Thomas Aquinas Commentary Jeremiah 17

1. Here, the prophet explicitly shows the stubbornness of the people, which is the cause of their rejection. From this, he first shows their obstinate malice, and second, the completed punishment, beginning at Thus says the LORD (Jeremiah 19:1).

   Regarding their malice, there are two points:

   1. The causes of their stubbornness are given.

   2. The obstinacy itself is proven through experience, beginning at The word which came to Jeremiah from the LORD (Jeremiah 18:1).

   Concerning the causes of their obstinacy, there are two points. First, the prophet lays out the causes, and second, he calls them back to the practice of their original religion, beginning at Thus says the LORD (Jeremiah 17:19).

   Regarding the first point, there are two causes addressed:

   1. The first cause is an inclination toward sin. Speaking of their guilt, the prophet gives an example: The sin of Judah, of the two tribes, is written. This means it is so deeply impressed upon their character, particularly their tendency toward idolatry, that it is inscribed as if with an iron pen, with a point of diamond—that is, a stone polished like a nail point. As it is written elsewhere: They have made their hearts like diamond, lest they should hear the law and the words which the LORD of hosts has sent by His Spirit through the former prophets (Zechariah 7:12). Alternatively, sin could mean the sentence for sin.

      He speaks of their sinful inclination: it is engraved—that is, deeply—on the tablet of their heart, which is a heart enlarged in its disposition to sin. For this reason, a heart so enlarged takes the place of the diamond tablet, and the horns of their altars (that is, of the idols) take the place of the iron pen. God had commanded that four horns should protrude from the altar, from which the grating would hang (Exodus 27:2–4), but they had done the same on the altars to their idols. Ephraim has multiplied altars for sinning; they have become for him altars for sinning (Hosea 8:11).

      He also gives a sign of this inclination in their children: when their sons, who retain this inclination, shall remember their altars, which will be built in their cities and in various other places. As stated previously: and under every green tree you prostituted yourself (Jeremiah 2:20).

      The prophet then adds the punishment: the plundering of possessions that relate to the necessities of life. Your strength means the possessions that you thought made you strong, such as battlements and military camps. As stated previously: I will give your substance and your treasures as spoil for no price, for all your sins, even in all your borders (Jeremiah 15:13). In other words, when your malice has become so complete that sons imitate their fathers, worshiping idols everywhere, then I will give your strength and all your treasures as plunder. This also includes the goods that relate to the practice of idolatry: your high places, where they would worship idols. Behold, I will bring a sword upon you, and I will destroy your high places. And your altars shall be desolate, and your images shall be broken, and I will cast down your slain men before your idols (Ezekiel 6:3–4).

      He also threatens captivity: you will be left stripped, O Jerusalem, of your heritage, meaning the people subject to you. Alternatively, you will be left stripped, O nation, of the land, as you go into captivity. How lonely sits the city that was full of people! How like a widow has she become, she who was great among the nations! The princess among the provinces has become a tributary! (Lamentations 1:1). Slavery is also threatened: and I will make you serve your enemies. You shall serve your enemy, whom the LORD will send against you, in hunger and thirst, in nakedness, and in want of all things. And he will put a yoke of iron on your neck until he has destroyed you (Deuteronomy 28:48). Finally, he addresses the immediate cause of punishment, which is divine wrath, or the will to punish: for you have kindled a fire. For a fire is kindled by my anger, and it shall burn to the lowest hell (Deuteronomy 32:22).

   2. The second cause he addresses is their confidence in their own impunity. Cursed is the man who trusts in man. They were assuring themselves of their impunity for three reasons:

      1. First, because of the power of their friends, namely, the Egyptians; he removes this reason first.
      2. Second, because of their abundant wealth, addressed at As the partridge sits on eggs and hatches them not (Jeremiah 17:11).
      3. Third, because of their disbelief in God’s threats, addressed at, Behold, they say to me, “Where is the word of the LORD?” (Jeremiah 17:15).

      Concerning the first reason, there are two points. First, he speaks of the distinction between those who trust in the LORD and those who trust in men. Second, he introduces the author of this distinction, at The heart is deceitful above all things (Jeremiah 17:9).

      Regarding the first idea, he makes two points:

      • First, he speaks of the curse upon those who trust in human assistance. He gives the curse: Cursed, as one who is “abandoned to evil.”The wordplay here is lost in translation: maledictus, “cursed”; malo addictus, “abandoned to evil.” And makes flesh his arm—that is, his strength. This establishes the irrationality of such hope, because human frailty is signified by the flesh. And his heart departs from the LORD. This shows the reason for the curse, for it is permitted to trust in man under God, but not in a way that God is forsaken. This is said because the Jews, having rejected God, put their hope in the Egyptians. Woe to those who go down to Egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they do not look to the Holy One of Israel, nor seek the LORD! (Isaiah 31:1). Put not your trust in princes, nor in the son of man, in whom there is no help (Psalms 146:3).

        He gives an analogy for this curse: For he shall be like the tamarisk in the desert, a tree of little value. Symmachus translates it: like an unfruitful tree in the wilderness. He shall not see when good comes—before their liberation from captivity, almost all of them died. But he shall inhabit—this shows the horror of their place of captivity, not because the place was bad in itself, but because they were oppressed with bondage—the parched places in the wilderness, which is not cultivated but has a dry air that makes trees unfruitful; in a salt land, referring to the dryness of the land, because the sun evaporates the moisture. He turns rivers into a wilderness, and the water-springs into dry ground (Psalms 107:33).

      • Second, he speaks of the blessing of those who trust in God’s help. First, he gives the blessing: Blessed is the man who trusts in the LORD, and whose hope the LORD is, so that God is the reason for trusting in whomever he trusts. His wrath is kindled but a little. Blessed are all they that put their trust in him (Psalms 2:12). Blessed are all those who wait for him (Isaiah 30:18).

        Next, he gives an analogy drawn from a tree, considering three aspects:

        1. First, regarding the firmness of the roots: And he shall be as a tree planted by the waters, which illustrates the firmness of divine protection. And he shall be like a tree planted by the rivers of water, that brings forth his fruit in his season (Psalms 1:3).
        2. Second, regarding the greenness of the leaves: and his leaf will be green, which signifies temporal prosperity and spiritual vitality. The just will sprout like a green leaf (Proverbs 11:28).
        3. Third, regarding the richness of the fruit, which signifies an abundance of good works: nor shall he cease to bear fruit at any time. Each month it brings forth its fruit (Revelation 22:2).

      Because the Jews could say that it is not possible for there to be a difference of rewards based on a variety of thoughts, the prophet consequently introduces the author of this distinction.

      First, he poses the problem: The heart is deceitful above all things, that is, entangled with many evil things. Counsel in the heart of man is like deep water, but a man of understanding will draw it out (Proverbs 20:5).

      Second, he gives the response, offering two factors that make the distinction in judgment sufficient. The first is knowledge: I the LORD search the heart, with regard to its thoughts, and test the reins, with regard to the emotions. And He who searches the hearts knows what is the mind of the Spirit, because He makes intercession for the saints according to the will of God (Romans 8:27). The second is justice: to give every man according to his ways, with regard to the disposition of the heart, and according to the fruit of his doings, with regard to external works. Say to the righteous that it shall be well with them, for they shall eat the fruit of their doings (Isaiah 3:10).

1. He touches on the second source from which the hope of immunity arose: an abundance of riches. He speaks of the confidence the wicked place in their wealth, using the analogy of the partridge that steals the eggs of other birds, sits on them, and is finally abandoned by the chicks. In this, he is speaking of the unjust accumulation of wealth: as the partridge has hatched.

   He explains: so he who has gotten riches and not by judgment. As Habakkuk says, Woe to him who multiplies what is not his own. How long will he load himself with dense clay? (Habakkuk 2:6). He then describes the loss of these riches: he shall leave them in the midst of his days, meaning he will either die in his youth or lose them to the plundering Chaldeans while he is still alive.

   In the end—that is, at the divine judgment or at his death, when riches will be found to have profited him nothing—he shall be a fool. He will appear to be a fool, for as the psalmist says, And he will leave his riches to others, and their graves shall be their houses forever (Psalms 48:11). As Job says, He knows the deceiver, and him who is deceived (Job 12:16).

2. He speaks of the hope of the just, which is in the worship of God. Their hope is the glorious throne—that is, the expectation and confidence of the people of Israel is the temple, the ark, and the mercy seat, which together signify the worship of God. This worship is called a high and glorious throne, for there the glory of the Lord would appear in revelations from the beginning of the giving of the Law. It is the place of our sanctification, meaning the place in which we are sanctified, or which God has sanctified before us and for us. As written above: the throne of your glory; remember, and do not break your covenant with us (Jeremiah 14:21).

   To this, he adds the punishment for those who turn away from this confidence: O LORD, all who forsake you shall be put to shame; those who depart from you in the land of their captivity shall be inscribed. This means they will be registered as citizens who will remain there forever, or counted among those who know only earthly things, or that they will descend into earthly corruption, as Psalm 48:12 says: they have called their names in their lands. He gives the reason for this: for they have abandoned the LORD, the source of living waters. As written above: they have abandoned me (Jeremiah 2:13).

3. He extends his petition to God, who is his hope: heal me from the wounds of sin and from the distress that surrounds me; save me by preserving me among the good; you are my praise, the one whom I praise, or the one because of whom I am praised. As the psalmist says, I have said: O Lord, have mercy on me, heal my soul, for I have sinned against you (Psalms 40:5).

This is the third reason that gave rise to their belief in their own immunity: they did not believe God’s threats. Regarding this, there are three points.

1. First, he speaks of the insolence of those who did not believe: where is the word? It is as if he were saying, “They will not come.” You who say, let him make haste, and let his work come quickly, that we may see, and let the counsel of the Holy One of Israel come, and we will know it (Isaiah 5:19). Woe to them who desire the day of the Lord. For what good is it to you? (Amos 5:18).

2. Second, the prophet’s defense is given regarding his constancy of mind: and I am not troubled, because of their contradiction, following, fulfilling what you commanded me; the day, the present life, because I am prepared even to die; or alternatively, present prosperity and glory. But I account it very little that I should be judged by you, or by man’s day (2 Corinthians 4:3). And regarding the truth of his preaching: you know . . . what was right in your sight, although not in theirs. My witness is in heaven (Job 16:20).

3. Third, his own petition is given.

   First, he seeks safety: be not a terror to me. It is as if he were saying, “I fear only your indignation.” Let him take his rod from me, and let not his fear terrify me (Job 9:34). Do not fear those who kill the body, but rather fear him who is able to destroy the soul and the body in Gehenna (Matthew 10:28).

   Second, he asks that those who did not believe may suffer torment in their hearts and be put to shame because of their guilt: Let those who persecute me be put to shame. Let them be confounded, and put to shame, who seek my soul to take it away (Psalms 39:15). He also petitions concerning the fear of punishment: let them fear. Terror to those who work evil (Proverbs 10:29). For though wickedness is fearful, it is given for the condemnation of all . And concerning affliction in the body: bring upon them the day of affliction, in this life; destroy, by death, with a double destruction, with the sword and famine, or in soul and body.

1. Here, the prophet calls the people back to practicing their original religion regarding the commandment to observe the Sabbath. This is the lightest of the commandments, so that their stubbornness might be more clearly shown. Concerning this, he makes two points.

   1. First, he determines the place of his preaching: in the gate. This was so they would be forced to listen, as it were, against their will. Be instant in season, and out of season; reprove, entreat, rebuke (2 Timothy 4:2). He preaches to the sons of the people, for they themselves are not God’s people, but the sons of the peoples. He preaches at the gate through which the kings of Judah come in, for this specific gate was next to the royal palace, through which the kings would enter the city. As it says above: stand in the gate of the house of the Lord, and preach there this word (Jeremiah 7:2).

   2. Second, he gives the substance of the preaching: and you shall say to them. Concerning this, he does three things.

      1. First, he gives the command and seeks an audience: hear. And now, understand, O kings, be instructed, you who judge the earth (Psalms 2:10).

         He makes the command known: thus says the Lord: guard yourselves from sin. Do not carry burdens of merchandise or servile work outside the city (Jeremiah 17:22). This pertains either to their slavery to sin or to the punishment of slavery, because they were required to abstain even from things that were not sins. We are not obliged to abstain from all these things, but we follow the commandment of the Church which regulates this matter.

         Sanctify the day, so that you are free for good works. Remember to sanctify the Sabbath day (Exodus 20:8). I saw in Judah those who tread the winepress on the Sabbath, who carried sheaves, and who loaded wine and grapes and figs and every burden upon their asses, and who brought them into Jerusalem on the Sabbath day. And I charged them (Nehemiah 13:15).

         He then speaks of their contempt for the commandment: and they did not listen. As it says above: but they did not listen, and they did not incline their ear; but they went away in their own desires, and in the depravity of their evil hearts (Jeremiah 7:24).

      2. Second, he promises a reward to those who obey: and it shall be, if you hearken. The city will be glorious in three ways:

         First, in the dignity of the king. Regarding this: shall enter. I shall restore your judges as they were before, and your counselors as of old (Isaiah 1:26).

         Second, in the multitude of the people. Regarding this: and this city shall be inhabited. No more shall you be called forsaken, and your land shall no more be called desolate (Isaiah 62:4).

         Third, in the ceremonies of the temple. Regarding this: and they shall come from the cities of Judah, and from round about Jerusalem, and from the land of Benjamin, and from the fields, and from the hill country, and from the south, even from Egypt. They shall be offered on my acceptable altar, and I will glorify the house of my majesty (Isaiah 60:7).

      3. Third, he threatens the disobedient with fire: but if you will not hearken... I shall kindle a fire in her gates. This is because the Chaldeans, upon entering the gates, set fire to the city. They shall be burned, both together, and there shall be none who may extinguish it (Isaiah 1:31).

Collations

Note that the saints put forth fruit (Jeremiah 17:8) in several ways:

• through the contemplation of wisdom: come to her as he who ploughs, and he who sows, and wait for her good fruits ;
• through the fervor of love: let my beloved come to his garden, that he may eat the fruit of his apple trees (Song of Solomon 5:1);
• through the profession of praise: through him we offer perpetually to God the sacrifice of praise, that is the fruit of lips confessing his name (Hebrews 13:15);
• by performing meritorious works: for the Lord will give his goodness, and our land will give her fruit (Psalms 84:13);
• through the conversion of one’s neighbors: that you should go and bear fruit, and that your fruit should abide (John 15:16).

It is also to be noted that some follow Christ (Jeremiah 17:16) in different ways:

• through the purity of the flesh: for they are virgins, and they follow the Lamb wherever he goes (Revelation 14:4);
• through the intention of the heart: I follow if by any means I may apprehend (Philippians 3:12);
• through the suffering of tribulation: Christ has suffered for us leaving you an example, that you should follow his steps (1 Peter 2:21);
• through the keeping of the commandments: my foot has followed his steps, I have kept his way, and have not turned aside from it (Job 23:11).

It is a great glory to follow the Lord; for length of days shall be received from him .

Chapter 18