Chapter 10
The futility of idol-worship
Lecture 1
Impotence of idols
10:1 Hear the word which the Lord has spoken concerning you, O house of Israel.
10:2 Thus says the Lord : do not learn according to the ways of the nations, and do not be afraid of the signs of heaven, which the nations fear.
10:3 Because the laws of the peoples are vain. For he cuts a tree from the forest; it is the work of the craftsman with an axe.
10:4 He adorns it with silver and gold, and joins it together with nails and hammers, that it may not fall apart.
10:5 They are made in the likeness of the palm tree, and they will not speak; they must be carried to move, because they cannot walk. Therefore, do not be afraid of them, for they can do neither evil nor good.
68 . Here, he shows the dignity of the people, so that from this their guilt may appear the more serious and their punishment the more just.
It is divided into three parts.
In the first, he shows their dignity from the perspective of the divine majesty;
in the second, from that of the divine covenant: the word which came to Jeremiah from the Lord (Jer 11:1);
in the third from that of their repudiated connection, or protection: thus says the Lord to me (Jer 13:1).
Concerning the first, there are two points.
In the first, he shows their dignity in comparison with other peoples, from the very fact that they venerate the word of God;
in the second, he threatens punishment, because through their idolatry they have rejected the worship of God, at gather up your shame from the earth (Jer 10:17).
Concerning the first, there are two things.
First, he shows the difference between gods;
second, from this he infers the destruction of their worship, at every man is made a fool (Jer 10:14).
Concerning the first, there are three things.
First, he distinguishes the true God from the false gods, with regard to the majesty of God;
second, with regard to the span of eternity, at the teaching of their vanity (Jer 10:8);
third, with regard to the truth of divinity, at therefore, thus shall you speak to them (Jer 10:11).
Concerning the first, there are two things.
First, he shows the emptiness and the futility of idols;
second, the divine majesty, at there is none like you, O Lord (Jer 10:6).
Concerning the first, there are two things.
First, he sets forth the command that they should not bow down to idols, either by imitation of the nations— according to the ways —or by the greatness of the heavenly bodies: do not be afraid of the signs of heaven , such that you would believe there to be divinity in them, or that they have power over those things which depend on free will. Lest perhaps you lift your eyes to heaven, and you see the sun, and the moon, and all the stars of heaven, and taken by error, you pray to them, and worship what the Lord God has made to serve all the nations, which are under the heavens (Deut 4:19).
Second, he proves the proposition when he speaks of the futility of idols: the laws of the peoples , by which they bind themselves to idolatry, are vain , because they are useless, and lacking the truth of divine knowledge. Vain are all men in whom no knowledge of God lies hidden (Wis 13:1). He proves their vanity from the cheapness of their substance with regard to matter: for he cuts a tree . He fells the cedars, takes the holm and the oak, which had stood among the trees of the forest (Isa 44:14). With regard to their principal efficient cause: work of the craftsman , and instrumental, with an axe . They are unhappy, and their hope is among the dead, who call upon gods the work of the hands of men (Wis 13:10). He has made it with corners, and made it round with a compass, and made the image of a man, a beautiful man, as it were, dwelling in a house (Isa 44:13).
With regard to the form of beauty: with silver . Their timbers are polished by the carpenter, gilded and silvered; they are false, and cannot speak (Bar 6:7). And of composition: with nails and hammers . At that time, the worker in bronze, striking with his hammer, encouraged the one who was forging, saying, ‘It is ready for soldering’; he strengthened it with nails, so that it should not be moved (Isa 41:7).
He proves it also from the weakness of the work, which has no sensitive or intellective operation: in the likeness of the palm tree , which does not perceive, however beautiful it may be; and they will not speak , with regard to an act of the reason; carried , namely, by others, because they cannot walk , with regard to the operation of the sensitive soul. They have a mouth, but will not speak; they have eyes, but they will not see; they have ears, but they will not hear; they have nostrils, but they will not smell; they have hands, but they will not feel; they have feet, but they will not walk; there is no voice in their throat (Ps 115:5).
Third, he draws the intended conclusion: therefore, do not be afraid , because some gods were worshiped so they would do good, others, so that they would not do evil. Do something, either good or bad, if you are able, and we will speak, and see together (Isa 41:23).
Lecture 2
God’s greatness
10:6 There is none like you, O Lord ; you are great, and great is your name in strength.
10:7 Who will not fear you, O king of the nations? For yours is the honor; among all the wise of the nations and amidst all their kingdoms, there is none like you.
10:8a The stupid and the foolish shall be tested alike.
69 . Here, he shows the majesty of God’s dominion.
First, he shows each power: great , in himself, and great is your name , in the esteem of men. From this he infers fear: who will not fear? Above: therefore, will you not fear me, says the Lord , and will you not be dismayed before my face? (Jer 5:22).
Second, he shows his singular knowledge:
first, excluding equality in wisdom: for yours is the honor . Blessing, and glory, and wisdom, and thanksgiving, honor, and power, and might be to our God for ages of ages. Amen (Rev 7:12).
Second, he shows their foolishness in comparison with the divine wisdom: and amidst all their kingdoms, there is none like you .
The stupid , in divine matters; the foolish , in human affairs. The wisdom of this world is foolishness with God (1 Cor. 3:19).
Lecture 3
Idols lack eternity
10:8b The teaching of their vanity is wood.
10:9 Sheets of silver rolled up they bring from Tharsis, and gold from Ophir: the work of the craftsman and his hand of bronze. Their garments are blue and purple; all these the work of a craftsman.
10:10 But the Lord is the true God. He is the living God, and king eternal. The earth will tremble at his indignation, and the nations shall not endure his threatening.
70 . Here, he makes clear the difference with regard to eternity.
First, he shows the inception of the idols with regard to their substance, because they are made of wood: the teaching of their vanity , of the wise among the nations, is wood , that is, an idol made from wood. And from this, their vain wisdom is discerned.
And with regard to those which are of silver: silver ; and with regard to those which are of gold: gold from Ophir: the work , as these indeed are, of the craftsman , and the work of his hand , as it were, even cheap work. The idols of the nations are silver and gold — the work of men’s hands (Ps 113:12). And with regard to their adornment: blue , for what is made is understood to have had a beginning. But you cover them with purple garments, and wipe their face because of the dust of the house, which is very much among them (Bar 6:12).
Second, he sets forth God’s eternity, joining it to his truth and majesty, because he is the true God and eternal . The eternal God who created the ends of the earth will not fail (Isa 40:28). From these things, he infers fear: the earth will tremble at his indignation , as though he were saying, “Even such things as are insensible of his wrath will feel it,” and they shall not endure for the greatness of their fear. The earth is moved and shaken; the foundations of the mountains are troubled (Ps 17:8).
Lecture 4
God’s power to create
10:11 Therefore, thus shall you speak to them: may the gods, who did not make the heavens and the earth, perish from the earth, and from those places which are under heaven.
10:12 He who makes the earth by his might, and prepares the world by his wisdom, and by his knowledge stretches out the heavens.
10:13 At his word, he gives an abundance of waters in heaven, and raises the clouds from the ends of the earth; he makes the lightning in the rain, and leads forth the wind from his storehouses.
71 . Here, he makes clear the difference with regard to the truth of divinity.
He first excludes the truth of divinity from the idols, showing that there is no divine operation in them: therefore, thus shall you speak to them , to the worshipers of idols. For this reason, the word is written in the Chaldean language in Hebrew text: perish , that is, let their worship cease. The heavens declare the glory of God, and the firmament makes known the work of his hands (Ps 18:1).
Second, he shows that divine operation exists in God:
first, with regard to creation of the essential parts of the world: he who makes the earth , with regard to the lowest things; the world , with regard to the highest. The Lord founded the earth with wisdom, and established the heavens with understanding (Prov 3:19). He stretches out the heavens like a tent; he covers his upper chambers with water (Ps 103:2–3).
Second, with regard to the passions of the air, so that not only would it be believed that prior things come to be from first things, as certain philosophers say, but further, that he is the author of all things and at work in all things.
First, with regard to those things which come to be from moist matter, such as clouds and rain: at his word , at his command, from the ends , because of the abundance of water around the earth.
Second, with regard to those things which are made of moist and dry matter: lightning . He changes the order, because rain frequently follows lightning.
Third, with regard to those things which are made from dry matter: and leads forth the wind from his storehouses , from hidden causes, and also, the place in which they are generated. He brings forth the clouds from the ends of the earth; he makes lightning in the rain (Ps 134:7).
Lecture 5
Idols make men fools
10:14 Every man is made a fool because of his knowledge, and the craftsman is confounded by his graven image, for what he has cast is false, and there is no breath in them.
10:15 They are vain and worthy of derision; in the time of visitation they shall perish.
10:16 The portion of Jacob is not like these; for it is he who formed all things, and Israel is the rod of his inheritance; the Lord of hosts is his name.
72 . Here, he infers the destruction of false worship.
First, he speaks of the shame of idolatry with regard to its foolishness: is made a fool , as became apparent, because of his knowledge from which he made the idol. God made the wisdom of this world to be foolishness (1 Cor 1:20). And with regard to the punishment of shame: is confounded . Let all who worship graven images be put to shame, and all those who glory in their idols (Ps 96:7). And he gives the cause from the falsity of the idols: for what he has cast is false in its emptiness and vain also in its end.
In the time of visitation they shall perish . What was made, together with him who made it, shall suffer torment (Wis 14:10).
Second, he excludes the glory of the Jews: the portion of Jacob is not like these . The Lord is the portion of my inheritance and my cup; it is you who restores my inheritance to me (Ps 15:5) because the happiness of all things is his portion. My portion is the Lord, said my soul, therefore I shall wait for him (Lam 3:24). The rod of his inheritance , his scepter, as it were, because his is a hereditary kingdom. Alternatively, rod , as a lot. But the portion of the Lord is his people, Jacob is the rope of his inheritance (Deut 32:9).
Lecture 6
Threat of exile
10:17 Gather up your shame from the earth, you who dwell in a siege.
10:18 For thus says the Lord : behold, at this time, I shall cast the inhabitants of this land afar off, and I shall trouble them such that they may not be found.
10:19 Woe to me, because of my wound; my wound is very grievous. But I said: certainly, this is my sickness, and I will bear it.
10:20 My tent is laid waste; all my cords are pulled up; my sons have gone from me, and are not. There is none who stretches out my tent anymore or sets up the skins of my dwelling.
73 . Here, he threatens them with punishment, because they have not preserved this dignity.
First, he threatens punishment;
second, the prophet seeks mercy when he says, I know, O Lord , that a man’s way is not his own (Jer 10:23).
Concerning the first, there are three things.
First, punishment is threatened;
second, the cause of the punishment, at for the shepherds have done foolishly (Jer 10:21);
third, the order of the punishment: behold, the sound of a noise comes (Jer 10:22).
Concerning the first, there are two things.
First, the Lord foretells that the punishment will be a siege: gather , in the city, from the earth , from the fields, shame , that is, your fruits, which are worthy of shame. I shall surely gather them, says the Lord (Jer 8:13).
And the punishment of captivity: for thus says the Lord : behold, at this time, I shall cast the inhabitants of this land afar off —it is as though he were saying, “I shall not spare them any longer”— such that they may not be found , in the city, or because the greater part of them has died. You have utterly rejected us (Lam 5:22).
Second, the people, terrified by this, lament the future punishment:
first, in general, lamenting the punishment: woe to me . Below: your breach is incurable (Jer 30:12), because of their sins. And he promises patience: but I said: certainly, this is my sickness , due to me because of my sins, and I will bear it , patiently. I shall bear the anger of the Lord, for I have sinned against him (Mic 7:9).
Second, in particular with regard to the destruction of their houses: tent , because houses are destroyed as easily as tents; cords , by which the tent is drawn out. My tents are destroyed suddenly and my skins in a moment (Jer 4:20). And with regard to the affliction of the inhabitants: my sons , they have gone out from you on foot led by the enemy (Bar 5:6). There is none who stretches out —there is no one who may rebuild.
Lecture 7
Shepherds’ foolishness
10:21 For the shepherds have done foolishly, and have not sought the Lord ; therefore, they have not understood, and their whole flock is scattered.
74 . Here, he outlines the communal punishment in order, because the sins of the rulers are the cause of their blindness. Their wickedness has blinded them (Wis 2:21). And this is the cause of the destruction of the people. If the blind lead the blind, both will fall into a pit (Matt 15:14). My sheep are scattered because there was no shepherd, and they have become prey for all the beasts of the field, and they are scattered (Ezek 34:5).
Lecture 8
Noise from the north
10:22 Behold, the sound of a noise comes, and a great shaking from the land of the north, that he may turn the cities of Judah into wilderness and the habitation of dragons.
75 . Here, he determines the order of the punishment, pre-signifying the enemy who is to come from the north. From the north shall spread every evil upon the inhabitants of the land (Jer 1:14).
Lecture 9
Plea for mercy
10:23 I know, O Lord , that a man’s way is not his own, nor does it pertain to a man to walk and direct his steps.
10:24 Correct me, O Lord , but with judgment, and not in your wrath, lest you bring me to nothing.
10:25 Pour forth your indignation upon the nations which have not known you, and upon the provinces which have not called upon your name, for they have eaten up Jacob, and devoured him; they have consumed him, and wasted his beauty.
76 . Here, he seeks mercy.
First, he shows the necessity of seeking it: a man’s way is not his own , with regard to choice; to walk , with regard to execution; direct , with regard to ordering his steps to an end. And so it is in our power neither to resist nor to attack the Chaldean, but all depends upon your disposition. With the Lord are a man’s steps directed, and he shall delight in his way (Ps 36:23). The heart of man sets his way in order, but it is the Lord’s to direct his steps (Prov 16:9).
Second, he gives the petition by which he seeks mercy for the people: correct me with judgment , with your wonted mercy, and not with the condemnation, of which the Psalm speaks: do not enter into judgment with your servant, O Lord, for no one living will be justified in your sight (Ps 142:2); and not in your wrath , according to the measure of due retribution, lest you bring me to nothing , for it would be just for one who sins against God to be forsaken by him, and thus to tend towards nothingness. In saying this, he does not act contrary to the commandment given above; you, therefore, do not pray for the good of this people (Jer 14:11), for he does not pray that they should not be punished, but that they should not be utterly annihilated. Lord, do not rebuke me in your fury, nor chasten me in your wrath (Ps 37:1).
But he seeks wrath for the enemy: pour forth your indignation , and he gives the reason: for they have eaten up . Pour forth your wrath upon the nations which have not known you, and upon the kingdoms that have not called upon your name; because they have eaten up Jacob, and laid waste his dwelling place (Ps 78:6–7).
Collations
Note that man is a fool (Jer 10:14) from the perspective of God’s knowledge because of the pride of his heart: those who say they are wise have become foolish (Rom 1:22); because of his curiosity to inquire after things: much reading has driven you mad (Acts 26:24); because of the uncertainty of knowledge: your knowledge and your wisdom have deceived you (Isa 47:10); because of the perversity of his works: for you have blinded them with their wickedness (Wis 2:21).
Also, note that one should bear divine chastisement patiently (Jer 10:19) because of the good will of the one who chastises: my son, do not reject the discipline of the Lord, nor rebel when you are chastened by him (Prov 3:11); because of his knowledge of our wrongdoing: I shall bear the anger of the Lord, for I have sinned against him (Mic 7:9); because of the expectation of reward: blessed is the man who endures temptation, for when he has been tried he will receive the crown of life which God has promised to those who love him (Jas 1:12); because of the futility of grumbling: why has a living man murmured, a man suffering for his sins? (Lam 3:39).