Thomas Aquinas Commentary Jeremiah 32

1. Here, he consoles them through an action.

   First, he indicates the time of the prophecy by referencing the king's reign: in the tenth year of Zedekiah, king of Judah, which is the eighteenth year of king Nebuchadnezzar. This is so that from these details, we can understand what was said previously: in the fourth year of Jehoiakim was the first of Nebuchadnezzar (Jeremiah 25:1).

   He also notes the siege of the city: at that time the army of the king of Babylon laid siege to Jerusalem. I shall make a circle round about you, and I shall cast up a rampart against you, and I shall set up bulwarks to besiege you (Isaiah 29:3). And he mentions the prophet's imprisonment, speaking of its misery: and Jeremiah the prophet was shut up in the courtyard of the prison. He has built up against me round about that I might not go out; he has made my fetters heavy (Lamentations 3:7).

   And he gives the reason for his imprisonment, which was the question: why do you prophesy? It was because he preached the capture of the city: behold, I shall give this city into the hand of the king of Babylon.

   He prophesied the king's captivity: and Zedekiah, the king of Judah, shall not escape out of the hand of the Chaldeans.

   And he foretold the hardship of the wars: but if you shall fight . . . you shall have no success. This relates to what was said previously: I shall vanquish you with an outstretched hand, and with a mighty arm, and with fury, and indignation, and great wrath. And I will strike the inhabitants of this city (Jeremiah 21:5–6). For this reason, this chapter, historically speaking, should be connected with that one.

2. The prophetic act is presented: and Jeremiah said.

   1. A purchase is mentioned.

   2. The interpretation of the act is given, starting at and I gave the deed of purchase to Baruch (Jeremiah 32:12).

   3. The confirmation of the interpretation is provided, starting at and I prayed to the Lord (Jeremiah 32:16).

   Regarding the first point, the purchase, there are three aspects.

   1. The seller's invitation to buy is presented, where he shares the word of invitation that was revealed to him: behold, Hananel shall come to you . . . for the right of inheritance is yours. So that the tribes would not be mixed together, the Lord commanded that possessions should be sold only to those who were of the same family (Numbers 36:6–9, Leviticus 25:23–34), a rule that was observed particularly for the possessions of the Levites. He also speaks of the arrival of the one inviting him to buy: and Hananel, the son of my uncle, came to me, according to the word of the Lord, because God's word is not spoken without purpose. Has he said, and will he not do it, he has spoken and shall he not fulfill it? (Numbers 23:19).

   2. The purchase itself is described: I understood by the prophetic spirit—otherwise, it would have seemed foolish to buy a field at such a time. From this, we can also note the prophet’s obedience, as it says previously: and I am not troubled following you, my shepherd; and I have not desired the day of man, you know (Jeremiah 17:16). The payment of the price is also described: and I weighed out on the scales seven staters, that is, shekels, each one consisting of twenty obolsThe shekel consisted of twenty smaller coins, but they were not called obols, an Athenian unit currency, but gerahs (cf. Ex. 30:13; Ezek. 45:12). of silver (Ezekiel 45:12); these are the same as shekels.

   3. The confirmation of the purchase is described: and I wrote it in a book, and sealed it with the seal of the seller and of the witnesses. The text also mentions stipulations—when one party asks and another responds, the contract is strengthened—and the ratification, which is the approval of the sale. I have called to myself faithful witnesses (Isaiah 8:2).

Here is the interpretation of the purchase.

1. He hands over the deed: in the eyes of all the Jews who sat in the courtyard of the prison, who had come to console and to consult, because the matter pertained to everyone.
2. Their diligent care is noted: and I instructed Baruch before them, saying, “Thus says the Lord of hosts, the God of Israel: Take these books, the sealed deed of purchase, and this book which is open,” that is, not sealed, so that when they send it, it may be viewed. I have been represented in the hands of the prophets (Hosea 12:10).
3. They are consigned to safekeeping: and put them in a clay jar.

Thus says the Lord. This is what Jeremiah said above: that he understood the word of the Lord. The vineyard shall give its fruit, and the earth its growth, and the heaven shall give its dew (Zechariah 8:12).

1. This section confirms the previous explanation. Because the people did not believe the prophet's words, he sought a divine revelation to resolve their doubt. The passage is divided into two parts:

1. The prophet’s prayer is given first.
2. The Lord’s response is given second, at and the word of the Lord came to Jeremiah (Jeremiah 32:26).

Concerning the first part, the prayer, there are three points:

1. He commends God’s justice.
2. He describes the punishment that was justly inflicted, beginning at you who made signs (Jeremiah 32:20).
3. He questions the reason for the command he was given, starting at and you say to me, O Lord God (Jeremiah 32:25).

Now, when justice is present, it makes a person will what is just. For this reason, two other factors are necessary for its execution: knowledge and ability. Therefore, to demonstrate the perfect execution of justice, the prophet shows God's perfection in both power and knowledge.

He first addresses God's power, speaking of the creation of all things: behold, you made. This refers to what was said previously: I made the earth, and men, and the beasts, which are upon the face of the earth, in my great strength and with my outstretched arm, and I gave it to the one who was pleasing in my eyes (Jeremiah 27:5). He then commends the perfection of God's power, saying, nor shall any word be difficult for you, by which you made such great things. As it is written, No word shall be impossible with God (Luke 1:31).

To justice, he adds its execution, which is tempered with mercy: who shows mercy. This mercy involves giving a reward to the good to thousands—that is, to a thousand generations. He also repays the iniquity of the fathers into the bosoms of their sons, for at least one generation, so that the mercy shown might be preeminent. As it is written, I am the Lord your God, mighty, jealous, visiting the iniquity of the fathers on the children to the third and fourth generation of those that hate me (Exodus 20:5).

He then breaks forth into a commendation of God's power, from which His just mercy flows. He is O most mighty, because He upholds all things, for He is the one Upholding all things by the word of his power (Hebrews 1:3). As Job says, If strength be demanded, he is most strong (Job 9:19). He is Great, because the multitude of creatures does not exhaust His power; indeed, He is still able to bring forth innumerable things. He is powerful, able to do all things, for your power is at hand when you will it . He is the Lord of hosts with regard to His governance, particularly over all rational beings in heaven, on earth, and in hell. As it is asked, Is there a number to his hosts? (Job 25:3).

Second, the prophet shows God's perfect knowledge, which is presented in two points:

1. He describes the perfection of God's knowledge: He is great in counsel, meaning perfect in the ordering of wisdom, and incomprehensible in human thought. As Job says, Behold the great God who exceeds our knowledge (Job 36:26). And as Paul writes, O the height of the riches of the wisdom of the knowledge of God! How incomprehensible are his judgments, and inscrutable his ways! (Romans 11:33).
2. He speaks of how this knowledge relates to the execution of justice: whose eyes are open upon all the ways of the children of Adam. For, His eyes are upon the ways of men, and he considers all their steps (Job 34:21).

Here, the author describes the punishment inflicted upon the Jews by divine justice. To demonstrate that this justice is righteous, he makes three points:

1. He sets out the benefits of their miraculous liberation. Commenting on until this day, he explains that this means God’s signs were being completed, or that His strength for the salvation of Israel and others was still appearing. He cites, He did wonders in the land of Egypt, in the field of Tanis (Psalms 77:12). Regarding the benefit of a rich dwelling place, he comments on and you gave them this land, citing: You shall possess their land, which I shall give you as an inheritance—a land flowing with milk, and honey (Leviticus 20:24).
2. He speaks of their ingratitude, commenting on and they entered. He supports this with two passages: The beloved grew fat, and kicked; he grew fat, and thick and gross; he forsook God who made him, and departed from God his savior (Deuteronomy 32:15), and, I have brought up children, and exalted them; but they have despised me (Isaiah 1:2).
3. Finally, he addresses the infliction of punishment, commenting on and all these evils have befallen them. He illustrates this with the verse: He shall mock at every defense, and cast up a mound and take it (Habakkuk 1:10).

1. Here, he wonders at the divine command: and you say to me . . . buy a field? This is astonishing, because it is not a time for buying. Let the one who buys not be glad, and the one who sells not mourn; because wrath is upon all his people (Ezekiel 7:12).