Thomas Aquinas Commentary Jeremiah 21

Here the threat is given against the kings, who hold the highest rank in secular power. They will be punished in two ways:

1. First, in that the kings will be punished through the punishment of the people.
2. Second, in that they will be punished in their own person, as it says, thus says the Lord (Jeremiah 22:1).

Concerning the first point, two things are presented.

1. First is the king's question or petition: inquire—as if to say, “Seek a divine response”—and pray for us. This Pashhur is not the same as the one mentioned previously, who was born of a different father (Jeremiah 20:1). As Isaiah says, This day is a day of tribulation, and correction, and blasphemy; for the children have come to birth, and there is no strength to bring them forth (Isaiah 37:3). And further on in the same passage: raise a prayer for the remnant which is left (Isaiah 37:4).
2. Second is the prophet's response: and Jeremiah said. In this response, he first threatens punishment regarding the time before the city’s capture, targeting the three things in which they trusted.

First, they trusted in the protection of their weapons, against which the prophet says, behold I will turn. This is as if to say, “The weapons you have taken up against the enemy will be turned against you, because you will fight one another.” As the Psalm says, His sorrow shall be turned on his own head, and his iniquity shall come down on his own crown (Psalms 7:17). Alternatively, the phrase they will be turned back means they will act without effect.

Second, they trusted in the strength of their walls, against which he says, and the Chaldeans, who besiege you round about the walls. This is as if to say, “The walls will not prevent them from entering.” As Lamentations says, The kings of the earth and all the inhabitants of the world did not believe that the adversary and the enemy would enter through the gates of Jerusalem (Lamentations 4:12).

Third, they trusted in divine protection, against which he says, I shall defeat you with an outstretched hand—that is, with My power prepared for vengeance. He continues: with a mighty arm, which cannot be resisted; with fury, regarding the wicked; and indignation, regarding those who sin less; and great wrath, against those who sinned moderately.

1. First, he addresses the manner of the assault: With a strong hand, and an outstretched arm, and with fury poured out I will rule over you, and I will lead you into the desert of the peoples, and I will plead with you there, face to face (Ezekiel 20:34–35).

   Regarding the time after the city is taken, he threatens punishment with the words, and after these things… I will give Zedekiah. The Lord has given me into a hand from which I will not be able to flee (Lamentations 1:14).

   He also excludes any possibility of mercy: and he will not be turned aside by prayers or gifts, nor will he spare because of a past friendship, nor will he show mercy out of compassion for their misery. Because the jealousy and fury of the husband will not spare in the day of vengeance, nor will he yield to the prayers of anyone, nor will he accept many gifts as a ransom (Proverbs 6:34–35).

   This is because they did not keep the covenant: Will he who breaks a covenant flee? (Ezekiel 17:15).

2. Second, he proposes a way of safety for the people: and you shall say to this people. First, he gives them the freedom to choose: behold, I set before you the path of life, and the path of death. Before a man are life and death, good and evil; what pleases him will be given to him .

   He makes a contrast: he who will dwell in this city will die… but he who will go out… will live. Go forth from her midst, my people, that each one may save his soul from the wrath of the Lord’s fury (Jeremiah 51:45).

   He gives the reason: for I have set my face against this city. This refers to what was said previously: I see a boiling pot (Jeremiah 1:13).

   To the king, he says: and to the house of the king of Judah, you shall say, offering this advice: judge early (Jeremiah 21:12). Rescue the poor and deliver the needy from the hand of the sinner (Psalms 82:4).

   He speaks of the imminent danger: lest my indignation should go forth like fire. A fire is kindled in my fury, and it will burn to the lowest depths of Sheol (Deuteronomy 32:22).

3. Third, he refutes their false confidence by addressing its source: behold I come to you, that is, to the stronghold of Jerusalem, which dwells in a valley on a rock above a plain. Jerusalem was situated on the side of a mountain opposite the Arnon valley; therefore, a part of it was in a valley.

   Alternatively, this is said disparagingly, as in Isaiah 22:1: the burden of the valley of vision. The city had solidity, strength, and steadfastness from the mountain, and it had fertility from the fruitful valley.

   This confidence led to proud insolence: you say, ‘Who will strike us?’ You who say in your heart, ‘Who will drag me to the ground?’ (Obadiah 1:3).

   Finally, he threatens punishment: and I will visit… and I will kindle a fire in the forest, which represents people who bear no fruit. The fire has devoured the beautiful places of the wilderness, and a flame has burned all the trees of the country (Joel 1:19).