Thomas Aquinas Commentary Jeremiah 1

This book, like the other prophets, is divided into two parts: the title, and the treatise which begins with, and the word of the Lord came to me, saying (Jeremiah 1:4).

In the title, two things are done. First, it describes the author; and second, it describes the time of the prophecy, at the word of the Lord which came to him (Jeremiah 1:2).

The author is described in three ways. First, by name, in the words of Jeremiah, which is translated as “highness to the Lord,”The name יִרְמְיָהוּ can be translated more precisely as “the Lord exalts.” a name fitting for the eminence of his contemplation.

Second, he is described by his lineage: from the prophetic line, in the son of Hilkiah—for according to the rule of Jerome, we are to understand that wherever a prophet’s father is named in the title, he was also a prophet—and from the priestly line, in from the priests, whose responsibility it was to know the Law: ask the law of the priest (Haggai 2:12).

Third, he is described by his dwelling place: that were in Anathoth. The Levites received certain estates in each tribe where they were to dwell, as it says in Numbers 35. Concerning these words it is said, my words shall not fail (Isaiah 59:24).

Now, it should be understood that some prophetic books are named from an internal action, which is why it says, the vision of Isaiah or the vision of Obadiah. Others are named from an external action, and these are called a word in the title, as is the case with this book. Still others are named from the subject matter of a threat, and so are called a burden in the title. Habakkuk and Nahum are of this sort.

1. Here, he describes the time of the prophecy, because he prophesied in succession under the three kings mentioned in 2 Kings 20.

Previously, he said, words. Why does he now use the singular, word?

In response, while the prophetic words are many, they are nevertheless one in their origin, because they come from the uncreated Word.

Yet, since that Word is eternal, as it says in John 1, how can it be said that the Word was made?

The answer is that the Word was not simply "made," but was "made known" to someone. Indeed, there was no change in the Word itself, but rather in the person to whom the revelation was given. It is in this sense that God is said to be "made" our refuge.

Another question is asked: why is there no mention of the other two kings—namely, Jehoahaz, the son of Josiah, and Jehoiachin, the son of Jehoiakim, who is also called Jeconiah?

The answer is that both of them reigned for only three months, as stated in 4 Kings 24. Because Sacred Scripture is not concerned with minute details, their reigns are included within the times of the other kings.

In the fifth month refers to when the city was destroyed, although it was captured in the fourth month, as stated below in Jeremiah 39:2.

1. Here begins the discourse of the book itself. First, the office of prophet is enjoined upon Jeremiah. Second, a prophecy is given to the now-appointed prophet, beginning at and the word of the Lord came to me (Jeremiah 2:1).

The first part is divided into two. First, the office is enjoined. Second, the manner of its execution is shown, as it says, you, therefore, gird up your loins (Jeremiah 1:17).

The first of these points is divided into two. First, he is established in the prophetic office. Second, the subject matter of the prophecy is delineated to him, as it says, and the word of the Lord came to me (Jeremiah 1:11).

The first of these points is again divided into two. First, the preparation of the prophet is related. Second, the conferral of the prophetic gift, as it says, and the Lord put forth his hand (Jeremiah 1:9).

The first of these points is divided into three. First is the preparation on the part of the Lord. Second is the prophet’s objection, where he says, and I said: Ah, Lord God! (Jeremiah 1:6). Third is the refutation of the objection, at and the Lord said to me (Jeremiah 1:7).

Concerning the first part, three things are to be said.

1. The preparation of the prophet is described: the word of the Lord came to me, either externally through a subordinate creature or internally through inspiration. I will hear what the Lord God will speak in me (Psalms 85:8). I formed you: within formative nature itself, God makes a form, as the first cause acts within a second cause: You have clothed me with skin and flesh (Job 10:11). I knew you—with a knowledge of approval. The Lord has called me from the womb, from the bowels of my mother he has been mindful of my name (Isaiah 49:1).
2. His privileged sanctification is mentioned: and before you came forth. They have mistreated him, who from his mother’s womb was consecrated a prophet .
3. The predetermination of his office is noted. And I ordained you a prophet—that is, in my disposition. I have given you as a light to the Gentiles, that you might be my salvation even to the farthest part of the earth (Isaiah 49:6).

Concerning his sanctification in the womb, let us examine four things.

1. The time. It seems that sanctification of this type is possible before the infusion of the soul, as it says in the Gloss of Ambrose on Luke 1: the spirit of life was not yet within him, and the spirit of grace was already present in him. Furthermore, it says here: before I formed you in the womb, I knew you. This is understood to be speaking of spiritual knowledge, which is approbation. Therefore, he had grace before his formation. On the other hand, it seems he did not have it before he was born from the womb, because Augustine says, “no one can be reborn unless he has already been born.”Ita qui natus non fuerit renasci non potest (Augustine, De peccatorum meritis 2.27 [CSEL 28:863; PL 42:551]). No one has grace unless he has been reborn, because he becomes a son of God through grace; therefore, he does not have the grace of sanctification either.
2. To this, it must be said that the sanctification we are speaking of occurs through grace, whose subject is the soul, and therefore it cannot exist before the infusion of the soul. But here it happens by a special privilege after the infusion of the soul, yet before he is born from the womb. In response to the first point, it must be said that here the “spirit of life” is externally called air, which is freely breathed. Alternatively, the spiritSpiritus originally denoted breathing, while anima referred to the air that is breathed. of life is said to be within when one notes if breath is drawn. In response to the other point, it must be said that what is understood by a notion of approbation is said in reference to predestination to grace, not to present justice. As for the final point, it must be said that by general law, no one is able to be reborn by the regeneration that comes through the sacraments before he is born, because he is not yet able to be subject to the operations of the ministers of the Church, through whom grace of this sort is dispensed. But God does not bind His power to the sacraments, and therefore He is able to sanctify someone in the womb by a special privilege.
3. Second, we ask: to whom is this sanctification appropriate? It seems that it is appropriate for Christ, of whom it is said in the gloss that before He came forth from the womb He was sanctified in the belly.Glossa Interlinearis, at Song of Songs 1:15. On the contrary, however, to sanctify is to make holy what was unholy. But Christ was never unholy; therefore, it could not apply to Him. Also, it seems that it is appropriate for inanimate objects, according to what is said in Psalm 46:4, the Most High has sanctified his own tabernacle. Yet on the contrary, things of this sort are not capable of receiving grace. In response to the first point, it must be said that something is said to be unholy in two ways: either privatively, which requires the existence of the subject, and this would not be fitting for Christ; or negatively, and in this sense, it is fitting for Christ to pass from unholy to holy, because before He was man, He was not holy with regard to created holiness. To the other point, it must be said that in one way something is called holy when it is dedicated to divine worship, and in this way animate and inanimate things can be sanctified. Sometimes, however, “holy” is used to mean faithful, or free from sin, or from the carnal act. Such sanctification comes through grace and is only possible in human beings. But since all sanctification should be oriented toward that most holy conception of the Son of God, it was fitting that the mother in whose womb that celebrated conception took place had been sanctified. John the Baptist also, while still in the womb, pointed to another who was still in the womb. Jeremiah, too, among others, expressly treated the manner of that most holy conception later: the Lord has created a new thing upon the earth: A woman shall compass a man (Jeremiah 31:22).
4. Third, we ask about the effect of sanctification. It is to be understood that sanctification is directed against the uncleanness of original sin. In original sin, one must consider the state of guilt, which involves the loss of the vision of God and arises from the lack of original justice. Sanctification totally removes this guilt as it pertains to the impediment of the person, even though the price has not yet been paid by which the impediment of nature would be removed. One must also consider the tinder for sin, so to speak, which is the inclination to every evil. This indeed remains as an obstructed condition, not inclining toward that to which it is ordered. While in some it might incline toward venial sin, though not to mortal sin, in the blessed Virgin, her inclination was toward neither of these.
5. Fourth, we must ask about the comparison between sanctifying grace and sacramental grace. It must be said that in a general manner, sanctifying grace prevails, because the inclination to mortal sin remains after one receives sacramental grace. But in a certain respect, sacramental grace prevails with regard to the indelible mark it makes on the soul and other such things.

And I said (Jeremiah 1:6). Here, the prophet raises an objection.

• First, he expresses his astonishment: Ah, because of the defects of his life; ah, because of his lack of knowledge; ah, because of his lack of eloquence. And I said: Ah, ah, ah, O Lord God (Ezekiel 4:14).
• Second, he gives the reason for his astonishment, mentioning his lack of eloquence—behold, I cannot speak; I am not eloquent, neither heretofore, nor since you have spoken to your servant (Exodus 4:10)—and the fact of his youth, for I am a child. Therefore, his age is not appropriate for the office of preaching. I hoped that length of days would speak, and the multitude of years would teach wisdom (Job 32:7). You that are elder, speak, for it is fitting for you .

For this reason, he refuses the office of preaching, to which Isaiah offered himself (Isaiah 6:8). Gregory shows this in the Gloss: some laudably seek the office of preaching, others are laudably forced into it. Because out of the love he bore for God, he feared the loss of contemplation; yet, through love for his neighbor, he also desired his neighbor's salvation. However, he did not offer himself before he was cleansed, nor did he stubbornly refuse.

And the Lord said (Jeremiah 1:7). Here, God refutes this objection. And because Jeremiah mentioned his youthfulness, God promises three things against the defects of young men.

• Children are inconstant, and against this, God promises constancy: Do not say, ‘I am a child,’ for you shall go to all that I shall send you. The way of a man is not his own, nor is it in a man to walk and direct his steps (Jeremiah 10:23). In all your ways think on him, and he will direct your steps (Proverbs 3:6).
• Children lack eloquence, and against this, God promises eloquence: and whatever I command you, you shall speak. Wisdom has opened the mouth of the dumb, and made the tongues of infants eloquent .
• Children are timid, and against this, God promises courage: Do not be afraid of their face, for I am with you to deliver you. This is not because you will be without difficulties, but because you will bear them all with patience. I will fear no evil, for you are with me (Psalms 23:4).

And the Lord put forth his hand (Jeremiah 1:9). Here, God confers the gift of prophecy in the manner of a sacrament.

• First is an action—the Lord put forth his hand—in an imaginative vision, so the boy would not be terrified by seeing human limbs. This signifies the generosity of God’s goodness. When you open your hand, they shall all be filled with good (Psalms 104:28). He is not, however, cleansed beforehand with a burning coal as Isaiah was, because he lacked sin on account of his youth and sanctification.
• Second are the words, and said to me. These contain three things:
  1. It expresses the gift: Behold I have put my words in your mouth. The Lord gave the word to them that preach good tidings with great power (Psalms 68:11).
  2. It shows his station: See, I have this day set you over nations, different ones to which he preached, as a mediator between them and God. Behold, I have appointed you the God of Pharaoh (Exodus 7:1). You have made me the head of the Gentiles (Psalms 18:43).
  3. It explains his duty: to root up evil things with regard to their root; to pull down, with regard to the schemes of a wicked government; to waste, the alliances of evil men; to destroy, the defenses of evil; to build good things with regard to right order; and to plant, with regard to the root. For they do not lack external fortifications such as a fence. He was consecrated a prophet, to root out, and to afflict, and to destroy, and likewise to build and to plant .

1. Here, the prophet identifies the subject matter he was specifically appointed to prophesy about: the destruction of Jerusalem and the captivity of the people.

He lays this out in two parts. First, he shows the certainty of the prophecy. Second, he shows the captivity itself, which begins with the phrase and the word of the Lord came (Jeremiah 32:26).

Regarding the first part, the certainty of the prophecy, there are three points:

1. The prompting of the prophet to see: What do you see? It is as if God were saying, “Since you are a prophet, it is your duty to see.” As Scripture says, He who is now called a prophet was once called a seer (1 Samuel 9:9).
2. The vision itself: and I said, “I see…” He sees images in a vision: a rod, as if in the hand of the Lord, ready to strike. The yoke of my iniquities has kept watch; they are wrapped up in his hand and put upon my neck (Lamentations 1:14). Some understand the watching rod as the tool of thieves, inserted through windows to take plunder from houses while they keep watch and others sleep. But the first interpretation is better.
3. The explanation: and the Lord said, “You have seen well.” It is as if he were saying, “These things are in accord with the truth.” When the Lord says, I will keep watch, it means He will be attentive, as supported by the verse: The word which will come forth from my mouth… (Isaiah 55:11).

Here, the author describes the destruction of Jerusalem itself.

He speaks of the incitement to see, what do you see?, as mentioned above.

He speaks of the vision: and I said: I see a boiling cauldron, which signifies the burning of the city. And its face—its bottom—is from the north, from which the fire was lit. Place an empty pot upon the coals, that it may grow hot, and melt its bronze, that its filthiness may flow into the midst thereof and its rust be consumed (Ezekiel 24:11).

Then, the exposition is given: and the Lord said.

It is explained generally: from the north refers to the king of Babylon, who was to the north in relation to the Holy Land. Inhabitants of the land refers to Jerusalem or other adjacent cities that will be destroyed by him. As it says below, behold, the sound of a noise comes, and a great shaking from the land of the north, that he may turn the cities of Judah into wilderness and the habitation of dragons (Jeremiah 10:22).

Next, the order of the whole matter follows.

The assembling of the army is described: for, behold, I will call together, by inspiration, the kingdoms subject to Nebuchadnezzar. He shall raise a sign to the nations that are afar off (Isaiah 5:26).

He speaks of the siege of the city: and they shall come, and each one shall place his throne, that is, the tent, in the entry of the gates, as if they will bring the siege to the very walls. The horsemen shall put their seats in the gate, and the covering of Judah shall be revealed (Isaiah 22:7). Alternatively, he is thinking of the captivity of the city itself and touches upon what happens below: and all the princes of the king of Babylon entered and sat in the middle gate (Jeremiah 39:3).

He discusses the punishment of the inhabitants: and I will speak my judgments, not with words, but with punishments. They shall judge you with the judgments of adulteresses, and of those who shed blood (Ezekiel 16:45).

Regarding You, therefore, gird up, the author here teaches the manner in which this will be carried out.

It should follow immediately: gird up your loins, like one who prepares to go quickly. Gird up your loins as a man (Job 38:3).

He should proceed fearlessly.

Concerning this, he first excludes fear: do not be afraid. Do not fear them, neither be dismayed at their face, for it is a rebellious house (Ezekiel 3:9). Who are you that you fear mortal man, and the son of man, who is like straw that dries up and is forgotten by the Lord your maker, who stretches forth the heavens, and establishes the earth; and you have shrunk back in fear the whole day from the presence of him who troubles you, and had readied you for destruction (Isaiah 51:12).

He promises the fortitude to resist: I have surely set you today as a fortified city, to uphold others, as an iron pillar. The Lord has given me a learned tongue, that I might know how to uphold him who is fallen with a word, that he may not flag within himself (Isaiah 50:4). And as a brazen wall. I have set your face as steel and as flint (Ezekiel 3:9).

He promises the disappointment of the enemy: and they shall wage war with you, but will not prevail—they will not be able to turn you from the truth. As it says below, I shall make you as a strong brazen wall before this people; and they shall wage war against you, and they shall not prevail, because I am with you to save you, and I will rescue you, says the Lord (Jeremiah 15:20).

Collations

Concerning the things mentioned above, it must first be known that God is able to have a knowledge (Jeremiah 1:5) of approbation for something, as was said. This includes knowledge of foresight: all things are known to the Lord God before they are created; thus also after their completion he sees all things ; of predestination: the Lord knows who are his (2 Timothy 2:9); of the infusion of grace: I know my sheep and they know me (John 10:27); of special familiarity: and I have known you by name (Exodus 33:12); and of glorification: I have known him in his blessings, and have given him an inheritance .

• God touches (Jeremiah 1:9) some by reproving them: have mercy on me, have mercy on me, at least you, O my friends, for the hand of the Lord has touched me (Job 19:21); by cleansing them from sin: Jesus touched him, saying, ‘I will it, be clean’ (Matthew 8:3); by infusing grace: my beloved put forth his hand through the hole, and my belly trembled at his touch (Song of Solomon 5:4); by strengthening with grace: and behold, a hand touched me, and raised me to my knees, and the knuckles of my hands (Daniel 10:10); and by stirring up fervor: touch the mountains and they shall smoke (Psalms 143:5).
• The sinful soul is called a cauldron (Jeremiah 1:13) because of the fervor of its sinful desire: He makes the deeps of the sea to boil like a pot, and he reckons it as when they boil unguents (Job 41:22); because of the carnality of its work: they break their bones, and cut them up finely as in a kettle, as meat in the midst of a cooking vessel (Micah 3:3); and because of the blackness of its stain: the face of all is as the blackness of a pot (Nahum 2:10).
• The aforementioned cauldron is heated by the fire of inordinate love: When the fire has been kindled and spread abroad, they will perish at the rebuke of your countenance (Psalms 79:17); of wrath and contention: behold you are all kindling the fire and girded about with flames (Isaiah 50:11); and of eternal damnation: a fire has been kindled in my wrath, and it shall burn to the lowest depths of hell (Deuteronomy 32:22).
• The devil is called the north wind (Jeremiah 1:14) because of the violence of his temptation: The voice of his thunder has struck the earth, a storm of the north wind and a gathering of air ; because he hinders the fruit of good work: arise, O north wind, and come, you south wind; blow through my garden, and its spices shall flow forth (Song of Solomon 4:16); and because he dries the river of tears: the north wind scatters the rains, and a sad face a backbiting tongue (Proverbs 25:23).
• The Church, and even the soul, is fortified (Jeremiah 1:18) by divine assistance: I shall be a fire for them round about, and I shall be in the midst of him in glory (Zechariah 2:5); by the protection of the angels: his height is a rampart of stones (Isaiah 33:16); by the example of the holy fathers: the tower of David is your neck, which is built with bulwarks (Song of Solomon 4:4); by the help of one’s brothers: a brother who is helped by his brother is like a strong city (Proverbs 18:19); and by the remedy of the sacraments: I am a wall, my breasts are like a tower, from which I am made as one finding peace (Song of Solomon 8:10).

Chapter 2