Thomas Aquinas Commentary Jeremiah 30

1. After threatening, he begins here to offer consolation.

First, he offers consolation to all collectively.

Second, he offers it particularly to the royal city, Jerusalem: and the word of the Lord came to Jeremiah a second time (Jeremiah 33:1).

The first part divides into two.

First, he consoles them by word.

Second, he symbolizes the consolation through action: the word which came to Jeremiah from the Lord (Jeremiah 32:1).

The first part divides into two.

In the first, he consoles them with the fact that they have escaped adversity.

In the second, with the promise of prosperity: at that time, says the Lord (Jeremiah 31:1).

The first part divides into two.

In the first, he promises liberation in general.

In the second, he describes the promise in particular, at and these are the words which the Lord spoke (Jeremiah 30:4).

Concerning the former point, he makes two points. First, the Lord gives the prophet the command to preserve the prophecy: write for yourself all the words. This includes the words that have been foretold and those that will follow, the revelation of which he had already begun in the text. This was so that they would be preserved for a long time, which signifies that they are not to be fulfilled quickly. Take for yourself a great book, and write in it with the pen of a man: swiftly take the spoils away, quickly take the prey (Isaiah 8:1). Write the vision, and make it plain upon tables, that he who reads it may run over it (Habakkuk 2:2).

Second, he promises the benefit of liberation: for behold, I shall turn. This means, “I will call them back from the land of captivity,” referring to the origin from which this turning begins. The text then says, the turning, because not all will return, but only those who will be worthy of such a conversion.

The prophecy mentions Israel, referring to the ten tribes, particularly those who came to King Hezekiah in Jerusalem. For they were taken captive with them, and at their return, they will also return (2 Chronicles 30:9). Alternatively, this refers to the conversion to the faith of Christ.

The phrase is repeated, And I shall turn, this time referring to the destination to which the turning is directed. As the Psalm says, When the Lord turned the captivity of Zion, we became like those who are consoled (Psalms 125:1).

1. Here, he describes the stages of the liberation.

First, he promises them liberation from bondage to the enemy; second, from the great destruction they have endured, as introduced in Jeremiah 30:12: for thus says the Lord.

Concerning the first point, there are two aspects.

First, he describes the former oppression. He indicates this by presenting the fear caused by the enemy: we have heard a voice of terror, which was previously foretold by the prophets. This is a state of fear, and there was no peace, with no one bringing assistance. As it is written, The sound of terror is always in his ears, and when there is peace he always suspects treachery (Job 15:21).

This fear is also expressed through the body’s posture, as they were depicted like a woman in labor with her hands on her hips in astonishment: ask. As the Psalm says, There, suffering like one in labor (Psalms 47:7). Fear is also shown by a loss of strength: and why have all their faces turned sickly. The author notes that “sickly” refers to a color that is a mix of black and red, like someone who is angry, and that it comes from the burning wind.Aurugo simply means “pale” or “sickly” in this context, but Thomas Aquinas’s interpretation here may perhaps be due to a misunderstanding of such passages as are found in Haggai and Amos: I have struck you with a burning wind, and I have struck all the works of your hands with mildew (aurugine) and hail (Haggai 2:18); I have struck you with a burning wind and with mildew (aurugine) (Amos 4:9). It is also possible that there may be a confusion here between the words aurugo and aerugo. Aurugo signifies “jaundice” and “sickliness” (and hence can also signify “paleness” and “mildew”), and its meaning is derived from the color of gold (aurum); aerugo denotes “rust,” as in the rust of copper (aer). See note in ch. 5, lect. 1, above. This is also described elsewhere: Their countenances shall be as faces burnt (Isaiah 13:8), and All their faces shall be made like a kettle (Joel 2:6).

He also describes the magnitude of their fear and anxiety with the words, woe, for it is that great day. The greatness refers to the magnitude of the tribulation, and the “day” is the day of Jerusalem’s capture. This is like the prophecy in Zephaniah: The voice of the day of the Lord is bitter; then shall there be a mighty tribulation. A day of wrath is that day, a day of tribulation and distress; a day of calamity and misery; a day of darkness and gloom, a day of smoke and the whirlwind, a day of the trumpet and noise (Zephaniah 1:14–15).

Second, he promises future salvation.

He begins by promising liberation: and he shall be saved from it. This means he will be saved from that time, however evil it may be. As it is written, I shall save them by the Lord their God (Hosea 1:7).

Next, he describes the manner and order of salvation. He promises liberation from bondage and removes the enemy’s domination: and it shall be on that day . . . I shall break his yoke. The “yoke” belongs to Nebuchadnezzar himself. The text continues, And strangers shall no more rule, which was fulfilled in the time of Simon .

Alternatively, this can refer to the liberation from the power of demons accomplished by Christ. As Isaiah says, For you have overcome the yoke of his burden, and the rod of his shoulder, and the scepter of his oppressor (Isaiah 9:4).

He also promises them the rule they longed for: but they shall serve. This means they will serve someone who will be like David to them, such as Simon and Jonathan, or Zerubbabel, who was from the line of David, or Christ. They especially longed for the rule of David because of the prosperity and peace they had in his time, and because they were not oppressed by forced labor as they were in the time of Solomon. As Ezekiel says, David my servant shall be their prince forever (Ezekiel 37:24).

He also points to the liberation from captivity by removing fear: therefore, do not fear. This echoes Isaiah: Do not be afraid, for I am with you. I shall lead your seed from the east, and I shall gather you from the west (Isaiah 43:5).

He speaks of their liberation in terms of its starting point: for behold, I shall save you from a distant land. This is similar to Zechariah’s prophecy: Behold, I shall save my people from the land of the east, and from the land of the setting of the sun, and I shall bring them; and they shall dwell in the midst of Jerusalem, and they shall be for me a people, and I shall be for them a God, in truth, and in justice (Zechariah 8:7–8).

He also describes liberation in terms of its goal. The phrase and Jacob shall return and be at rest refers to the tranquility of peace. The phrase and with every good thing refers to the fruitfulness of their affairs. As Isaiah says, My people shall dwell in a multitude of peace, and in the tents of confidence, and in abundant rest (Isaiah 32:28).

Third, he shows the author of their salvation in four ways:

1. He speaks of the savior’s presence: for I am with you. As stated previously in Jeremiah, the Lord is with me, as a mighty man of war; therefore, those who persecute me shall fall and be weak; they shall be greatly ashamed, for they have not understood the eternal reproach, which shall never be blotted out (Jeremiah 20:11).
2. He speaks of vengeance upon their enemies: for I shall make an end. This means God will lead them to complete destruction. As Isaiah says, The Lord shall make a consumption and a shortening in the midst of the whole earth (Isaiah 10:22).
3. He speaks of the mercy of preservation for His people: but I shall not make an end of you, meaning that a remnant will be left. As stated previously, nevertheless, in those days, says the Lord, I will not make an end of you (Jeremiah 5:18).
4. He introduces a moderated punishment to correct them: I shall chasten you in judgment. This refers to a judgment of equity, as stated previously: correct me, O Lord, but with judgment, and not in your wrath, lest you bring me to nothing (Jeremiah 10:24).

Here, the prophet promises liberation from destruction—from the great affliction they had endured. Concerning this, there are two points.

1. He speaks of the preceding destruction, showing its greatness. The magnitude of the destruction was so great that it could not be repaired by human strength. The breach speaks of a disruption of continuity and signifies the destruction of people or cities. It is incurable because of its greatness in itself (although God could heal it), and grievous because of its depth. Your wound is great like the sea; who shall heal you? (Lamentations 2:13).

   He also excludes the intervention of human help, whether through a just judgment rendered by a judge for the injustice they sustained: there is no one who can judge against the enemy, to bind up the wound, just as those who cure wounds bind a plaster on them. The Lord saw, and evil appeared in his eyes, because there is no judgment (Isaiah 59:15). Or, regarding the effect of an intervening friendship: you have no useful medicines, that is, from your friends, because you have offended the true physician. All her friends have spurned her, and have become her enemies (Lamentations 1:2).

   He also shows the fairness of the punishment by giving its cause: for the wound of an enemy, who struck mortally, it is incurable; it is cruel because it is deep. For the multitude of your iniquities—for this reason, it had to be a great wound that would encompass all their corruption. It was hard with regard to their obstinacy, and therefore it was fitting for it to be grievous and deep, penetrating to the inmost parts. The Lord has become as an enemy, he has cast down Israel, he has cast down all her walls, he has broken up her bulwarks, and has multiplied in the daughter of Judah the afflicted, both the men and the women (Lamentations 2:5).

   And he excludes the complaint of those who murmur: Why do you cry out? This is a cry of murmuring. For they cannot be healed except by the most bitter effort, by which I must cut away rotten and incurable flesh. Why has a living man murmured, a man suffering for his sins? (Lamentations 3:39).

2. He promises liberation.

   1. He promises the benefit of aid through a judgment of vengeance for the injustice committed against them, for there is no one else who can free them. He promises vengeance against those who eat you—that is, kill you—and against your enemies, who take you captive. As it says above: all who swallow him up transgress. Evil shall come upon them, says the LORD (Jeremiah 2:3). He also promises vengeance for the injustice committed against their goods: against those who lay you waste (referring to immovable goods) and those who plunder you (referring to movable goods). Woe to you who spoil, shall you yourself not also be spoiled? (Isaiah 33:1).

      Regarding the friendly disposition of the healer, he speaks of healing: I will restore health to you, and I will heal you of your wounds. This means, “I will cure you so completely that not even a trace of your former wound will appear.” Who heals the broken heart, and binds up their wound (Psalms 147:3). These events occurred under Zerubbabel when the Babylonians and Chaldeans laid waste to the Assyrians (that is, Nineveh) and were themselves laid waste by the Medes and Persians. And then the scar is covered over . And he gives the reason: because they have called you an outcast. This was said by the enemy. Do not rejoice when your enemy falls, and do not let your heart exult in his ruin, lest perhaps the Lord see, and it displease him, and he take his wrath away from him (Proverbs 24:17–18). For the enemy's reproach is a cause for divine mercy.

   2. He shows the manner of this assistance, beginning with, Thus says the LORD:

      1. Regarding the manner of assistance: behold, I will turn back the captivity of Jacob’s tents.

      2. Regarding the manner of vengeance: Behold, the whirlwind of the LORD, his fury going forth, a rushing storm (Jeremiah 30:23).

      Concerning the first point, he promises a restoration of all buildings.

      1. In general: I will turn back the captivity, that is, I will restore to their original state, the tents, meaning the houses. They shall build up the wildernesses of the peoples, and shall raise up ancient ruins, and they shall restore cities deserted and laid waste for generations (Isaiah 61:4). And specifically regarding the princely places: and the city shall be built, that is, Jerusalem. I who say to Jerusalem, you shall be inhabited, and to the cities of Judah, you shall be built; and to your waste places, I shall raise you up (Isaiah 44:26).

      2. He promises human prosperity. This includes joyfulness of heart: and praise shall go forth from them. Joy and gladness shall be found in her, and thanksgiving, and the voice of praise (Isaiah 51:3). It also includes a multitude of people: I will multiply them, and they shall not be diminished, as far as it depends on me, unless it happens because of their own fault. I shall count them, and shall multiply them more than the sand of the sea (Psalms 139:18). Alternatively, this should be understood to concern those who are converted to Christ.

         And it includes the exaltation of the people: and I will glorify them (Jeremiah 30:19), either bodily or spiritually, with regard to the sanctity of virtue. And their children shall be as they were in the beginning, that is, like their holy fathers, living before me in cleanness of life. And I will punish all that oppress them, meaning I will defend and avenge them. Who shall give me that I may be as in former months, and as the days when the Lord kept me? (Job 29:2).

      3. He promises the goodness of their rulers.

         1. He speaks of their kinship, for they are from the same lineage: and their leader shall be one of them. This refers to Zerubbabel, or it refers to Christ. I shall give them vinedressers from the same place (Hosea 2:15).

         2. He speaks of their holiness: and I will bring him near, and he shall approach me, through justice. For who is this that sets his heart to approach me? This question shows the author of this drawing near, for no one draws near unless drawn by God. No one can come to me, unless my Father, who sent me, draw him (John 6:44).

         3. He touches on the benefit of this justice: and you shall be my people. As the ruler of the city, so the inhabitants thereof .

Here, he speaks of the manner of vindication in three ways.

1. He threatens a punishment: behold, the whirlwind, which scatters the people into captivity as the wind scatters dust; a storm, which swallows them up in death like the waves of the sea. This storm is of the wicked—for those who had afflicted the Jews and have not been corrected for their evil deeds. The punishment shall rest upon them, as if remaining there permanently. As Isaiah says, And the passage of the rod shall be strongly grounded, which the Lord shall make to rest upon him (Isaiah 30:32).
2. He excludes mercy: the Lord shall not turn aside the wrath. As it is written, In all these things the wrath of the Lord was not turned back; but still was his hand stretched forth (Isaiah 9:12).
3. He promises that they will eventually understand these things, saying, in the end you will understand these things—that is, when all these events have come to pass. As the psalmist says, The Lord shall be known when he carries out judgment; the sinner shall be caught in the works of his hands (Psalms 9:17).

Chapter 31