Thomas Aquinas Commentary Jeremiah 18:18-23

"Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words. Give heed to me, O Jehovah, and hearken to the voice of them that contend with me. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember how I stood before thee to speak good for them, to turn away thy wrath from them. Therefore deliver up their children to the famine, and give them over to the power of the sword; and let their wives become childless, and widows; and let their men be slain of death, [and] their young men smitten of the sword in battle. Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them; for they have digged a pit to take me, and hid snares for my feet. Yet, Jehovah, thou knowest all their counsel against me to slay me; forgive not their iniquity, neither blot out their sin from thy sight; but let them be overthrown before thee; deal thou with them in the time of thine anger." — Jeremiah 18:18-23 (ASV)

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).