Chapter 10

1 The unequal comparison of God and idols. 17 The prophet exhorteth to flee from the calamity to come. 19 He lamenteth the spoil of the tabernacle by foolish pastors. 23 He maketh an humble supplication.

1. House of Israel. This expression is here used to denote the remnant of the Israelite nation, the kingdom of Judah, rather than the northern kingdom (see on ch. 4:1, 3).

2. Way of the heathen. Primarily the reference is to their way of worshiping, their religion (see Lev. 18:3; 20:23; see on Jer. 4:18).

Signs of heaven. The heathen made astrological calculations based on extraordinary appearances in the sky. Celestial phenomena, such as eclipses, comets, and particular conjunctions of the heavenly bodies, were frequently regarded as indications of national or individual fortunes (see Isa. 47:13).

For the heathen. The reason for the warning is the prevalence and seductive influence of idolatrous religious practices. That idolatry held a fascination for the Israelites is abundantly clear from the frequent warnings against it (see Ex. 23:24, 32, 33; Lev. 18:3; Deut. 7:1–5; Judges 2; 3).

3. Customs. From the Heb. chuqqah, “something prescribed,” or “a statute” (see on Ps. 119:5).

Vain. Heb.hebel, “vapor,” “breath,” something fleeting and worthless (see on Eccl. 1:2).

Cutteth a tree. The worthlessness of the idols as gods is forcefully demonstrated by calling attention to the origin of these idols (see Isa. 40:20; 45:20).

Workman. Heb. charash, “an artificer,” or “a craftsman,” from a verb meaning “to plow,” or “to devise.” In the hands of such a craftsman the forest tree becomes a work of art.

4. They deck it. The carved figure is next adorned with precious metals (see Isa. 40:19).

Fasten it. The idol is nailed to some wall or pillar to make it stand upright and to keep it from falling (see Isa. 41:7).

Move. Literally, “totter.”

5. Upright. Heb. miqshah, used elsewhere in the OT only of turned or hammered work (see Ex. 25:18, 31, 36), or of a field of cucumbers (see Isa. 1:8).

Palm tree. Heb. tomer. The word generally denoting a palm tree is spelled tamar (Ex. 15:27; Lev. 23:40; Num. 33:9; etc.). It is doubtful whether a palm tree is here intended, especially when the translation “upright” for miqshah (see above under “upright”) finds no support. A different interpretation has been suggested, based on a comment in the Apocryphal work, the Epistle of Jeremy, written in the Maccabean period. The Jeremy passage appears to have reference to this prophecy. Verse 70 (v. 69 in the LXX) of this epistle reads, “For even as a scarecrow in a cucumber bed guards nothing, thus are their gods of wood, set in gold and silver.” Inasmuch as the translation “garden of cucumbers” can be supported by Isa. 1:8, it is possible that by the Heb. tomer the prophet meant to designate a scarecrow. This would yield the interesting translation, “They are like a scarecrow in a garden of cucumbers.” A scarecrow in a vegetable garden is stiff, lifeless, and impotent. It is designated to frighten away the birds, but even they may become aware of its impotence.

Speak not. Like scarecrows in a field, idols, though outwardly made to resemble a human being and though standing in a speaking posture, are nought but dumb stocks (see Ps. 115:5).

Must needs be borne. Idols were customarily carried in the grand procession of the gods at the Babylonian religious festivals (see Ps. 115:7; Isa. 46:1, 7).

Go. Literally, “march.” Idols cannot even march in their own processions.

Be not afraid of them. Pagans worship their gods either in the hope that these deities may do them good, or for fear that their deities may harm them. But the prophet declares that these gods are incapable of either hurting their enemies or helping their friends. They can neither reward nor punish (see Isa. 41:23).

6. None like. God is presented as the incomparable One (see Ex. 15:11; Ps. 86:8, 10).

Thy name. God’s name stands for His revealed character, His renown, His reputation (see on Ps. 31:3).

7. Fear. See on Ps. 19:9; Prov. 1:7.

King of nations. God’s universal sovereignty is declared. Yahweh is more than the God of the Jews (see Rom. 3:29); He is the God of the whole world (see Ps. 22:28; 47:7, 8; 96:10).

Appertain. Heb. yaХah, “to be befitting for.” Reverential fear should be given to Yahweh alone; it is not becoming to any other.

All the wise men. The word “men” is supplied and may be omitted. In this way not merely the sages and philosophers of the heathen are indicated, but the gods of the heathen as well—whomever these heathen may have looked to as sources of wisdom (see Ps. 89:6). All worldly wisdom is foolishness in the sight of God (1 Cor. 1:19–31).

8. Brutish and foolish. Idol worshipers are described as dullhearted, unreceptive, gross, and stupid (see on Ps. 115:8; Jonah 2:8).

Doctrine. Heb. musar, “chastening,” “discipline,” or “exhortation.” The latter part of the verse reads literally, “the discipline of the vanities, it is wood.” By “vanities” the prophet here doubtless meant “idols” (see Jer. 8:19; 14:22; cf. Deut. 32:21; Ps. 31:6). The idols are made of wood, and cannot impart knowledge.

9. Spread into plates. Literally, “beaten out.” An outer shell of silver and gold covered the wooden image (see Isa. 30:22; 40:19; Jer. 10:4). The workmanship was entirely the result of human effort.

Tarshish. Literally, “smelting plant,” or “refinery.” The geographical Tarshish was possibly in the south of Spain at Tartessus, where the Phoenicians developed the mineral wealth of Spain (see Eze. 27:12; Jonah 1:3; see on 1 Kings 10:22).

Uphaz. The exact location of this place is unknown. Many have understood it as a variant of Ophir (see on Gen. 10:29; Dan. 10:5).

Founder. Heb. soreph, “a refiner,” hence, “a goldsmith,” or “a silversmith.”

Blue. Heb.tekeleth, “a violet-purple wool.”

Purple. Heb. Хargaman, “wool dyed with red-purple.”

Cunning men. The makers of the idols were “skilled” artisans (see on ch. 9:17).

10. The true God. Jeremiah here contrasts Jehovah with the false idols, which are merely imaginary gods. God is truth personified (see Ps. 31:5; John 14:6; 17:3; 1 John 5:20).

The living God. In contrast to the lifelessness of idols, God has life in Himself (John 5:26). The source of His existence is in His own being. All other living beings live “in Him” (see Acts 17:28).

Everlasting. In contrast to the powerlessness and temporary existence of all other objects of worship, God is the “king of eternity.” His domain is unlimited either by space or by time.

Abide. That is, “to bear patiently,” or “to endure.”

11. Thus shall ye say. This verse is written in the Aramaic language. Only a conjectural reason can be given for this introduction of Aramaic. Inasmuch as the verse seems to interrupt somewhat abruptly the natural flow of the discourse, some suspect an interpolation, either a marginal gloss or perhaps a fragment of some Aramaic Targum. However, another explanation has been offered. Those who hold to the authenticity of the verse propose that the passage may be an answer framed by the prophet in the current language of Babylon to be used when, after the Exile, the Babylonians should invite the Jews to join in idolatrous worship.

Shall perish. In the Aramaic (see above) there is a similarity of sound between the words for “to make” and “to perish.”

12. He hath made. Yahweh alone has the right to claim worship, and that right is based upon the fact that He is the Creator. To Him all other beings owe their existence (see Ps. 96:5). The universe is the product of His creative energy (Isa. 40:22, 26; 42:5; 44:24; 45:12, 18; 51:13). Idols are made, but God makes. He is the Creator. Verses 12–16 of Jer. 10 appear in ch. 51:15–19 with slight variations.

Discretion. Heb. tebunah, “understanding.”

13. When he uttereth his voice. The continuous activity of God is exhibited in the phenomena of nature (see Amos 5:8; 9:5, 6). The psalmist, too, saw in the thunderstorm a display of the majestic power of God. He termed thunder the voice of God (see on Ps. 29:3).

Multitude. Heb. hamon, “commotion,” “tumult,” and hence “multitude,” or “crowd.”

Vapours. Heb. nesЊiХim, defined as “damp fog,” used in this sense only here and in Jer. 51:16 and Ps. 135:7, which are largely parallel, and in Prov. 25:14, where it is translated “clouds.”

With rain. Literally, “for the rain.”

14. Brutish. Or, “stupid,” “dullhearted” (see on v. 8).

Every founder. That is, “every refiner,” or “goldsmith” (see on v. 9).

Confounded. Better, “ashamed.” The idol upon which the artisan has exhausted his skill remains a lifeless object.

15. Vanity. Heb. hebel, “vapor,” or “breath” (see Jer. 10:3; see on Eccl. 1:2).

Work of errors. Literally, “work of mockeries.” Idols themselves deserve only ridicule and mockery, though the sincere belief of even an idolater should not be made a subject of ridicule by a Christian.

Visitation. See on Ps. 8:4; 59:5. In the time when the idol makers will be visited with punishment, the idols will perish (v. 11).

16. Portion of Jacob. Jehovah (see Ps. 16:5; 73:26; 119:57).

Like them. Like the perishable idols made by carpenters and goldsmiths.

Former. From the Heb. yasar, “to form” (see on Gen. 1:2), hence meaning “one who forms,” or “one who makes.” Idols are formed by men, but God is the one who formed the universe.

Rod. Heb. shebet, primarily “a staff,” “a scepter,” or “a rod.”Shebet also came to be used for a company of people led by a leader with a staff (see Ps. 74:2; cf. Ps. 122:4; Isa. 63:17, where shebet is translated “tribe”).

Lord of hosts. See on ch. 7:3. This majestic name stands in sharp contrast to all the names of heathen gods.

17. Wares. Heb. kinФah, “a load,” “a pack,” “a bundle.”

Out of the land. Or, “from the land,” here probably meaning the ground.

After the digression in ch. 10:1–16, dealing with the folly of idolatry, the prophecy returns to the subject of ch. 9, namely, the impending desolation of the land and the exile of the inhabitants. In a dramatic way the prophet pictures the departure of the exiles. He admonishes the people hastily to gather a few articles and to prepare for immediate departure to Babylon (see Eze. 12:3).

Fortress. Heb. masor, “a siege,” or “a besieged place.”

18. I will sling. A figure emphasizing the violence of the expulsion (see Jer. 16:13; cf. 1 Sam. 25:29). Jehovah Himself is the speaker.

At this once. Better, “at this time.” On former occasions the invaders of Jerusalem had retired without success (2 Kings 16:5; 19:35, 36), or had been satisfied with plunder or tribute (2 Kings 14:14).

May find it so. The Hebrew has simply “may find,” with no object expressed. The Syriac version supplies the object “me,” that is, God. The Targums interpret the phrase as “that they may feel it,” that is, the distress (see ASV, RSV). It may be that the prophet purposely left the phrase vague. What they would find would depend upon their own attitude under chastisement.

19. Woe is me. The nation, here personified, is pictured as lamenting her calamity, the ruin of her house and the loss of her children.

Hurt. Literally, “a breaking,” or “a fracture.”

Bear it. To recognize and to accept the affliction that one has brought upon himself by his evil course is the first step in reformation (see Lam. 3:39, 40).

The Jews of Jeremiah’s day rejected outright any suggestion that God’s repeated messages warning of the imminence of captivity could possibly come true (see Jer. 7:3; Eze. 11:3; 12:21–28). Even the devout soul of Jeremiah rebelled, at first, at the thought. He felt deeply wounded (chs. 4:19; 8:21; 15:18), wept (chs. 9:1; 13:17; 14:17), and prayed that captivity might be averted (chs. 7:16; 11:14; 14:11). He was slow to realize that it could not (see chs. 11:11; 14:19).

20. My tabernacle. Better, “my tent,” a figure of Jerusalem or, perhaps, of the whole land of Judah.

My cords. The figure of the tent continues in the prophet’s mind.

They are not. The children were either dead or in exile (see Jer. 31:15; cf. Gen. 42:36).

21. Pastors. Civil rulers (see on ch. 2:8; cf. ch. 3:15).

Shall not prosper. The Hebrew may also be translated, “have not prospered,” or “have not acted wisely.”

22. Bruit. An archaic word for “rumor.” The phrase is literally, “a sound of a report,” or “Hark! News!” The commotion represents the marching of a great army going forth to battle (see chs. 6:23; 8:16).

North country. See on chs. 1:14; 4:6.

Dragons. Heb. tannim, “jackals” (see on ch. 9:11).

23. I know. The prophet is the speaker, but he speaks as Israel’s representative. Verses 23, 24 constitute a prayer of intercession, with an appropriate confession of sin and a petition for moderation in punishment (see ch. 18:20).

The way. That is, the course of life.

Not in himself. In and of himself man cannot properly determine where and how he should go. He needs divine guidance (see Ps. 37:23; Prov. 16:9; 20:24). The Israelites preferred their own way.

Direct his steps. Man needs divine guidance for each single step. God directs the steps of a good man (Ps. 37:23).

24. Correct me. A confession of wrong and an admission of the need for correction. It is a hopeful sign when the sinner frankly admits the error of his ways and willingly submits himself to needed correction.

Judgment. Heb. mishpat, used here in the sense of justice (see on ch. 5:4).

Bring me to nothing. Literally, “make me small.”

25. Pour out. Compare Ps. 79:6, 7.

Know thee not. Perhaps better, “did not acknowledge thee.” All nations have received a degree of enlightenment (see Rom. 1:18–25; Rom. 2:14–16).

Eaten up Jacob. God permitted the heathen to punish His chosen people. Satan sought to take advantage of the occasion to destroy Israel completely (see Isa. 10:6, 7). The nations exceeded God’s permission (Isa. 47:6).

Ellen G. White comments

1, 2 FE 171

6, 7 MH 433; PK 97; 8T 281

10   ML 288

10–12MH 413; PP 336

10–13PK 97

10–16FE 172

11, 12  8T 263

13   MH 416; PP 115; 8T 260

14–16PK 98; PP 336

16   MH 413; 8T 263

23   MH 417; 3T 482

23, 24  PK 421