King James Version
Jeremiah 10
25 verses with commentary
Idols and the True God
Hear ye the word which the LORD speaketh unto you, O house of Israel:
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This verse opens a new oracle: 'Hear ye the word which the LORD speaketh unto you, O house of Israel.' The Hebrew shim'u (שִׁמְעוּ, hear) with eth-haddavar (אֶת־הַדָּבָר, the word) emphasizes attentive obedience to divine revelation. This verse introduces an extended polemic against idolatry, contrasting the true God with worthless idols. The address to 'house of Israel' encompasses the entire covenant people, though by Jeremiah's time it primarily meant Judah. The chapter's theme—the incomparability of YHWH versus the nothingness of idols—resonates throughout prophetic literature, especially Isaiah 40-48.
Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.
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This verse warns against adopting pagan practices: 'Thus saith the LORD, Learn not the way of the heathen.' The Hebrew derek haggoyim (דֶּרֶךְ הַגּוֹיִם) means the path, conduct, or religious customs of the nations. 'And be not dismayed at the signs of heaven; for the heathen are dismayed at them.' 'Signs of heaven' (othoth hashamayim, אֹתוֹת הַשָּׁמַיִם) refers to celestial phenomena—eclipses, comets, planetary conjunctions—interpreted as omens. chatat (חָתַת, dismayed, terrified) describes pagan fear of cosmic signs. God's people should not share this fear because YHWH controls the heavens; the signs pagans dread are merely YHWH's creation.
For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. customs: Heb. statutes, or, ordinances are vanity
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This verse exposes idol manufacture: 'For the customs of the people are vain.' The Hebrew chuqqoth (חֻקּוֹת, statutes, customs) with hevel (הֶבֶל, vanity, breath, nothing) declares religious practices worthless. 'For one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.' The idol begins as a tree—created thing—cut down by human labor (charash, חָרָשׁ, craftsman) using human tools (ma'atsad, מַעֲצָד, axe). The manufacturing process is mundane, ordinary, entirely human. What emerges is 'work of hands'—human product, not divine being. The polemic reduces impressive idols to their origin: firewood shaped by workers.
They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.
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This verse continues describing idol manufacture: 'They deck it with silver and with gold.' The Hebrew kesheph (כֶּסֶף, silver) and zahav (זָהָב, gold) indicate precious metal overlay making the idol impressive. 'They fasten it with nails and with hammers, that it move not.' The Hebrew masmerim (מַסְמְרִים, nails) and maqqaboth (מַקָּבוֹת, hammers) reveal the idol's instability—it must be fastened to prevent falling! A god that must be nailed down to stand upright is no god. The irony is devastating: worshippers bow before an object that would fall over without human support.
They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good.
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This verse mocks idols' helplessness: 'They are upright as the palm tree, but speak not.' The Hebrew tomer miqshah (תֹּמֶר מִקְשָׁה) may mean 'scarecrow in a cucumber field' (NIV) or 'palm tree' (KJV)—rigid, immobile, decorative but lifeless. 'They must needs be borne, because they cannot go.' Idols require carrying (nasa, נָשָׂא); they cannot walk (tsaad, צָעַד). 'Be not afraid of them; for they cannot do evil, neither also is it in them to do good.' The conclusion is reassuring: these objects have no power—neither to harm nor help. They are impotent, irrelevant, non-beings. Fear of them is irrational; hope in them is futile.
Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.
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This verse transitions to praising the true God: 'Forasmuch as there is none like unto thee, O LORD.' The Hebrew ein kamokha (אֵין כָּמוֹךָ) asserts YHWH's absolute uniqueness—incomparable, unparalleled. 'Thou art great, and thy name is great in might.' gadol (גָּדוֹל, great) applies to both God's being and His name (character, reputation). 'In might' (gebhurah, גְּבוּרָה) indicates power, strength, military might. The contrast with helpless idols is complete: they cannot move; He exercises sovereign power. They are creations; He is Creator. They are nothing; He is everything. This doxology provides positive theology after negative polemic.
Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee. to: or, it liketh thee
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This verse declares universal divine sovereignty: 'Who would not fear thee, O King of nations?' The rhetorical question expects universal answer: everyone should fear this King. 'For to thee doth it appertain.' The Hebrew ya'atha (יָאֲתָה) means 'it is fitting, appropriate, proper'—fear is YHWH's rightful due. 'Forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee.' Even pagan wisdom and royal power find nothing comparable to YHWH. The 'wise men of nations' (chakhmei haggoyim) would include Babylonian sages famed for astronomical and magical knowledge; even they possess nothing equal to Israel's God.
But they are altogether brutish and foolish: the stock is a doctrine of vanities. altogether: Heb. in one, or, at once
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This verse restates idol futility: 'But they are altogether brutish and foolish.' The Hebrew ba'ar (בָּעַר, brutish, stupid, like cattle) and kasal (כָּסַל, foolish) apply to both idols and their worshippers. 'The stock is a doctrine of vanities.' 'Stock' (ets, עֵץ) is simply 'wood'—the material from which idols are made. A 'doctrine of vanities' (musar havalim, מוּסַר הֲבָלִים) indicates 'instruction in nothingness' or 'discipline that leads to emptiness.' Idolatry teaches nothing valuable; it schools devotees in worthlessness. Following idols produces people who become like what they worship—stupid, senseless, empty (Psalm 115:8).
Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are all the work of cunning men.
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This verse describes idol materials: 'Silver spread into plates is brought from Tarshish, and gold from Uphaz.' Tarshish, likely in Spain, was renowned for silver trade; Uphaz may be a variant of Ophir, famous for gold. The finest materials from distant sources—yet still just metal. 'The work of the workman, and of the hands of the founder.' charash (חָרָשׁ, craftsman) and tsaraph (צָרָף, metalworker, refiner) are human artisans. 'Blue and purple is their clothing: they are all the work of cunning men.' Expensive dyes (blue from tekhelet, purple from argaman) dress the statues in royal colors—yet underneath is dead material. Every element is human product: imported metals, skilled craftsmen, expensive dyes.
But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. true: Heb. God of truth everlasting: Heb. king of eternity
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This verse declares YHWH's reality: 'But the LORD is the true God.' The Hebrew YHWH Elohim emeth (יְהוָה אֱלֹהִים אֱמֶת)—literally 'YHWH God truth' or 'YHWH is the true God'—contrasts sharply with idol vanity. 'He is the living God, and an everlasting king.' Two titles affirm His nature: 'living God' (Elohim chayyim, אֱלֹהִים חַיִּים) versus dead idols, and 'everlasting king' (melek olam, מֶלֶךְ עוֹלָם) versus temporary kingdoms. 'At his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.' YHWH's anger produces earthquakes (ra'ash, רָעַשׁ) and terrifies nations—cosmic power completely absent from impotent idols. This verse presents the positive counterpart to idol mockery.
Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.
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This verse provides a statement in Aramaic (the international language of that era): 'Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.' The Aramaic switch may be for proclamation to foreign nations or to make the point memorable in the language of exile. The criterion distinguishes true from false gods: did they create? Gods that 'have not made' (la avadu) heaven and earth possess no ultimacy. Their fate: 'perish' (yevadu) from the realm they did not create. Temporal, created 'gods' will be destroyed; only the Creator endures.
He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
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This verse celebrates creation: 'He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.' Three verbs with three divine attributes: 'made' (asah) with 'power' (koach), 'established' (kun) with 'wisdom' (chokmah), 'stretched out' (natah) with 'discretion/understanding' (tevunah). Creation displays divine strength, wisdom, and intelligence simultaneously. The Hebrew imagery of 'stretching' the heavens like a tent appears throughout Scripture (Psalm 104:2, Isaiah 40:22). Unlike idols fashioned by human craftsmen, YHWH fashioned the entire cosmos through His inherent attributes.
When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. multitude: or, noise with: or, for
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This verse describes YHWH's ongoing control of nature: 'When he uttereth his voice, there is a multitude of waters in the heavens.' The Hebrew hamon mayim (הֲמוֹן מַיִם) describes the roaring sound of storm waters. God's 'voice' (qol) produces thunderstorms and rainfall. 'And he causeth the vapours to ascend from the ends of the earth.' The water cycle—evaporation from seas—was observed if not fully understood. 'He maketh lightnings with rain, and bringeth forth the wind out of his treasures.' Lightning accompanies rain; wind emerges from divine 'treasuries' (otsarot)—storehouses under divine control. Every meteorological phenomenon demonstrates YHWH's active sovereignty over creation.
Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. brutish in his knowledge: or, more brutish than to know
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This verse returns to idol critique: 'Every man is brutish in his knowledge.' The Hebrew nivr (נִבְעַר) indicates stupidity, senselessness; 'knowledge' (da'ath) suggests that supposed wisdom produces foolishness when directed toward idols. 'Every founder is confounded by the graven image.' The Hebrew tsaraph (צָרָף, metalworker, refiner) should know best that his product is mere metal—yet he worships it. 'Confounded' (hovish, הֹבִישׁ) means shamed, disappointed when expectations fail. 'For his molten image is falsehood, and there is no breath in them.' sheqer (שֶׁקֶר, falsehood, lie) exposes idols as deceptive non-entities. 'No breath' (ruach) confirms their lifelessness—they cannot animate themselves or respond to worship.
They are vanity, and the work of errors: in the time of their visitation they shall perish.
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This verse pronounces judgment on idols: 'They are vanity, and the work of errors.' hevel (הֶבֶל, vanity, vapor, nothing) again dismisses idols as non-entities. 'Work of errors' (ma'aseh ta'tu'im, מַעֲשֵׂה תַּעְתֻּעִים) suggests mockery, delusion, or deception—idols are products of confused thinking. 'In the time of their visitation they shall perish.' The Hebrew paqad (פָּקַד, visitation) here means judgment, reckoning. When God judges, idols prove helpless—they cannot save themselves, much less their worshippers. They 'perish' (yovedu) while YHWH, the everlasting King (v. 10), endures forever.
The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The LORD of hosts is his name.
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This verse celebrates Jacob's God: 'The portion of Jacob is not like them.' Jacob's 'portion' (cheleq, חֵלֶק) is his inheritance, his God—completely unlike worthless idols. 'For he is the former of all things.' yotser (יוֹצֵר, potter, former) describes God as cosmic craftsman who formed everything. Unlike human craftsmen making idols, the divine Potter formed the universe. 'And Israel is the rod of his inheritance.' The relationship is reciprocal: God is Israel's portion; Israel is God's inheritance (nachalah). 'The LORD of hosts is his name.' The divine title YHWH Tseva'oth (Lord of armies/hosts) emphasizes military sovereignty over all powers, earthly and heavenly.
Gather up thy wares out of the land, O inhabitant of the fortress. inhabitant: Heb. inhabitress
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This verse warns of coming judgment: 'Gather up thy wares out of the land, O inhabitant of the fortress.' The Hebrew imagery is of packing belongings for deportation. 'Inhabitant of the fortress' (yosheveth bammatsor) addresses those in fortified Jerusalem, trusting walls for safety. 'Fortress' provides illusion of security—but packing becomes necessary when God brings judgment. This verse transitions from the idol polemic back to immediate prophetic warning about Babylon's approach.
For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so.
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This verse announces divine action: 'For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once.' The Hebrew qala (קָלַע, sling) pictures God hurling the population out as stones from a sling—sudden, violent, irresistible. 'At this once' (happa'am) indicates the decisive, final nature of this judgment. 'And will distress them, that they may find it so.' The Hebrew tsarar (צָרַר, distress, press hard) describes coming suffering. 'That they may find' suggests the purpose: experiencing judgment will force acknowledgment of truth. The verse promises exile as divine action, not merely Babylonian conquest.
Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it.
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This verse voices lament: 'Woe is me for my hurt! my wound is grievous.' The Hebrew oi-li (אוֹי־לִי, woe to me) is a cry of anguish; makka (מַכָּה, wound, blow) indicates injury. The speaker may be Jeremiah, personified Jerusalem, or the community. 'But I said, Truly this is a grief, and I must bear it.' The Hebrew choli (חֹלִי, sickness, grief) and nasa (נָשָׂא, bear, carry) express resigned acceptance of suffering. Unlike earlier complaints, this voice acknowledges the necessity of enduring judgment—recognition that the wound is deserved and must be borne.
My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
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This verse extends the lament: 'My tabernacle is spoiled, and all my cords are broken.' The Hebrew ohel (אֹהֶל, tent) uses nomadic imagery for dwelling place—Jerusalem or the entire nation portrayed as a destroyed tent. 'Cords broken' indicates the tent collapsing, protection removed. 'My children are gone forth of me, and they are not.' Exile has removed the next generation—absence produces desolation. 'There is none to stretch forth my tent any more, and to set up my curtains.' The tent cannot be re-erected; no one remains to restore the community. Complete devastation—dwelling destroyed, children absent, no hope of rebuilding.
For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
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This verse indicts leaders: 'For the pastors are become brutish, and have not sought the LORD.' 'Pastors' (ro'im, רֹעִים, shepherds) are political and religious leaders. 'Brutish' (nivaru) indicates stupid, senseless—lacking understanding their position required. 'Not sought the LORD' (lo dareshu eth-YHWH) means they failed to inquire of God for guidance. 'Therefore they shall not prosper, and all their flocks shall be scattered.' Leadership failure produces national disaster—shepherds' foolishness scatters their sheep. The promised consequence—lack of prosperity and scattered flocks—exactly describes exile's result.
Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons.
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This verse announces invasion: 'Behold, the noise of the bruit is come, and a great commotion out of the north country.' 'Bruit' (shemu'ah) means report, news—specifically news of approaching army. 'Great commotion' (ra'ash gadol) indicates earthquake-like tumult of marching forces. 'Out of the north country' identifies Babylon, which attacked Judah from the north via the Fertile Crescent. 'To make the cities of Judah desolate, and a den of dragons.' shemamah (desolation) and tannim (jackals) repeat the judgment refrain—urban civilization reduced to animal lairs. The verse shifts from lament back to urgent warning.
O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.
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This verse acknowledges human limitation: 'O LORD, I know that the way of man is not in himself.' The Hebrew derek adam (דֶּרֶךְ אָדָם, way of man) encompasses life path, destiny, choices. 'Not in himself' (lo-lo) affirms that humans do not control their destiny. 'It is not in man that walketh to direct his steps.' The verb yashar (יָשַׁר, to make straight, direct) indicates guiding one's path. Human walking cannot determine human destination. This confession acknowledges divine sovereignty over human affairs, preparing for the prayer that follows. The prophet—or personified community—submits to God's ultimate control of history.
O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. bring: Heb. diminish me
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This verse requests measured discipline: 'O LORD, correct me, but with judgment.' The Hebrew yasar (יָסַר, correct, discipline, chasten) acknowledges the need for divine correction. 'With judgment' (bemishpat) means with justice, proportion, restraint—not in unbridled wrath. 'Not in thine anger, lest thou bring me to nothing.' The Hebrew aph (אַף, anger, nostril, wrath) if unleashed without restraint would annihilate. ma'at (מָעַט, diminish, bring to nothing) expresses fear of complete destruction. The prayer asks for disciplinary suffering proportioned to produce correction, not annihilating wrath that destroys entirely. It trusts God's justice to temper His anger.
Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.
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This verse concludes with prayer for justice against oppressors: 'Pour out thy fury upon the heathen that know thee not.' The Hebrew shaphak (שָׁפַךְ, pour out) with chemah (חֵמָה, heat, rage, fury) requests divine wrath directed at pagan nations. 'That know thee not' (lo yeda'ukha) identifies them as those lacking covenant relationship. 'And upon the families that call not on thy name.' Families/clans (mishpachoth) who don't invoke YHWH's name in worship deserve judgment. 'For they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.' Three verbs—eaten (akal), devoured (kalah), consumed (tamam)—intensify the description of destruction. The prayer asks God to judge the instruments of judgment—holding Babylon accountable for excessive cruelty while acknowledging Israel's deserved discipline.