Thomas Aquinas Commentary Jeremiah 2:33-35

"How trimmest thou thy way to seek love! therefore even the wicked women hast thou taught thy ways. Also in thy skirts is found the blood of the souls of the innocent poor: thou didst not find them breaking in; but it is because of all these things. Yet thou saidst, I am innocent; surely his anger is turned away from me. Behold, I will enter into judgment with thee, because thou sayest, I have not sinned." — Jeremiah 2:33-35 (ASV)

^2:36a How utterly vile you have become by repeating the same ways!

1. Here, he accuses them of crimes against their neighbors.

First, he proves their guilt. Second, he threatens the punishment of humiliation when he says, and you will be put to shame by Egypt (Jeremiah 2:36b).

Regarding the first point on their guilt, there are three aspects:

1. He brings up the murder of their neighbors and is amazed at their excuse—to find love—as if you could appease me through these things. He then speaks of spiritual murder: moreover you have taught, by evil example. As it says below: you have taught them against yourself, and instructed them against your own head (Jeremiah 13:21). He also speaks of physical murder: on your wings, as in the wings of a bird—he is using the metaphor of a bird of prey. The poor, whom you have sacrificed to idols. I looked and behold, two women were coming out, and the wind was in their wings, and they had wings like the wings of a kite (Zechariah 5:9).
2. The evidence of their guilt: I have not found them in ditches, as if secretly murdered by thieves, but on every hill and pleasant place. Truth has fallen in the street, and righteousness cannot enter. Truth has been forgotten, and he who withdraws from evil is laid open as prey (Isaiah 59:14). And he is amazed at their excuse: and you said. And you said my speech is pure, I am clean in your sight (Job 11:4).
3. He repeats their guilt, this time setting aside his amazement at their excuse.

How utterly vile you have become by repeating the same ways, that is, returning to their sins. See, O Lord, and consider, for I am become vile (Lamentations 1:11).

^2:36b And you will be put to shame by Egypt, just as you were put to shame by Assyria.

2. Here, he threatens them with the punishment of humiliation: and you will be put to shame by Egypt, in whose help you trusted, as you were put to shame by Assyria, because you sought the help of Egypt against the ten tribes and the Assyrians (Compare to 2 Kings 16:7, 18:21).

Your hands will be on your head as a sign of grief. The strength of Pharaoh will be your shame, and your trust in the shadow of Egypt, your disgrace (Isaiah 30:3).

Collations

Note that sin is called vanity here (Jeremiah 2:5), because it chooses what is only imaginary. Blessed is the man whose hope is in the name of the Lord, who does not consider vanities and false hopes (Psalms 30:5).

It is vanity because it considers permanent what is only transitory. Their days have departed in vanity, and their years with haste (Psalms 78:33).

It is vanity because it is deceitful in its expectation. Vain hope and a lie belong to a senseless man, and dreams lift up fools .

Finally, it is vanity because its results bear no fruit. In vain have I labored; I have spent my strength without cause and in vain (Isaiah 49:4).

One must also note that sacramental purity is a source of water (Jeremiah 2:13): after these waters have come there, everything will be healed and live, wherever the torrent comes (Ezekiel 47:9).

These are the waters of restored doctrine: let all who thirst come to the waters, and those without money, make haste, buy and eat (Isaiah 55:1).

They are the waters of restoring grace: it will become in him a well of water springing up to eternal life (John 4:14).

And they are the waters of resplendent glory: he showed me a river of living water, shining like crystal, coming forth from the throne of God and of the Lamb (Revelation 22:1).