Thomas Aquinas Commentary Jeremiah 9:1-6

"Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Oh that I had in the wilderness a lodging-place of wayfaring men; that I might leave my people, and go from them! for they are all adulterers, an assembly of treacherous men. And they bend their tongue, [as it were] their bow, for falsehood; and they are grown strong in the land, but not for truth: for they proceed from evil to evil, and they know not me, saith Jehovah. Take ye heed every one of his neighbor, and trust ye not in any brother; for every brother will utterly supplant, and every neighbor will go about with slanders. And they will deceive every one his neighbor, and will not speak the truth: they have taught their tongue to speak lies; they weary themselves to commit iniquity. Thy habitation is in the midst of deceit; through deceit they refuse to know me, saith Jehovah." — Jeremiah 9:1-6 (ASV)

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).