Jeremiah 10 Study Notes

10:1 Even though the ten northern tribes had been in exile for more than a century, this message is addressed to the whole house of Israel.

10:2-3 The warning do not learn suggests the idea of not “becoming a disciple” of these idols. The way of the nations involved their religious practices and customs. Those ways were worthless (Hb hevel, “fog, mist, or breath”). This word is used almost forty times in the book of Ecclesiastes and is usually rendered “vanity” or “worthless.”

10:4 The idol makers used silver from Tarshish (often linked with Spain) and gold from Uphaz (perhaps the same city as Ophir, which may have been located in Africa or Arabia), to beautify and overlay the carved wooden form.

10:5 The idols are compared to scarecrows, though the word can be rendered “palm tree” (as in the KJV and ASV) or “pillar.”

10:6-8 The majesty and incomparability of the Lord (there is no one like you) are contrasted with the uselessness and impotence of idols.

10:9 On Tarshish and Uphaz, see note at v. 4.

10:10 The Lord could not be more unlike the worthless idols served by the nations.

10:11 This is the only verse in the book of Jeremiah that is in Aramaic, a language similar to Hebrew. These idol merchants probably could understand Aramaic well since their business dealings required that they know this language. Verses 6-16 form a chiasm with this verse the center.

10:12-16 This section is repeated in 51:15-19.

10:16 Jacob’s Portion refers to the Lord, because he had given himself as Israel’s inheritance. Usually the people made this claim for themselves, but in this mutual belonging, God is as much a possession of Israel as their land is. Since idols are lifeless, imaginary gods, they were unable to commit themselves to anyone.

10:17 The word for belongings comes from the same stem as “Canaan.” These people were the merchants of their day and a symbol of commercialism.

10:18-20 According to Jack Lundbom, “Jerusalem (or Judah) is speaking as a mother—or widow (Lm 1:1-3)—who has lived in a tent with her children until a desert windstorm or nomad raid left her bereft of both.” It is a description of the exile.

10:21 The imagery of shepherds (Judah’s leaders) who were stupid and a flock that was scattered is expanded in Ezk 34. Ezekiel described a good shepherd who would gather in the scattered flock. If the people would seek the Lord and his word, things would turn out differently.

10:22 A great commotion would announce the arrival of the Babylonian army in 587 BC. The imagery of being made desolate and becoming a jackals’ den is often used to describe the total destruction of conquered cities (51:37; Zph 2:13-15).

10:23-25 This is a personal prayer by Jeremiah, but it applied to the entire nation of Judah.

10:24 Discipline me, Lord, is a verb used frequently in the Wisdom literature of the OT for educational or corrective punishment. Jeremiah, like the prophet Daniel (Dn 9:4-19), prayed in the first person, identifying himself with his people. But neither the prophet nor the nation wanted God to deal with them according to what they really deserved. Jeremiah may have reasoned that if God disciplined with justice, there would be a chance that he would offer mercy. If he disciplined in . . . anger, however, he would certainly destroy them.

10:25 The prayer ends with a request for God to pour out his wrath on the nations and devour them as they had consumed Judah. This request is granted in 30:16, but only after Judah had been devoured due to her refusal to repent.