Thomas Aquinas Commentary Jeremiah 30:4-11

"And these are the words that Jehovah spake concerning Israel and concerning Judah. For thus saith Jehovah: We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child: wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob`s trouble; but he shall be saved out of it. And it shall come to pass in that day, saith Jehovah of hosts, that I will break his yoke from off thy neck, and will burst thy bonds; and strangers shall no more make him their bondman; but they shall serve Jehovah their God, and David their king, whom I will raise up unto them. Therefore fear thou not, O Jacob my servant, saith Jehovah; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid. For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished." — Jeremiah 30:4-11 (ASV)

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).