Thomas Aquinas Commentary Jeremiah 4

Here, the prophet gives the arguments for their return:

1. Arguments drawn from the benefits promised to those who return.
2. Arguments from the punishments threatened to those who defy him, beginning at Jeremiah 4:3: thus says the Lord.

Regarding the first point on promised benefits, there are two aspects.

First, he shows the manner of their return: if you return from idols, to turn back to me. This means that if you decide to return, you must be converted in your whole heart. Or, if you return from captivity, you must come back in repentance. As Isaiah says, If you seek, seek! Turn back, and come! (Isaiah 21:12).

Second, he shows the three fruits of conversion:

1. The first fruit is security: if you remove your offences—that is, the idols by which you continually offend and provoke me to wrath—you will not be moved from your native land. As the Psalm says, Those who trust in the Lord are like mount Zion; he who dwells in Jerusalem shall not be moved forever (Psalms 124:1).
2. The second fruit is holiness within themselves: he has sworn: as the Lord lives. This means swearing by the living God and not by dead idols. The oath must be taken in truth, meaning truthfully on the part of the one swearing, not insincerely or with intent to deceive. It must be taken in judgment, referring to the reason for the oath, so that they do not swear rashly but with careful prior consideration. And it must be taken in justice, referring to the subject of the oath, ensuring it is just and lawful. As Isaiah says, He that swears in the earth shall swear by God, amen (Isaiah 65:16).
3. The third fruit is the spread of religion among the nations: and the nations shall bless the Lord, seeing His benefits in you. As the Psalm says, Bless our God, you nations! (Psalms 65:8).

1. Here, the prophet addresses the topic of their turning from punishment.

1. He threatens punishments if they do not return.
2. He excludes false remedies: go through the streets of Jerusalem (Jeremiah 5:1).

Concerning the first point, two things are noted.

1. He shows the manner of return regarding the fruit of good work: fallow land, or land newly tilled, break up. This means to take away the thorns of vice so that clean-plowed land may receive clean seed. Some fell among thorns, and the thorns that sprouted at the same time choked it (Matthew 13:7).
2. He also shows the manner of return regarding the practice of true religion: be circumcised, so that you may remove the religion of the nations from your heart. Circumcise the foreskin of your heart (Deuteronomy 10:16).

Second, he shows the impending danger:

1. In general: lest my indignation blaze forth like fire. Both will burn together, and there will be no one to extinguish them (Isaiah 1:31).
2. In particular: announce it in Judah, and make it heard in Jerusalem.

Concerning this, he makes three points.

1. He predicts the arrival of the enemy.
2. He describes the hardship of the siege, beginning at a voice of one announcing (Jeremiah 4:15).
3. He foretells the resulting destruction: my stomach, I am in pain (Jeremiah 4:19).

Concerning the first of these points, there are two sub-points.

1. He describes the preparation of the citizens.
2. He announces the arrival of the enemy: the lion has come up from his den (Jeremiah 4:7).

Concerning the preparation of the citizens, there are three things.

1. The command to announce the preparation is given: announce it. He then specifies the place: in Judah, that is, in that tribe, and in Jerusalem, which is the city of the king. The manner is specified: openly, sound a trumpet so that all may hear, and constantly, loudly. Cry, do not stop; lift up your voice in strength (Isaiah 58:1).
2. He describes the preparation itself: gather together. As it says later: be strengthened, O sons of Benjamin, in the midst of Jerusalem; and sound the trumpet in Tekoa (Jeremiah 6:1).
3. He gives the reason: because I am bringing evil from the north. As we saw earlier: from the north every evil will spread (Jeremiah 1:14).

1. Here, he discusses the arrival of the enemy:

1. Regarding their departure from their own land.
2. Regarding the progress of their route, at that time (Jeremiah 4:11).
3. Regarding the end of their journey: behold, he shall arise as a cloud (Jeremiah 4:13).

Regarding the first point, there are two aspects to consider:

1. He describes the condition of the approaching enemy:
   • Regarding its strength: the lion, that is, Nebuchadnezzar, from his den, from Babylon. The lion is the strongest of beasts; he fears meeting no one (Proverbs 30:30). As we see below: behold, as a lion ascends from the swelling of the Jordan, against the strong and beautiful (Jeremiah 49:19).This verse, according to the Hebrew, reads, as a lion comes up from the thickets of Jordan, to a rich pastureland.
   • Regarding their cruelty: the robber of the nations. The lion takes enough for his cubs, and kills for his lionesses (Nahum 2:12).
   • Regarding their intention: that he may make your land a wilderness. His heart will be for destruction, and for the slaying of many nations (Isaiah 10:7).
   • Regarding the execution of his intention: your cities. Your land is desolate, your cities have been destroyed (Isaiah 1:7).
2. He discusses the astonishment of the Jews:
   1. Collectively, as if speaking for everyone: for this gird yourselves with sackcloth. As it says below: gird on sackcloth, and sprinkle yourself with ashes (Jeremiah 6:26).
   2. Specifically concerning the princes: And it shall be in that day, says the LORD, the heart of the king shall fail, and the heart of the princes, so that when they gather, they will not be able to devise a plan of resistance. The heart of Egypt will melt in her midst (Isaiah 19:1).
   3. Specifically concerning his own astonishment: and I said: alas . . . saying, ‘You shall have peace.’ As it says above: in that time, they will call Jerusalem the throne of the LORD; and all nations shall be gathered together in her in the name of the LORD in Jerusalem (Jeremiah 3:17). He does not realize that the first statement was said about what must soon happen, while the latter refers to what will happen in the distant future. As it says below: we waited for peace, and there was no good; a time of healing, and behold, fear (Jeremiah 8:15).

1. Here he describes their arrival with regard to their progress on the route: it will be said, their arrival, a burning wind, that is, the army of the Chaldeans, who will burn the whole land, is already on the roads, which are in the desert, which is between Chaldea and Judea. It is as though he were saying, “The army has already come to that place,” not to winnow, that is, not so that only some might be taken captive, as when grain is cleansed from the chaff—but all of you will be taken captive.

A full wind, that is, complete indignation will come upon you, from these, that is, from the enemy, to me, that is, for my honor. His breath is like a torrent flooding to the middle of the neck, to reduce the nations to nothing (Isaiah 30:28). And through them he threatens that he will execute judgment: and now I—as though I can no longer contain myself—but I will speak my judgments with them. Or: now I, will speak consoling things. As we saw above: I will speak my judgments with them upon all the evil of those who have abandoned me (Jeremiah 1:16).

Here, he describes their coming in relation to the end of their march; he makes three points concerning this.

1. First, he describes the condition of the enemy. Regarding their multitude: they are as a cloud that covers the earth and will arise because of the layout of the land. Regarding their violence: they are as the storm, with much tumult. His wheels are like the fury of a storm (Isaiah 5:28). And regarding their swiftness: his horses are swifter than eagles.
2. Second, he discusses the effect of their arrival from the perspective of the people: woe to us. It is as a city which is laid waste (Isaiah 1:8).
3. Third, he advises repentance: wash your heart from wickedness. Wash, and be clean; take away from my eyes the evil of your thoughts (Isaiah 1:16).