Thomas Aquinas Commentary Jeremiah 17:1-10

"The sin of Judah is written with a pen of iron, [and] with the point of a diamond: it is graven upon the tablet of their heart, and upon the horns of your altars; whilst their children remember their altars and their Asherim by the green trees upon the high hills. O my mountain in the field, I will give thy substance and all thy treasures for a spoil, [and] thy high places, because of sin, throughout all thy borders. And thou, even of thyself, shalt discontinue from thy heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger which shall burn for ever. Thus saith Jehovah: Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from Jehovah. For he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, a salt land and not inhabited. Blessed is the man that trusteth in Jehovah, and whose trust Jehovah is. For he shall be as a tree planted by the waters, that spreadeth out its roots by the river, and shall not fear when heat cometh, but its leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. The heart is deceitful above all things, and it is exceedingly corrupt: who can know it? I, Jehovah, search the mind, I try the heart, even to give every man according to his ways, according to the fruit of his doings." — Jeremiah 17:1-10 (ASV)

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).