Thomas Aquinas Commentary Jeremiah 14:7-12

"Though our iniquities testify against us, work thou for thy name`s sake, O Jehovah; for our backslidings are many; we have sinned against thee. O thou hope of Israel, the Saviour thereof in the time of trouble, why shouldest thou be as a sojourner in the land, and as a wayfaring man that turneth aside to tarry for a night? Why shouldest thou be as a man affrighted, as a mighty man that cannot save? yet thou, O Jehovah, art in the midst of us, and we are called by thy name; leave us not. Thus saith Jehovah unto this people, Even so have they loved to wander; they have not refrained their feet: therefore Jehovah doth not accept them; now will he remember their iniquity, and visit their sins. And Jehovah said unto me, Pray not for this people for [their] good. When they fast, I will not hear their cry; and when they offer burnt-offering and meal-offering, I will not accept them; but I will consume them by the sword, and by the famine, and by the pestilence." — Jeremiah 14:7-12 (ASV)

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).