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10. God and Idols

¹ Hear what the LORD says to you, people of Israel. ² This is what the LORD says:

   “Do not learn the ways of the nations
   or be terrified by signs in the heavens,
   though the nations are terrified by them.
³ For the practices of the peoples are worthless;
   they cut a tree out of the forest,
   and a craftsman shapes it with his chisel.
⁴ They adorn it with silver and gold;
   they fasten it with hammer and nails
   so it will not totter.
⁵ Like a scarecrow in a cucumber field,
   their idols cannot speak;
they must be carried
   because they cannot walk.
Do not fear them;
   they can do no harm
   nor can they do any good.”

    ⁶ No one is like you, LORD;
   you are great,
   and your name is mighty in power.
⁷ Who should not fear you,
   King of the nations?
   This is your due.
Among all the wise leaders of the nations
   and in all their kingdoms,
   there is no one like you.

    ⁸ They are all senseless and foolish;
   they are taught by worthless wooden idols.
⁹ Hammered silver is brought from Tarshish
   and gold from Uphaz.
What the craftsman and goldsmith have made
   is then dressed in blue and purple—
   all made by skilled workers.
¹⁰ But the LORD is the true God;
   he is the living God, the eternal King.
When he is angry, the earth trembles;
   the nations cannot endure his wrath.

¹¹ “Tell them this: ‘These gods, who did not make the heavens and the earth, will perish from the earth and from under the heavens.’” The text of this verse is in Aramaic.

    ¹² But God made the earth by his power;
   he founded the world by his wisdom
   and stretched out the heavens by his understanding.
¹³ When he thunders, the waters in the heavens roar;
   he makes clouds rise from the ends of the earth.
He sends lightning with the rain
   and brings out the wind from his storehouses.

    ¹⁴ Everyone is senseless and without knowledge;
   every goldsmith is shamed by his idols.
The images he makes are a fraud;
   they have no breath in them.
¹⁵ They are worthless, the objects of mockery;
   when their judgment comes, they will perish.
¹⁶ He who is the Portion of Jacob is not like these,
   for he is the Maker of all things,
including Israel, the people of his inheritance—
   the LORD Almighty is his name.

Coming Destruction

    ¹⁷ Gather up your belongings to leave the land,
   you who live under siege.
¹⁸ For this is what the LORD says:
   “At this time I will hurl out
   those who live in this land;
I will bring distress on them
   so that they may be captured.”

    ¹⁹ Woe to me because of my injury!
   My wound is incurable!
Yet I said to myself,
   “This is my sickness, and I must endure it.”
²⁰ My tent is destroyed;
   all its ropes are snapped.
My children are gone from me and are no more;
   no one is left now to pitch my tent
   or to set up my shelter.
²¹ The shepherds are senseless
   and do not inquire of the LORD;
so they do not prosper
   and all their flock is scattered.
²² Listen! The report is coming—
   a great commotion from the land of the north!
It will make the towns of Judah desolate,
   a haunt of jackals.

Jeremiah’s Prayer

    ²³ LORD, I know that people’s lives are not their own;
   it is not for them to direct their steps.
²⁴ Discipline me, LORD, but only in due measure—
   not in your anger,
   or you will reduce me to nothing.
²⁵ Pour out your wrath on the nations
   that do not acknowledge you,
   on the peoples who do not call on your name.
For they have devoured Jacob;
   they have devoured him completely
   and destroyed his homeland.

The Jews confine this to Sennacherib, who had, according to his own will, at one time resolved to attack the Ammonites, at another the Moabites, and to reduce them under his own power; but had been induced by a sudden impulse to go to Judea. But this is frivolous. The Prophet, I doubt not, referred to the Jews, who had for a long time been accustomed to dismiss every fear, as though they were able by their own counsels to consult in the best way for the public good: for we know, that whenever any danger was apprehended from the Assyrians, they usually fled for aid to Egypt or to Chaldea. Thus, then, they provided for themselves, so tlmt they thought that they took good care of their affairs, while they had recourse to this or that expedient; and then, when the prophets denounced on them the vengeance of God, they usually regarded only their then present state, as though God could not; in one instant vibrate his lightnings from the rising to the setting sun.

Since then this security produced torpor and obstinacy, the Prophet in this passage justly exclaims, I know, Jehovah, that his way is not in man’s power; nor is it in the power of a person walking to direct his steps ²²²²     Literally rendered the verse is as follows: —
   I know, Jehovah, That not to a mortal is his way;
Nor is it for man to walk And to stablish his steps.
   Such substantially is the meaning of the Targum, and of all the versions, except the Syriac, which Blayney has followed thus:
   I know Jehovah, that his way is not like that of men,
Nor like a human being doth he proceed and order his going.
   This construction is wholly inadmissible. Had Jehovah been in the objective case, it would have את before it. See 1 Samuel 3:7. Then the rest of the verse is a paraphrase and not a version; and such a paraphrase as the original will not bear. To “walk” and to “stablish” are in the same predicament, both infinitives; and so they are rendered in all the versions and the Targum.
   The design of the passage seems to be more correctly intimated by Gataker than by Calvin: — “Lord, we know well, that this army cannot come in but by thy permission; but since thou art resolved to chastise us, we beseech thee, in wrath remember mercy.” So in the next verse the Prophet says, “O Lord, correct me, but with judgment.” — Ed.

We now perceive what the Prophet had in view; and this is ever to be remembered — that if we desire to read what has been written with profit, we must consider the meaning intended by the Holy Spirit, and then the purpose for which he has spoken. When we understand these things, then it is easy to make the application to other things: but he who does not weigh the end in view, ever wanders here and there, and though he may say many things, he yet does not reach the chief point. ²³²³ Or, as the French version has it, “does not reach the burden and knot of the subject.” But we must observe that the Prophet, as he had done before, spoke as though he had God alone as his witness, for he saw that his own people were so hardened, that he addressed his words to them in vain: he therefore turned to God, which was a proof that he despaired as to the disposition of the people, as though he had said, “I shall have nothing to do with this perverse people any more; for I have already found out by my experience that their perverseness is untameable. I am now therefore constrained, O Lord, to address thee as though I were alone in the world.” This is the reason why he spoke to God himself. We shall defer the rest fill to-morrow.