Thomas Aquinas Commentary Jeremiah 14

1. Here, the prophet begins to intercede with his prayer to God on their behalf, so that they might obtain mercy in some way, at least after some chastisements.

This section is divided into two parts. In the first, a discussion the prophet had with the Lord is presented to obtain mercy through entreaty. Afterward, in the second part, the final decision is set forth: and the LORD said to me (Jeremiah 15:1).

Regarding the first part, there are two points. First is the affliction of the people, which is the reason for the prophet’s prayer. Second is the prophet’s discussion with the Lord, which begins with the words, if our iniquities (Jeremiah 14:7).

Concerning the first of these points—the affliction of the people—there are also two points. First is the title of the prophecy: the word, which came from an internal revelation; which came... concerning the words, which were to be announced externally; and of the drought, which came upon them when the captivity was imminent.

Alternatively, the phrase concerning the words of the drought means a drought so severe it is worthy of being spoken about.

Second, the hardship of the drought is described, beginning with the affliction of the people and the lack of drinking water. The author speaks of their sadness: Judah has mourned, afflicted with thirst. The vintage has mourned, the vine is weakened, and all who were joyful in heart have sighed (Isaiah 24:7).

The gates—that is, the judges who used to sit at the gates—have fallen from their former joy. They are darkened, meaning they are shrouded in the darkness of tribulation. He has struck her gates to the ground; he has destroyed and broken her bars (Lamentations 2:2).Heb. מִבְצְרֵ֥י בַת־יְהוּדָ֖ה הִגִּ֣יעַ לָאָ֑רֶץ חִלֵּ֥ל מַמְלָכָ֖ה וְשָׂרֶֽיהָ: he has struck down the strongholds of Judah; he has polluted her princes.

Alternatively, this could mean that the walls were becoming loose from the extreme dryness, so when the gates collapsed it was impossible to repair them due to the water shortage. Their cry is one of complaint and lament: There shall be a cry for wine in the streets; all happiness, and joy has been taken away from the land (Isaiah 24:11).

He then gives the cause of this sadness: the nobles have sent their inferiors to the water. The poor and needy seek water, and there is none; their tongue has become dry with thirst (Isaiah 41:17).

Regarding the barrenness of the land, a blow against their possessions, the prophet says, they were confounded and afflicted, and covered their heads as a sign of shame. You shall be ashamed of your fruits, because of the wrath of the fury of the LORD (Jeremiah 12:13).

The drought also afflicted the farmers: for the rain has not come. The farmers are confounded; the vinedressers have wailed, for the grain and the barley, for the harvest of the field has perished, the vineyard is confounded, and the fig tree has grown weak (Joel 1:11).

Second, he speaks of the suffering of the wild animals. Regarding the deer: for the hind also has given birth in the field, and left it. The hind is an animal that normally has great concern for her offspring. Have you known the time when the ibex give birth on the rocks, or have you seen the hinds bring forth young? (Job 39:1).

Regarding the wild asses: and the wild asses, which can normally endure thirst for long periods. The wild asses will wait in their thirst on the cliffs (Psalms 103:11), where there is more wind. They snuffed up the air for relief from their thirst, like dragons, which pant for air because of their thirst. As a wild ass accustomed to the wilderness, in his desire he has snuffed up the air of his love (Jeremiah 2:24).

Here, the prophet begins to pray to God for the people.

He makes his case with three arguments:

1. An argument for mercy from the divine nature.
2. An argument from the predictions of the prophets, at the words and I said: a, a, a (Jeremiah 14:13).
3. An argument from the former love of the people, at the words have you utterly cast off Judah? (Jeremiah 14:19).

Regarding the first argument, there are two points.

1. First is the prophet’s speech, in which he proposes three things. He begins by trusting in mercy—if our iniquities should testify against us—which testify for our punishment. For it is written, Our iniquities are multiplied before you, and our sins bear witness against us (Isaiah 59:12). God is also described as a help in tribulations which have found us too often (Psalms 45:2).

   Next, he appeals to God’s constancy: Why should you be like a stranger in the land? It is as if the prophet were saying, “It is unworthy of your constancy to abandon your vineyard, like someone who cultivates another’s field.” With the words like a traveler, he implies that God is abandoning his own house, just as a traveler leaves his lodging for the night. The question, Why should you be as a vagrant man, suggests God is abandoning his inheritance just as a wanderer with no permanent home abandons his own dwelling, as lamented elsewhere: I have left my house, I have forsaken my inheritance (Jeremiah 12:7).

   He also appeals to God’s power, with the phrase as a strong man who cannot save. It is as if to say, “It is not fitting to your power that you would fail to save those whom you once took into your protection.” Otherwise, as in the past, enemies might say, He was not able to bring this people into the land for which he had sworn; therefore, he killed them in the wilderness (Numbers 14:16). The prophet also points out that their care is God’s responsibility: but you are in our midst, as he possesses them as his inheritance, so to speak. By his name they are known, just as subjects are defended by the name of their king. For God promised, I will dwell amongst them, and walk amongst them, and I will be their God, and they will be my people (1 Corinthians 6:16).

   He concludes the prayer with the plea, do not forsake us, so that God’s constancy and power will not be blasphemed. This echoes the psalmist’s prayer: Do not forsake me, O Lord, nor despise me, O God of my salvation (Psalms 26:9).

2. Second is the LORD’s response, introduced with the words, thus says the LORD.

   1. First, he exposes their guilt with the phrase who loves to move their feet. This refers to their affections, because of their inconstancy in what is good and their movement from one evil to another, like a wandering woman, impatient of quiet, her feet unable to stay at home (Proverbs 7:11). Alternatively, it could refer to their sending to Egypt for help, about which Isaiah says, Egypt will help in vain, and to no purpose. Therefore, have I cried out concerning this: it is only pride; be still (Isaiah 30:7).
   2. Second, he threatens punishment with the words, now will be remembered, which refers to their sins being remembered for punishment. As the psalmist says, I will visit their iniquities with a rod, and their sins with stripes (Psalms 88:32).
   3. Third, he excludes any remedy:
      • First, prayer is excluded: do not pray for the good of this people. This echoes the earlier command: therefore, you shall not pray for this people, neither take up praise, or prayer for them and do not stand against me, because I will not hear you (Jeremiah 7:16).
      • Second, fasting is excluded: though they fast. This is because, as they complained elsewhere, Why have we fasted, and you have not regarded; we have humbled ourselves, and you did not know (Isaiah 58:3).
      • Third, sacrifice is excluded: if they offer. For God says through Malachi, I have no pleasure in you, says the Lord of hosts, and I will accept no gift from your hand (Malachi 1:10).

1. Here, he takes up his argument from the predictions of the prophets.

1. He gives the intercession of the prophet: a, a, a, for the threefold punishment he had just mentioned. The prophets means false prophets; true peace, a lasting and genuine peace from the enemy. Why have you deceived this people and Jerusalem, saying, ‘You shall have peace’? And behold the sword has come even unto the soul (Jeremiah 4:10).
2. He gives the Lord’s response: and the Lord said.
   1. He shows the falseness of the prophets regarding the actions they take: I have not sent, meaning to perform anything; I have not commanded, meaning by imposing a duty on them; neither have I spoken, meaning by inspiring them with the gift of prophecy. I did not send prophets, yet they ran; I did not speak to them, yet they prophesied (Jeremiah 23:21). And regarding the peace they predicted: a lying vision . . . the seduction of their own heart, that is, words devised to lead others astray. They see vain things, and divine a lie, saying, ‘The Lord has spoken’ when the Lord did not send them (Ezekiel 13:6).
   2. He threatens a punishment for both the prophets who preach and the people who believe: therefore, thus says the Lord. There will be those who bless this people and lead them astray, and those who are blessed will be cast down headlong (Isaiah 9:16).
3. The prophet’s compassion is shown to the people: and you shall speak to them: let my (or your) eyes stream down tears. In this way, the lament of repentance is shown. Stream down tears like a torrent (Lamentations 2:18). The reason for this is given: for with destruction, because of the multitude of the slain; terrible, because of their stubbornness; exceedingly, because of its duration. I shall break them small, as a clay jar is broken with a mighty destruction (Isaiah 30:14).Thomas Aquinas here alters the subject and voice of the quotation.

He then gives the manner of their destruction regarding the punishment of slaughter. If I go out means out of doors, and if I go into means in my thoughts. Without, he shall slay them with the sword, and within, fear—the young man together with the virgin, the nursing mother, and the old man (Deuteronomy 32:25).

Regarding the captivity, he explains the phrase the prophet also. As he said above: I will scatter them among the nations, which they have not known, neither they nor their fathers (Jeremiah 9:16).

He begins his argument from the people's former love. Regarding this, there are four points.

1. First, he marvels at the rejection of the beloved people, astonished by the hatred: Have you utterly cast off Judah? It is as if he were saying, “This seems astonishing.” But you have utterly cast us off, you are exceedingly angry with us (Lamentations 5:22). So that there is no healing. With an incurable wound, subjecting the nations in anger (Isaiah 14:6).

2. Second, he speaks of their recognition of the punishment: we have waited. This refers to the verse above: We waited for peace, and there was no good; a time of healing, and behold, fear (Jeremiah 8:15). And of their guilt: we have acknowledged. I have acknowledged my iniquity, and my sin is ever before me (Psalms 50:3).

3. Third, their petition is presented: do not make us. You have made us a reproach to our neighbors, a mockery and a derision to those around us (Psalms 43:14).

4. Fourth, the motive for the petition is drawn from the sanctity of the temple: the throne of your glory. This refers to the mercy seat and the ark, by which you revealed your glory with miracles and revelations. The throne of the glory of the height from the beginning is the place of our sanctification. The expectation of Israel (Jeremiah 17:12–13).

The motive is also drawn from the weakness of idols: For are there among the idols of the nations any who make rain, or can the heavens give showers by themselves, as primary causes? Who is the father of rain, or who has begotten the drops of the dew? (Job 38:28). Finally, the motive is drawn from the power of God: Are you not the Lord our God? You have made these things—that is, the rains and all such things. At his word, he gives an abundance of waters in heaven, and raises the clouds from the ends of the earth (Jeremiah 10:13).

Collations

It should be noted that some peace (Jeremiah 14:13) is false: living in a great war of ignorance, they call so many and such great evils peace . Some peace is fraudulent: they speak peace with their neighbor, but evil is in their hearts (Psalms 27:3). And some is transitory: for when they say peace and security, then destruction comes suddenly upon them (1 Thessalonians 5:3).

It should also be noted that a throne (Jeremiah 14:21) can be understood mystically in three ways.

1. One is the throne of glory, which can be seen in four ways. First, regarding the loftiness of God's nature: I saw the Lord sitting upon a throne high and lifted up, and the whole earth was full of his majesty (Isaiah 6:1). Second, regarding the serenity of peace: They will call Jerusalem the throne of the Lord; and all nations shall be gathered together in her in the name of the Lord in Jerusalem (Jeremiah 3:17). Third, regarding the depth of knowledge: And I looked, and behold, in the firmament, which was above the head of the cherubim, something like a sapphire stone, as the appearance of the likeness of a throne over it (Ezekiel 10:1). Fourth, regarding its eternal permanence: But you, O Lord, will remain forever, your throne from generation to generation (Lamentations 5:19).

2. A second is the throne of mercy, which prepares us for several things. It prepares us for obedience to God: I shall fix that stake in a sure place, and it shall be as a throne of glory for the house of his father; and I shall hang all the glory of his father upon it (Isaiah 22:23). It prepares us for the pronouncement of justice: By justice shall the throne of the king be established (Proverbs 16:12). It prepares us for mercy toward our neighbors: And his throne shall be prepared in mercy, and he shall sit upon it in truth in the tent of David (Isaiah 16:5). And it prepares us for the grace of humility: The place of my throne, and the place of my footsteps, where I dwell in the midst of the sons of Israel forever (Ezekiel 43:7).

3. A third is the throne of justice, which prepares for judgment. It prepares us to seek judgment: Who will grant me to know him, so that I may find him, and come even to his throne? (Job 23:3). It prepares for the correction of evil: The king, who sits upon the throne of judgment, scatters every evil thing with his gaze (Psalms 20:8). It prepares to condemn the uncorrectable: I saw the Lord upon his throne, and the whole host of heaven standing by at his right and at his left (1 Kings 22:19). And it prepares to defend the good: He shall sit upon the throne of David, and upon his kingdom to establish it, and to strengthen it in judgment, and justice, from now on and forever (Isaiah 9:7).