Thomas Aquinas Commentary Jeremiah 18

1. Here, he shows the obstinacy of the people themselves as if through experience:

• First, because they reject his preaching.
• Second, because they persecute the preacher, as in and they said, ‘Come, and let us devise schemes against Jeremiah’ (Jeremiah 18:18).

Concerning the first point, there are two aspects:

• First is the preaching which calls them to repentance.
• Second is the desperation of those who rejected it, as in and they said, ‘We have no hope; we shall go after our own thoughts’ (Jeremiah 18:12).

Concerning the first of these, there are two things:

• First, the Lord designates the place of revelation for the prophet—into the house of the potter—so that the prophecy could be drawn from a comparison to his work. This signifies that the words of the Lord are revealed to the one who humbles himself to consider his own weakness. His speech is with the simple (Proverbs 3:32). The phrase I went down means, “I went to the lower part of the city where craftsmen of this kind worked.”
• Second, the revealed word is given.

This revealed word has two parts:

• First, he presents the simile.
• Second, he draws the lesson from the simile, as in I shall speak suddenly against a nation (Jeremiah 18:7).

Concerning the first of these, there are two points:

• First, the potter’s action is noted, from which the simile is drawn when he speaks of the vessel’s destruction: and behold he was making his work upon the wheel. The potter sitting at his work, and turning the wheel with his feet, who is always carefully set to his task, and innumerable is all his work . And the restoration of the destroyed vessel: and turning he made another vessel. The potter pressing a mass of earth, laboriously crafts each vessel for our use, and from the same clay makes vessels which are for clean use, and in like manner those which are the opposite .
• Second, he presents the application of the simile: and the word of the Lord came to me.

This application has two parts:

• First, the question is posed: cannot I do with you, O house of Israel, as this potter? And now, O Lord, you are our father, and we are the clay; and you are our maker, and we are all the work of your hands (Isaiah 64:8).
• Second, the response is given: behold, as clay. In his hand are both we, and our words, and all wisdom, and the skill of the knowledge of works .

1. Here, the author draws a lesson from the simile mentioned above.

   However, an objection is raised that what is said here contradicts what is written in Numbers 23:19: God is not as a man that he should lie, neither as the son of man that he should be changed. But one cannot foretell a future that does not happen without lying, nor can one repent without changing. Therefore, a contradiction seems to arise.

   To this, we must reply that according to Jerome, in the Gloss on Matthew 1, prophecy is twofold. The first kind pertains to predestination in matters that do not depend on free will but only on the disposition of God, which is unchangeable; therefore, it is necessary for this type of prophecy to be fulfilled in every way. The second kind pertains to foreknowledge of those things that are also not subject to free will, but proceed from God insofar as He knows the outcome of every matter.

   In this way, the divine sentence itself is not changed; the change occurs in man, not in God. Therefore, God’s “repentance” should be understood not as a change in the divine disposition, but as a deferral of the divine sentence based on secondary causes. This is why the text says suddenly and at once, speaking of God in human terms. For a person is said to speak suddenly when they speak without premeditation, which is fitting when one considers only the present and omits consideration of the future.

   In this regard, the author makes two points.

   First, he discusses the revocability of the divine sentence against the wicked. He gives the pronouncement of the sentence: that I may uproot, which means taking away all strength (see Jeremiah 1:10: I have established you this day over nations and over kingdoms, so that you may root up and pull down, lay waste and scatter, build and plant). He then gives its revocation: if that nation will repent of its evil . . . I also shall repent. As it is written, My heart turned within me, likewise my repentance was stirred up (Hosea 11:8).

   Likewise, he addresses the sentence for the good, giving its proclamation: and suddenly, as supported by the verse, If you shall return to the Almighty, you shall be built, and you will put your iniquity far from your tent (Job 22:23). He then gives its revocation if that person does evil: if the righteous man turns himself from his righteousness, and does iniquity according to all the abominations which the wicked man is accustomed to do, shall he live? All his righteousness which he had done will not be remembered; in the rebellion wherein he rebelled, and in the sin wherein he sinned, in them shall he die (Ezekiel 18:24).

   Second, the author introduces a related idea, which he divides into two parts.

   First, he speaks of the punishment that has been devised: now, therefore, speak to the men of Judah . . . thus says the Lord: behold, I fashion—like a potter—an evil, meaning punishments. As it is written, I the Lord am he who makes peace, and creates evil (Isaiah 45:7).

   Second, he concludes with a call to repentance: let each one turn from his wicked way, and direct—that is, make straight—your ways (your works) and your endeavors (your thoughts). As it is written, Turn from your wicked ways (Ezekiel 33:11).

1. Here, he speaks of the despair of those who rejected his preaching.

   • First, he mentions their desperation: we have no hope. He refers to what was said previously: and you have said, ‘I have despaired, I have done wickedly; I have indeed loved others greatly, and walked after them’ (Jeremiah 2:25).

   • Second, the condemnation of those who despaired is given: therefore, thus says the Lord.

     • First, he rebukes them for their horrendous sin in comparison to the nations: inquire of the nations. He refers to what was said previously: cross over to the isles of the Cethim and see; and send to Cedar and consider diligently; and see if there is a deed of this kind: if a nation has changed its gods. Certainly they are no gods (Jeremiah 2:10–11). He has despised my judgments, that he may be more wicked than the nations, and my commandments more than the lands which are round about him (Ezekiel 5:6).

       He uses a simile drawn from inanimate objects, which keep to the order God established for them: shall the snow of Lebanon fail from the stone of the field? Note that Lebanon is a large mountain with a great expanse at its top containing fields and caves in the rocks, where the snow remains permanently because the sun’s rays do not reach it.Mt. Lebanon, Qurnat as Sawda, in Arabic. Thomas Aquinas’s information is geographically accurate, and it seems to be drawn more from eyewitness accounts than from the biblical text. Or can the cold waters that burst forth be pulled up, so that they do not flow from Lebanon and other high mountains? It is as if he were saying, “No.” I have learned that all the works which God has made will endure forever. We can add nothing, nor take anything away from those things, which the Lord made that he might be feared (Ecclesiastes 3:14).

       The rebuke also comes from the nature of their works, because they are:

       • Useless: sacrificing in vain to idols. What fruit, therefore, did you have in those things of which you are now ashamed? (Romans 6:21).
       • Harmful: and stumbling, that is, causing offense. We have stumbled at noonday as in darkness, in dark places like the dead (Isaiah 59:10).
       • Shameful: in the ways of their time, meaning the idolatry that their entire generation follows. Do you not desire to keep to the path of the ages, which wicked men have trod, who were taken away before their time, and a river has overthrown their foundation, who said to God: depart from us, and we wish no knowledge of your ways? (Job 22:15).
       • Difficult: that they may walk in them by a way not taken by their holy fathers. Alternatively, this refers to their devising of vain sins: we have walked in difficult ways, and the way of the Lord we have not known . We will walk upon the trodden path (Numbers 20:17).

     • Second, he threatens an astonishing punishment.

       • Regarding the desolation of the land: that their land may become a waste, as a consequence. O all you who pass by the way, attend, and see, if there is grief like unto my grief (Lamentations 1:10).
       • Regarding the destruction of the nation: as a wind that withers all fruit, before the Babylonian enemy. He refers to what was said previously: a burning wind is on the roads, which are in the desert of the way of the daughter of my people, not to winnow, or to cleanse (Jeremiah 4:11).
       • Regarding the cessation of divine assistance. My back, he says, in the manner of an angry person. I will hide my face from them, and will consider their last end (Deuteronomy 32:20). Why, O Lord, have you rejected us completely, and why is your anger stirred up against the sheep of your pasture? (Psalms 73:1).

1. Here their obstinacy is shown by the fact that they would persecute their preachers, which was a figure of the persecution of Christ.

   First, the persecution by his adversaries is noted when he speaks of their plan to persecute: come. The wicked spoke, thinking what is not right within themselves . And further in the same place: let us surround the just man, for he is useless to us and is contrary to our doings .

   The reason for the persecution is given: for the Law—that is, the disposition of the Law—shall not perish. And Speech—that is, of divine revelation—which, they claimed, falsely predicted this future. On the contrary, the Law shall perish from the priest, and counsel from the elders (Ezekiel 7:26).

   The manner of persecution is with the tongue, through slander and accusation. Let us pay no heed, as if we feared his threats. They have sharpened their tongues as swords; they have established a worthless matter for themselves (Psalms 63:4).Heb. אֲשֶׁר שָׁנְנוּ כַחֶרֶב לְשׁוֹנָם דָּרְכוּ חִצָּם דָּבָר מָר: who have sharpened their tongue like a sword, aimed their arrow, a bitter word. The blow of the whip makes a bruise, but the blow of the tongue will break the bones .

2. The prayer of the prophet is given.

   First, he seeks an audience: attend to me, O Lord, that is, attend to my merits. You have heard their scorn, O Lord, all their thoughts against me (Lamentations 3:60).

   Second, he points out the fault of ingratitude when he speaks of their ingratitude: is evil to be given for good? It is as if he were saying, “It is not customary; it is not just.” A pit, meaning deception, so that they might take my life. They have set before me evil for good, and hatred for my love (Psalms 108:5). And the proof of their ingratitude is given: remember. This is the lover of his brethren and of the people of Israel; this is he who prayed much for the people and for the entire holy city, Jeremiah the prophet of God .

3. He calls down punishment.

   First is the infliction of punishment concerning the boys: therefore, give their sons. As stated above: those who are for the sword, to the sword, and those who are for famine, to famine, and those who are for captivity, to captivity (Jeremiah 15:2). Concerning those who are married: let their wives be without children. Give them a womb without children and dry breasts (Hosea 9:14). And concerning their men of war: let their young men be pierced with the sword in battle, let a shout be heard—a shout of wailing. They will raise a cry of grief (Isaiah 15:5).

   Second is the concealment of the punishment, so that they cannot guard against it beforehand: you will bring the thief, meaning Nebuchadnezzar, who would come upon them suddenly. If thieves had come in to you, if robbers in the night, how should you have kept silent? (Obadiah 1:5). And he gives the reason: because they have dug a pit. It is as if he were saying, “It is just that they should be deceived, who wished to deceive me.” They have laid a snare for my feet and bowed down my soul (Psalms 56:7).

   And he brings the proof: but you, O Lord, know. You have seen, O Lord, their wickedness against me; judge my cause (Lamentations 3:59).

   Next, he rules out a revocation of the sentence when he excludes mercy: do not forgive their iniquity, by cleansing them from guilt; let not their sins be blotted out, by freeing them from punishment. Let the iniquity of his fathers be remembered in the sight of the Lord, and let not the sin of his mother be blotted out (Psalms 108:14). And he calls down punishment: let them fall before your eyes... consume them,Heb. עֲשֵׂה בָהֶם: deal with them. that is, treat them badly, or contrary to your accustomed clemency. Jerusalem is ruined, and Judah has fallen, because their tongue and their doings are against the Lord, to provoke the eyes of his majesty (Isaiah 3:8).

Collations

One should note that there is a good hissing (Jeremiah 18:16) of divine inspiration.Thomas Aquinas is commenting here on the phrase, sibilum sempiternum, “a perpetual hissing,” in Jeremiah 18:16. Sibilum may mean either “hiss” or “whistle,” and both senses appear in the verses Aquinas cites. I will whistle for them, and I will gather them, because I have redeemed them (Zechariah 10:8). Of strengthening the lowly: and after the fire, the whistle of a gentle breeze (1 Kings 19:12). Of compassion, as written below: all who pass by her will be astonished and hiss because of all her plagues (Jeremiah 49:17).

There is also the bad hissing of wicked persuasion: moved by the hissing of serpents, they perished for fear . Of insult: all those passing by the way hissed and shook their heads at the daughter of Jerusalem, saying, “Is this the city of perfect beauty, the joy of all the earth?” (Lamentations 2:15). Of astonishment: I shall make them an astonishment and a hissing, and eternal desolations (Jeremiah 25:9).

Also, concerning the phrase, that I might speak good for them (Jeremiah 18:20), it should be noted that Christ speaks good for us so that he may obtain mercy: Father, forgive them, for they know not what they do (Luke 23:34). To excuse guilt: we have an advocate with the Father, Jesus Christ, the just man; and he is the atonement for our sins (1 John 2:1–2). You have come to the mediator of the new covenant, and to the sprinkling of blood, which speaks better than that of Abel (Hebrews 12:24). To obtain glory: I desire that where I am, they also may be with me, that they may see my glory, which you have given me (John 17:24).