, first understand that the Greek has “yoke” only, and has not added “heavy.” Notice this, also, that although it was so in Lamentations, in the Gospel he said “easy yoke” and “light burden,” not “light yoke.” For the yoke of the Word can be heavy, yet easy. Heavy to the youth, heavy to the young man whose age is in fuller flower, so that he is unwilling to offer the neck of his mind in subjection to the yoke of the Word. The yoke of the Word can seem heavy because of the burdens of discipline, the rigor of improvement, the weight of abstinence and the curbing of lust. Yet it is easy because of the fruitfulness of grace, the hope of eternal reward and the sweetness of a purer conscience. Still, he called the yoke of the Word “easy” and the burden of conscience “light,” because for him who has taken up the yoke of the Word with a patient...
Both Moses and Jeremiah, chosen by the Lord to declare the words of God to the people, avoided through modesty that which through grace they could do. - "Duties of the Clergy 1.17.66"
The Hebrew Scripture introduces Moses at first as declining the leadership of the people by what he said to God who conversed with him: “I beg you, O Lord, appoint someone else who is able, whom you will send.” Afterwards it portrays Saul as hiding himself to avoid assuming the kingdom and the prophet Jeremiah as humbly declining his mission. - "Preparation for the Gospel 12.9"
Ah. Hebrew ahah. Septuagint, "thou Being. "Protestants, "Then said I: Ah, Lord God. "(Haydock)
He does not imitate a child. He might be above 30 years old, though some say (Calmet) only 14, (Tirinus) or less; yet he finds himself devoid of eloquence, like Moses, Exodus xiv. 10. (Calmet)
I resort once again to history. When I consider the men of best repute in ancient days, who were ever preferred by grace to the office of ruler or prophet, I discover that some readily complied with the call while others deprecated the gift. I also learn that those who drew back were not blamed for their timidity, nor were those who came forward accused of being too eager. The former stood in awe of the greatness of the ministry; the latter trustfully obeyed him who called them. Aaron was eager, but Moses resisted; Isaiah readily submitted, but Jeremiah was afraid of his youth and did not venture to prophesy until he had received from God a promise and a power beyond his years. - "In Defense of His Flight to Pontus, Oration 2.114"
It is a good thing even to hold back from God for a little while—as did the great Moses in ancient times, and Jeremiah later on—and then to run readily to him when he calls. This is what Aaron and Isaiah did—as long as both are done with a respectful spirit. Do the former because you lack strength. Do the latter because of the power of God who calls you. - "On Easter and His Reluctance, Oration 1.1"
This statement from Paul: "He who set me apart from the womb of my mother and called me through his grace was pleased to reveal his son to me, in order that I might preach him among the Gentiles." (Gal 1:15-16) John the Baptist was also sanctified in the womb. He received the Holy Spirit, stirred in the womb and spoke through the mouth of his mother.
Ah, ah, ah, Lord God: He pleads against his office, which in view of his age he cannot fulfill, showing the same modesty as Moses, who said that he was slight and meager of voice. But Moses was summoned, as it were, at a great and robust age, whereas Jeremiah is given the grace of boyhood, which is adorned with modesty and reserve.
Prophets had power either to speak or to refrain from speaking. They were not bound by necessity but were honored with a privilege. For this reason Jonah fled, for this reason Ezekiel delayed and for this reason Jeremiah excused himself. And God drives them not only by compulsion but also by advising, exhorting, threatening. He does not darken their mind, because to cause distraction, madness and great darkness is the proper work of a demon. It is God’s work to illuminate and with consideration to teach what is necessary. - "Homilies on 1 Corinthians 29.2"
