Thomas Aquinas Commentary Jeremiah 2:1-3

"And the word of Jehovah came to me, saying, Go, and cry in the ears of Jerusalem, saying, Thus saith Jehovah, I remember for thee the kindness of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, in a land that was not sown. Israel [was] holiness unto Jehovah, the first-fruits of his increase: all that devour him shall be held guilty; evil shall come upon them, saith Jehovah." — Jeremiah 2:1-3 (ASV)

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).