Thomas Aquinas Commentary Jeremiah 27

1. Here, after presenting a clear title, the prophet refutes the false comfort offered by the prophets. He does this first in a general way, and second, by addressing certain prophets in particular, beginning at and it came to pass in that year (Jeremiah 28:1).

   Regarding the general refutation, there are two parts:

   • First, he refutes the comforting words of the prophets of the nations.
   • Second, he refutes those of the prophets of the Jews, beginning at and I spoke to Zedekiah, king of Judah (Jeremiah 27:12).

   Regarding the prophets of the nations, there are two points:

   • First, he foreshadows the prophecy with a symbolic action: make chains for yourself, as a sign of the bondage of the nations, in the hand of the messengers, who had been sent to make an alliance with the king of Jerusalem, or who had been sent to resist Nebuchadnezzar. I have multiplied visions, and in the hand of the prophets I have used similitudes (Hosea 12:10). And you, O son of man, behold, chains are set upon you, and they shall bind you in them, and you shall not go forth from their midst (Ezekiel 3:25).

   • Second, he expresses it with words, beginning at and command them. He urges them in three ways to submit to the king of Babylon, against the counsel of the prophets.

     1. First, because of the power of Nebuchadnezzar, which is shown in two ways.

        • First, by what God has granted him. The prophet speaks about the creation of things: I made the earth, referring to the work of creation and its ordering; men, referring to the work of His providence; and with my arm, which speaks to the application of His power to the work. Establishing the earth, and what springs from it (Isaiah 42:5).

          He concludes with the granting of authority: and I gave it to the one, that is, to a person, or to whomever he chooses. The Most High rules in the kingdom of men, and gives it to whomever he wills (Daniel 4:14).

          Then he shows the authority granted by God specifically to Nebuchadnezzar, with regard to people: and now, therefore, I have given all these lands into the hand of Nebuchadnezzar. The most high God gave kingship, great glory, and honor to Nebuchadnezzar your father. And because of the magnificence which he had given him, all peoples, tribes, and languages trembled and feared him (Daniel 5:18–19). And with regard to animals: moreover, all the beasts—this is speaking hyperbolically.

          Alternatively, beasts refers to the fierce men who were under him. Or, it is because once the people were subdued, even the beasts subject to them were brought under his authority. For this reason, it is written: the beasts would rest under the shadow of the tree (Daniel 4:9), by which Nebuchadnezzar is signified.

        • Second, his power is shown by the subjection of the nations: and all nations shall serve. All things have a time (Ecclesiastes 3:1).

     2. Second, he persuades them by pointing to the punishment for those who rebel: but the nation and the kingdom. Therefore, be subject by necessity, not only because of wrath, but also because of conscience (Romans 13:5).

        He rejects the counsel of the false prophets: do not, therefore, listen to your prophets, whom the Gentiles claim can foreknow future events by the light of an intelligence acting in their souls; your soothsayers, who were in the temples of idols; your dreamers, who interpret dreams; your augurs, who interpret the chatter of birds; and your sorcerers, who predict the future by summoning demons. As it says above: do not listen to the words of the prophets, who prophesy to you, and deceive you; they speak the vision of their own heart, and not by the mouth of the Lord (Jeremiah 23:16).

        He gives the reason for this: the falsehood of the prophets, because they prophesy a lie, and the imminent danger, to drive you far. Here, the word to introduces a clause of result. I shall be as a lying spirit in the mouths of all the prophets (1 Kings 22:22).

     3. Third, he persuades them by the favor that those who obey will receive from the Lord: further, the nation. As it says below: do not fear to serve the Chaldeans. Dwell in the land, and serve the king of Babylon, and it shall be well with you (Jeremiah 40:9).

1. Because those messengers might ask why he did not say such things to his own people who were intent on rebellion, he responds that he has already said as much to them.

   His warning is given first to the king, and second, to the priests and the people, as it says: and I spoke to the priests, and to this people (Jeremiah 27:16).

   Regarding the message to the king, there are two points.

   1. He first offers good advice. The advice itself is to bow your neck, which is like the command: Servants, be submissive with all fear to your masters, not only to the good and gentle, but also to the unreasonable (1 Peter 2:18). He also sets forth the imminent danger, asking, why should you die? This refers to what was said previously: he who shall dwell in this city shall die by the sword, and the famine, and the plague; but he who shall go out and flee over to the Chaldeans, who besiege you, shall live, and his soul shall be as a spoil to him (Jeremiah 21:9).
   2. He then warns against the false counsel of the prophets, saying, do not listen, for three reasons:
      1. Because of their false promise: because they speak a lie. As it is written: His prophets have daubed them without tempering the mortar, seeing vain things and divining a lie unto them, saying, ‘Thus says the Lord,’ when the Lord has not spoken (Ezekiel 22:28).
      2. Because of the authority they claimed for themselves: because I have not sent them. As it says previously: I did not send prophets, yet they ran; I did not speak to them, yet they prophesied (Jeremiah 23:21).
      3. Because of the imminent punishment, which is to drive you out when the time comes. As it is written: You shall fall today, and the prophet also shall fall with you (Hosea 4:5).

^27:20 which Nebuchadnezzar, king of Babylon, did not take when he carried away Jeconiah, son of Jehoiakim, king of Judah, from Jerusalem to Babylon, along with all the nobles of Judah and Jerusalem.

Here the admonition is given to the priests and to the common people.

1. He refutes the false counsel: do not listen ... behold, the vessels, which were taken away to Babylon with Jeconiah (2 Kings 24:13–15). He gives the reason by exposing the prophets’ lie: for they prophesy a lie to you. He shows the benefit of submission, that you may live, and the danger of rebellion: why should this city be made a desolation? This is consistent with what was said before: he who goes out and surrenders to the Chaldeans who are besieging you will live (Jeremiah 21:9).
2. He asks for proof of their truthfulness: and if they are prophets. It is as if he is saying, “Let them accomplish the lesser task, so that they might be believed concerning the greater one.” Specifically, by praying to God, they should prevent the remaining vessels from being carried off. If they can do this, they might be believed about the greater claim that the vessels already taken will be brought back. You have not gone up against the enemy, nor have you set up a wall for the house of Israel, so that you may stand in battle on the day of the Lord (Ezekiel 13:5).
3. He proves their falsehood with an argument from the greater to the lesser: if the more likely event—that the remaining vessels will not be carried away—does not happen, then the less likely event—that the vessels already taken will be returned—certainly will not happen either. For thus says the LORD concerning the columns—the two Solomon made for the portico—and concerning the sea, and concerning their bases—the basin where water was kept for the priests’ washings, which was set upon twelve bases, all of which is described in 1 Kings 7.

He continues: for thus says the LORD, concerning the temple vessels that had not yet been taken, apart from those in the portico. The vessels of her glory were led into captivity . And he promises that they will be brought back in the future: and I will cause them to be brought back, in the time of Cyrus.

Cyrus the king brought out the sacred vessels of the Lord, which Nebuchadnezzar had taken from Jerusalem and consecrated to his idol. And bringing them out, Cyrus, king of the Persians, handed them over to Mithredath, who was in charge of his treasures, and by him they were given to Shalmanezar, the ruler of Judah (Ezra 1:7–8).