Thomas Aquinas Commentary Jeremiah 18:7-11

"At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it; if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if they do that which is evil in my sight, that they obey not my voice, then I will repent of the good, wherewith I said I would benefit them. Now therefore, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith Jehovah: Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and amend your ways and your doings." — Jeremiah 18:7-11 (ASV)

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).