Thomas Aquinas Commentary Jeremiah 9

1. Here, he shows their obstinacy in sins that are directly against their neighbor.

First, he speaks of his own compassion regarding the punishment: who shall give? It is as if he were saying, “There is not enough moisture”—the material for tears—“for such sadness and compassion.” He mentions water in regard to its abundance, and a wellspring in regard to its unfailing supply. My eye has run down with streams of water over the destruction of the daughter of my people (Lamentations 3:48).

Regarding their guilt, he says, who will give me in the wilderness? It is as if he were saying, “I would rather dwell in the wilderness than see their sins.” This refers to a lodging place for wayfarers, a place where, although no one may live, many pass through. Alternatively, it means a place in the wilderness through which travelers never or rarely pass: I have left my house, I have forsaken my inheritance (Jeremiah 12:7).

Second, the condition of the people is described: for they are all adulterers. This is addressed first in regard to their guilt, and second in regard to their punishment, which is introduced with the words, therefore, thus says the Lord of hosts (Jeremiah 9:7).

Concerning their guilt, there are two points. First, he speaks of the sin of violating another’s marriage bed: They are adulterers. This relates to the earlier verse: each one neighing at the wife of his neighbor (Jeremiah 5:8). Their sin stems from transgressing a human or divine covenant, making them an assembly of transgressors. It is as if he were saying, “They have conspired to do this.” The prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated (Isaiah 24:16).

Their sin is also seen in their lies: they bent their tongues, like a bow, from which the arrow of deceitful speech is shot. They have turned back, that they might be without a yoke; they have become like a treacherous bow (Hosea 7:16).

Second, he magnifies the sin. First, he points to the increase of their faults: they have strengthened themselves in the land. This means they have become entrenched in worldly sins or in earthly goods that are devoid of the heavenly. As the psalmist says, I have grown jealous of the wicked, when I saw the peace of sinners (Psalms 72:3), for they go from evil to evil, adding sin to sin. By swearing and lying, killing and thieving, and committing adultery they have become prosperous, and blood has touched blood (Hosea 4:2).

Second, he magnifies the sin by highlighting the condition of the sinners: they have behaved this way even among those with whom they have a relationship, to whom they are even more obligated to extend works of charity.

He first considers their caution: each one guards himself from his neighbor, to whom he is joined by some civil or spiritual community, and from his brother, to whom he is joined by a natural alliance. Do not believe your friend, nor trust in a guide (Micah 7:5).

Concerning this breakdown of trust, he explains that the cause stems from their deceitfulness. He first speaks of the sin of fraud: because every brother shall surely supplant, which means taking another’s property unjustly. This recalls the words of Esau: Behold, you have supplanted me a second time; before, you took my birthright, and now you have taken my blessing (Genesis 27:36). Their deceit is also in their actions, because every friend shall walk deceitfully. The vessels of the deceitful are most wicked (Isaiah 32:7).

Their deceit is also in their speech: and a man shall deride his brother. Who is mocked by his friend as I am; I will call upon God, and he will hear him (Job 12:4). The use of the future tense indicates their perseverance in this sin.

Next, he gives the reason for their behavior: they are accustomed to lies. They have taught themselves evil by custom, and, zealous for wicked deeds, they have labored to sin. For they do not sleep unless they have done wickedly, nor do they slumber unless they have made someone fall (Proverbs 4:16). We have grown weary on the way of iniquity and perdition; we have trod difficult paths, but the way of the Lord we have not known .

Third, he draws a conclusion: your habitation, O Jeremiah, or O Jerusalem, is in the midst of deceit—that is, in the midst of a deceitful people. The unbelieving and rebellious are with you, and you dwell with scorpions (Ezekiel 2:6).

1. Here, the author speaks of the wretched condition of the people regarding their punishment.

He first speaks about the sentence, and second, he specifies the punishment, which begins at the verse, I will take up a lament for the mountains (Jeremiah 9:10).

Regarding the sentence, he makes two points.

1. He speaks of the sentence itself: I shall melt, like gold in the fire, so that in this way they might at least be purified. The kiln proves the potter’s vessel, and the temptation of trouble the just man .

2. He shows the justice of the sentence. This is demonstrated in three ways:

   • By excluding the path of mercy with the question: for what else should I do for the daughter of my people? It is as if he were saying, “Nothing remains but to punish them, since all other methods have been tried.” What is it that I should yet do for my vineyard, that I have not done for it? (Isaiah 5:4).

   • By setting forth their guilt: their tongue is a wounding arrow, which strikes from a distance and penetrates to the innermost part. This is supported by other scriptures: The words of the backbiter seem simple, yet they sink to the depths of the heart (Proverbs 26:22). As a dart, or a sword, or a sharp arrow is the man who bears false witness against his neighbor (Proverbs 25:18). The arrows of children are their wounds, and their tongues are weakened against them (Psalms 63:8–9). They are those who speak peace to their neighbor, but evil is in their hearts (Psalms 27:3).

   • By inferring the punishment with the question: shall I not visit them for these things? As was said above (Jeremiah 5:9, 29).

Here, the prophet specifies their punishment in detail.

1. He first defines the punishment. Regarding this point, he addresses three things:
   1. The devastation of the land. Concerning this, there are two points:
      1. He first describes the destruction of the land.

         With respect to its possessions, he indicates it will be by fire: for they are burned. As it says in Joel, I will cry to you, O LORD, for fire has consumed the lovely places of the wilderness, and flame has burned every tree of the field (Joel 1:19). The land will be so desolate that no man may pass through. As stated previously, I looked, and behold there was no man, and every bird of heaven had fled away (Jeremiah 4:25). And they did not hear the voice of their owner, because he would no longer go there.

         With respect to the cities, he adds: I will make Jerusalem to be heaps of sand. As Isaiah says, Behold, Damascus shall cease to be a city, and will be as a heap of stones, a ruin (Isaiah 17:1).

      2. Second, he gives the reason for this destruction. This involves two parts:
         1. First, he poses a question to show that the reason is not obvious to human wisdom: who is a wise man that he may understand this on his own? To whom has the word of the LORD’s mouth come, that he may know it through revelation? As Isaiah asks, Who is there among you, who may hear this, attend, and hear of future things? (Isaiah 42:23).
         2. Second, he gives the LORD’s response.

            The reason is their turning away from Him: because they have abandoned My law, showing they were not careful to meditate on it; and did not hear My voice, so as to obey it promptly; and they did not walk in it, so as to fulfill it.

            In contrast, consider the faithfulness of others: Many from the people of Israel resolved amongst themselves that they would not eat any unclean thing, and they chose to die rather than to defile themselves with unclean foods, and they refused to violate the holy law of God, and they were slain .

            Their apostasy is further explained: they went after—that is, they followed their own perverse desires—the Baalim, a term that is plural in number and masculine in gender. As Scripture warns, Go not after your own lusts, and turn from your own will .

   2. The affliction of the people, as in therefore, thus says the LORD (Jeremiah 9:15).
   3. The casting away of their bodies, as in speak, thus says the LORD (Jeremiah 9:22).
2. Second, he warns against false confidence in escape, as it is written, thus says the LORD: let not the wise glory in his wisdom (Jeremiah 9:23).

1. Here, the prophet threatens punishment against the people themselves.

   1. First, he specifies the punishment in terms of affliction: I will feed them with wormwood. This refers to the scarcity they have endured because of the Chaldeans. He adds, to drink, because the help of the Egyptians will turn bitter for them. They believed this help would allow them to avoid trouble, just as food is easily swallowed with a drink. As it is written, He has filled me with bitterness, made me drunk with wormwood (Lamentations 3:15).

      Regarding the captivity, he says, I will scatter; and regarding the slaughter, and I shall send. Compare this to Ezekiel 5:2: You shall scatter a third part to the wind, and draw the sword after them.

   2. Second, he calls them to a sorrowful lament: thus says the LORD.

      1. First, he summons the mourning women, according to Jewish custom, so that they may incite weeping: call the mourning women. This custom is mentioned in Jeremiah 22:18: they shall not lament for him, ‘Alas, lord,’ and, ‘Alas, glorious one.’ See also Luke 23:28: Daughters of Jerusalem, do not weep for me, but for yourselves, and for your children.

      2. Second, he gives the command to weep:

         1. First, by pointing to the people’s present distress: let our eyes stream tears. As it is written, Let our eyes stream as a torrent day and night, and give no rest to yourself, nor let the pupil of your eye be still (Lamentations 2:18).

            He also predicts the future, which provides the substance for their present sorrow: because a voice . . . was heard. This was heard by the spirit of prophecy; alternatively, the prophet speaks of a future event as if it has already passed. For example, A voice was heard on high (Jeremiah 31:15). He then gives the reason for this lament, which is the voice of those weeping in Zion: how we are laid waste, referring to the devastation of the land, and put to shame, referring to their servitude. They cry, We have left, referring to the captivity. As it says elsewhere, Woe to us, for we are laid waste (Jeremiah 4:13).

         2. Second, by speaking directly to the mourning women, alluding to their distress: hear, therefore, O women, the word of the LORD. As Isaiah says, O fine women arise, and hear my voice (Isaiah 32:9).

            He gives the reason for this command: for death has come up. This refers to the Chaldean who brings death. The imagery signifies the speed and strength of the enemy, who is not content to enter through the door but climbs in through the roof and windows. As the prophet Joel writes, They will scale the houses, and enter through the windows as a thief (Joel 2:9).

1. Here, he speaks of their punishment with regard to the bodies themselves which remained unburied: as grass, which is neglected by the reaper as something of little value. Their dead bodies have become like dung in the midst of the streets (Isaiah 5:25).