Thomas Aquinas Commentary Jeremiah 11:18-23

"And Jehovah gave me knowledge of it, and I knew it: then thou showedst me their doings. But I was like a gentle lamb that is led to the slaughter; and I knew not that they had devised devices against me, [saying], Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered. But, O Jehovah of hosts, who judgest righteously, who triest the heart and the mind, I shall see thy vengeance on them; for unto thee have I revealed my cause. Therefore thus saith Jehovah concerning the men of Anathoth, that seek thy life, saying, Thou shalt not prophesy in the name of Jehovah, that thou die not by our hand; therefore thus saith Jehovah of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine; and there shall be no remnant unto them: for I will bring evil upon the men of Anathoth, even the year of their visitation." — Jeremiah 11:18-23 (ASV)

Here, the author shows how they transgressed by sinning against the prophet himself. What is said literally suits Jeremiah, who came to be hated by the people for the evils he predicted. But the persecution of Jeremiah also prefigures the passion of Christ, as the Gloss says.Jerome, In Hieremiam, 2.147–48. This seems, however, to contradict the opinion stated above, in which we applied what was said to Christ and not to Jeremiah. But all the prophets did most things as a type of the Savior, and what is fulfilled in the present in Jeremiah is prophesied about the Lord for the future.

Concerning this, there are three points.

1. First, the prophet sets forth the guilt of his adversaries.

   He begins with the revelation of their communal guilt: you have shown me by internal revelation, and you disclosed by external signs, their intentions—that is, their schemes against me. With his strong hand he taught me that I might not go in the way of this people (Isaiah 8:11).

   He then explains the necessity of this revelation, since his own mind could neither know nor suspect their plot because of his innocence, which did not deserve such treatment. And I was like a lamb: and I did not know. Even Christ as a man on earth received from God the knowledge by which he knew all things through the grace of the hypostatic union, just as others receive what they know through the grace of revelation. As a lamb before the shearer is silent, and opens not his mouth (Isaiah 53:7). For who knows the things that are in a man but the spirit of man, which is in him? (1 Corinthians 2:11). The Lord knows the thoughts of man, that they are vain (Psalms 94:11).

   The text continues: Let us put wood, that is, yew wood, so that he would die by being poisoned,Julius Caesar, in the Gallic Wars 6:3, mentions that Cativolcus, leader of the Eburones, poisoned himself with yew. and let us cut him off, so that no memory of him remains, like a tablet whose previous writing has been erased. Mystically, this refers to the body of Christ on the wood of the cross. Alternatively, wood in his bread means, “Through the wood of the cross, let us stir up scandal against his doctrine, which is our bread.” He was cut off from the earth (Isaiah 53:8).

2. Second, the prophet seeks vindication and mentions the power and authority by which this is possible. but you, O Lord Sabaoth, that is, of hosts,It is unclear why Jerome at times translates the name of God, יהוָה צְבָאוֹת, as “Lord of hosts,” but at other times merely transliterates it as Sabaoth. refers to the justice by which he wills it. who judges justly refers to the knowledge by which he knows it. and tests the reins (the affections) and the heart (the thoughts) refers to his insight.

   let me see your vengeance upon them is spoken from the perspective of Christ concerning those who are stubborn, for he prays for others: Father, forgive them, for they know not what they do (Luke 23:34). You have seen, O Lord, their iniquity against me, judge my cause (Lamentations 3:59). And he gives the reason: for to you have I revealed my cause, not as if speaking to one who did not know, but as one entrusting my whole cause to you. Cast your care upon the Lord, and he will sustain you (Psalms 55:22).

3. Third, the Lord threatens punishment.

   1. First, he returns to their malice: therefore, thus says the Lord to the men of Anathoth, who seek your soul, meaning, to kill you. Those who sought my soul have done violence (Psalms 38:12). He adds the cause of this malice: and they say: do not prophesy, as if to say that you can only avoid death if you stop prophesying. Who say to the seers, do not see (Isaiah 30:10).

   2. Second, he threatens the punishment:

      1. First, he foretells the visitation: therefore, thus says the Lord. I shall visit their iniquities with a rod, and their sins with stripes (Psalms 89:32).
      2. Second, he determines their punishment: their . . . young men. And later: those who are for the sword, to the sword, and those who are for famine, to famine (Jeremiah 15:2).
      3. Third, he declares the power of the one who punishes them: I will bring this evil upon them—I who am able. Bring upon them the day of affliction, and destroy them with a double destruction (Jeremiah 17:18). Mystically, the men of Anathoth, which means “obedience,”The place name, עֲנָתֹת, appears to derive etymologically from the Canaanite goddess, Anat, much like Athens is derived from Athena. Anathoth was only a few miles distant from Jerusalem. signifies the men of Jerusalem, who, once obedient to the Lord, afterward persecuted Christ.

Collations

Note that the olive tree (Jeremiah 11:16) is called holy for several reasons:

• Because of its fatness, which signifies devotion: you have been made a partaker in the root, and fatness of the olive tree (Romans 11:17).
• Because of the excellence of the oil, which signifies contemplation: these are the two sons of oil, who stand beside the Lord of the whole earth (Zechariah 4:14).“Sons of oil”: Zerubbabel and Joshua, who had been anointed to serve as king and high priest, respectively. And he made for the oracle two cherubim from olive wood, ten cubits in height (1 Kings 6:23).
• Because of the greenness of its leaves, which signifies strength of mind: the dove returned at evening, carrying the branch of a green olive tree in her mouth (Genesis 8:11).
• Because of its fertility, which signifies an abundance of good works: but I am like a fruitful olive tree in the house of God, I have hoped in the mercy of God forever, and forever and ever (Psalms 52:8).
• Because of its beauty, which signifies the glory of the saints: as a beautiful olive tree in the fields, and like a plane tree I am exalted by the waters . His glory will be like the olive tree, and his fragrance like the Lebanon (Hosea 14:6).