Thomas Aquinas Commentary Jeremiah 2

Here begins the prophecy of Jeremiah himself, now established in the prophetic office; and it is divided into three parts.

In the first, he predicts the coming captivity. In the second, in the book of Lamentations, he mourns the captivity that has already occurred. In the third, in the book of Baruch, he leads to punishment those who have now been taken captive.

The first part is divided into two. In the first, he predicts the captivity in a prophetic manner; in the second, he relates it in a historical mode: Zedekiah was one and twenty years old when he began to reign (Jeremiah 52:1).

The first of these is divided into two parts. In the first, he prophesies to the people of the Jews; in the second, to the various peoples of the nations, because he was also established as a prophet for them, as is shown in the preceding section and from what is said in chapter 46: the word of the LORD that came to Jeremiah the prophet against the Gentiles (Jeremiah 46:1).

The first is divided into two parts. In the first, a prophecy is given to the people who are to be taken captive before the captivity; in the second, to the remnant of the exiles after the captivity: in the ninth year of Zedekiah king of Judah (Jeremiah 39:1).

The first is divided into two parts. In the first, the preaching of Jeremiah is given; in the second, the objection of his listeners: the word that came to Jeremiah from the LORD (Jeremiah 34:1).

The first is divided into two parts. In the first, he speaks of a threat; in the second, of a consolation: this is the word which came to Jeremiah from the LORD, saying (Jeremiah 30:1).

The first is divided into two. In the first, he speaks of a true threat; in the second, he excludes any false consolation: in the beginning of the reign of Jehoiakim, the son of Josiah, king of Judah (Jeremiah 27:1).

The first is divided into two. In the first, he mentions the threat against the people as a whole; in the second, against the elders specifically: and Pashhur, the son of Emmer, the priest, who was appointed chief in the house of the LORD, heard Jeremiah prophesying these words (Jeremiah 20:1).

The first is divided into two. In the first, he makes a threat; in the second, the prophet, as if feeling compassion, inserts his prayer: the word of the LORD which came to Jeremiah, concerning the words of the drought (Jeremiah 14:1).

The first is divided into two parts. In the first, he convicts them of their guilt through judgment; in the second, he calls them back to repentance: it is said commonly (Jeremiah 3:1).

The first is divided into two parts. In the first, he gives the reason for God's great forbearance: He does not immediately bring vengeance for their guilt, but instead contends with them in judgment in order to call them back. In the second, he follows the order of judgment when he says, hear the word of the LORD, O house of Jacob (Jeremiah 2:4).

Regarding the first part, there are two points.

1. First, he deduces the reason from God’s compassion: cry, that is, openly proclaim, in the ears of Jerusalem, that is, to her inhabitants. He also mentions the three things that move God to compassion.

   1. First is the purity of their early relationship: on your youth, a time in which spouses love each other more vehemently, when you followed, as they were coming out of Egypt. And he will sing there as in the days of your youth, and as in the days when you came up out of the land of Egypt (Hosea 2:15).

   2. Second, he recalls the memory of His original love: and the love, namely, the love by which I betrothed you to Myself in giving the Law. As it says below: with an everlasting love have I loved you; therefore have I drawn you with mercy (Jeremiah 31:3).

   3. Third, the obedience of their actions: when you followed me in the desert, in a land which was not sown, which cannot be sown. For this reason, you did not draw back even though the way was difficult, although some grumblers did say: you have led us into this terrible place, which cannot be sown (Numbers 20:5).

2. Second, he cites the reason as coming from the dignity of the people.

   1. First, he sets forth the dignity of the people: holy, as if it were dedicated to the worship of the Lord, and consecrated to the Lord. The first of his fruits, because the Lord has chosen you from all peoples, as the first fruits. The LORD’s portion is his people; Jacob is the rope of his inheritance (Deuteronomy 32:9). As the first fruits of a fig tree in its upper branches, I saw their fathers (Hosea 9:10).

   2. Second, he excludes the threat of the enemy: all who swallow him up, in accordance with the law found in Leviticus 7, that it was only permitted for the priests to eat the first fruits. Who devour my people as a morsel of bread (Psalms 14:4).

1. Here he follows the order of judgment.

He speaks first of the accusation. Second, he refutes their excuse, as in Jeremiah 2:21: but I have planted you as my chosen vine, every seed true.

The first point is divided into three parts:

1. He heaps up their offenses as stemming from ingratitude for all the good they have received.
2. He points to the enormity of their misdeed, where he says, therefore, I shall still contend with you in judgment (Jeremiah 2:9).
3. He highlights the stubbornness of their minds, when he says, is Israel not my servant, or my home-born slave? (Jeremiah 2:14).

Concerning the first part, there are three points:

1. God absolves himself of guilt, so that the cause of their ingratitude would not seem to lie with him: what iniquity did your fathers find in me? Certainly nothing bad. They have departed—they have abandoned him for a long time for vanity—idols, which are of no benefit to those who worship them. O my people, what have I done to you, how have I been troublesome to you, answer me (Micah 6:3).
2. He mentions the abundance of his kind deeds, touching especially on the exodus from Egypt. He discusses this kindness in three ways:
   • Regarding the place from which he led them: and they did not say: where is the LORD? They did not seek me with their whole heart. To go up, because of the site of the land. As it says, I led them from the land of Egypt (Jeremiah 11:4).
   • Regarding the way by which he led them: who led us through the desert . . . the image of death, because death was threatened by the very sight of it: and he was your leader in the great and terrible wilderness (Deuteronomy 8:15).
   • Regarding the land into which he led them: and I brought you into the land of Carmel, because it symbolizes fertility, not because that mountain is in the land of promise. The land around which we have gone is very good (Numbers 14:7).
3. He mentions the fault of ingratitude.
   • How it extends to everyone generally: and when you entered you polluted with idols. The land is stained with blood, and polluted by their deeds (Psalms 105:39).
   • How it pertains to their leaders particularly. The priests, whose responsibility it is to lead others to God; those who hold the law, who were expert teachers; and the shepherds, who were princes whose office it was to call the people back from idolatry. The shepherds themselves have not known understanding (Isaiah 56:11).

Here, he magnifies their guilt by noting the enormity of their wrongdoing. First, he states his intention, which is judgment: I will still contend regarding its enormity, such as their ingratitude, and with your sons, who imitate their fathers' wickedness. As the prophet says, The Lord will enter into judgment with His people, and with Israel (Micah 6:2).

Second, an argument follows where, through judgment, he shows the enormity of their sin. He begins with a comparison of religions: cross over in your minds to the islands of Kittim—that is, the western lands beyond Cyprus—or to Kedar, where the Ishmaelites lived.

He asks if a nation has ever changed its gods, implying, "They have not." From this, it is clear that they are condemned by comparison to others. She has scorned my judgments, becoming more wicked than the nations, and my precepts more than any land around her (Ezekiel 5:6).

Then, turning from a comparison of gods, he breaks out in amazement: Be appalled, O heavens—it is as if he were saying, "If it were possible, the heavens themselves would be appalled"—or the angels, who live in the heavens as the city of their King. He continues, and be desolate, you gates of heaven—referring to the chief angels, who act as princes and judges over the others. As it is written, Hear, O heavens, and give ear, O earth, for the LORD has spoken (Isaiah 1:2).

Next, he gives the reason for this amazement: For my people have committed two evils. This is against two parts of the commandment: I am the LORD your God, who brought you out of the land of Egypt. You shall have no other gods before me. And again: you shall not make for yourselves gods of silver or gods of gold (Exodus 20:3).

They have forsaken God, the spring of living water, who is able to give them true comfort. As the psalmist writes, With you is the fountain of life (Psalms 35:10). They have also dug for themselves broken cisterns—that is, idols, which are unable to save. They have dug these for themselves because they made them with their own hands, for the idols of the nations are silver and gold—the works of men’s hands (Psalms 113:4).

1. Here, the prophet magnifies their guilt by noting the stubbornness of their minds.

He does this for two reasons: first, because they do not recognize their sin; and second, because they add to it, as it says, from of old you have broken my yoke (Jeremiah 2:20).

Regarding the first point—that they do not recognize their sin—there are three further points to consider.

1. He deduces the proof of their guilt from their punishments, excluding their servile condition so that they would not seem to have been justly led into slavery because of it. The term ‘My home-born slave’ refers to a slave born in the master’s house; it is as if he were saying, “She is not one of these.” This counters their claim, We are of the seed of Abraham and we have never served anyone (John 8:33). Speaking of the variety of punishments regarding the exile of the people, the prophet asks, why therefore have you become prey?

   The ‘lions’ are the princes of the Chaldeans; ‘their voice’ refers to commands or war. Regarding the devastation of the country, the text says, they have made your land desolate. And as Isaiah writes, your cities have been pulled down (Isaiah 1:7). Regarding the violation of the women, ‘the sons of Memphis and Taphnis’ refers to the cities of Egypt. The phrase to the top of your head means they abused her unnaturally, sparing no part of her body. Or, spiritually, it means contaminating even the strong through idolatry, as it is written, They have humbled the women in Zion, and the virgins in the cities of Judah (Lamentations 5:11).

   He then concludes with the true reason: was this not done to you because you abandoned the Lord your God? He had led you prosperously. For He did not abandon you, but you abandoned Him. As Daniel confesses, Because we have turned away from you, and we have not listened to the voice of the Lord our God to walk in his Law which he gave us through his servants the prophets . . . a curse has fallen upon us (Daniel 9:10).

2. He discusses the useless remedy they had employed against such punishments. From this, it is clear that they did not recognize their sin, but instead hoped for help from the nations. For this reason, he asks about their remedy: and now what do you wish for yourself? It is as if he were saying, “You should not try to avoid punishment in this way, but rather by pleasing God.”

   Their supposed remedies are found in the way of Egypt, to drink the water of the Nile, or the water of the river (the Euphrates, which belongs to the Assyrians). This is why God says, You who walk that you may go down to Egypt, yet have not asked at my mouth (Isaiah 30:2). Their own wickedness will reprove them for not having recognized their guilt, as they will suffer punishment for it. As Isaiah says, The expression of their face will give judgment against them, for they have proclaimed their sin like Sodom (Isaiah 3:9).

3. He offers useful advice to bring them to recognize their guilt: know . . . an evil. This means to understand that it is a disgraceful thing, and a bitter and painful one. As Zephaniah says, The sound of the day of the Lord is bitter, then shall the strong man be troubled (Zephaniah 1:14).

Here, he shows that sin is multiplied by an obstinate mind:

1. Regarding duration: from of old. It is as though he were saying, “From the moment the Law was given.” I have called you a sinner from the womb (Isaiah 48:8). What need is there that we serve him, and what will it benefit us if we pray to him? (Job 21:15).
2. Regarding the number of their misdeeds: on every high hill—on high and beautiful places they would sacrifice to their idols. They have sacrificed upon the mountains, and upon the hills they have reproached me (Isaiah 65:7). High and beautiful places are always dedicated to idols.