TRV
Study This Verse
Commentary on Jeremiah 10 verses 17–25
In these verses,
I. The prophet threatens, in God's name, the approaching ruin of Judah and Jerusalem, Jer 10:17, Jer 10:18. The Jews that continued in their own land, after some were carried into captivity, were very secure; they thought themselves inhabitants of a fortress; their country was their strong hold, and, in their own conceit, impregnable; but they are here told to think of leaving it: they must prepare to go after their brethren, and pack up their effects in expectation of it: "Gather up thy wares out of the land; contract your affairs, and bring them into as small a compass as you can. Arise, depart, this is not your rest," Mic 2:10. Let not what you have lie scattered, for the Chaldeans will be upon you again, to be the executioners of the sentence God has passed upon you (Jer 10:18): "Behold, I will sling out the inhabitants of the land at this once; they have hitherto dropped out, by a few at a time, but one captivity more shall make a thorough riddance, and they shall be slung out as a stone out of a sling, so easily, so thoroughly shall they be cast out; nothing of them shall remain. they shall be thrown out with violence, and driven to a place at a great distance off, in a little time." See this comparison used to signify an utter destruction, Sa1 25:29. Yet once more God will shake their land, and shake the wicked out of it, Heb 12:26. He adds, And I will distress them, that they may find it so. He will not only throw them out hence (that he may do and yet they may be easy elsewhere); but, whithersoever they go, trouble shall follow them; they shall be continually perplexed and straitened, and at a loss within themselves: and who or what can make those easy whom God will distress, whom he will distress that they may find it so, that they may feel that which they would not believe? They were often told of the weight of God's wrath and their utter inability to make head against it, or bear up under it. They were told that their sin would be their ruin, and they would not regard nor credit what was told them; but now they shall find it so; and therefore God will pursue them with his judgments, that they may find it so, and be forced to acknowledge it. Note, sooner or later sinners will find it just as the word of God has represented things to them, and no better, and that the threatenings were not bugbears.
II. He brings in the people sadly lamenting their calamities (Jer 10:19): Woe is me for my hurt! Some make this the prophet's own lamentation, not for himself, but for the calamities and desolations of his country. He mourned for those that would not be persuaded to mourn for themselves; and, since there were none that had so much sense as to join with them, he weeps in secret, and cries out, Woe is me! In mournful times it becomes us to be of a mournful spirit. But it may be taken as the language of the people, considered as a body, and therefore speaking as a single person. The prophet puts into their mouths the words they should say; whether they would say them or no, they should have cause to say them. Some among them would thus bemoan themselves, and all of them, at last, would be forced to do it. 1. They lament that the affliction is very great, and it is very hard to them to bear it, the more hard because they had not been used to trouble and now did not expect it: "Woe is me for my hurt, not for what I fear, but for what I feel;" for they are not, as some are, worse frightened than hurt. Nor is it a slight hurt, but a wound, a wound that is grievous, very painful, and very threatening. 2. That there is no remedy but patience. They cannot help themselves, but must sit still, and abide it: But I said, when I was about to complain of my wound, To what purpose is it to complain? This is a grief, and I must bear it as well as I can. This is the language rather of a sullen than of a gracious submission, of a patience per force, not a patience by principle. When I am in affliction I should say, "This is an evil, and I will bear it, because it is the will of God that I should, because his wisdom has appointed this for me and his grace will make it work for good to me." This is receiving evil at the hand of God, Job 2:10. But to say, "This is an evil, and I must bear it, because I cannot help it," is but a brutal patience, and argues a want of those good thoughts of God which we should always have, even under our afflictions, saying, not only, God can and will do what he pleases, but, Let him do what he pleases. 3. That the country was quite ruined and wasted (Jer 10:20): My tabernacle is spoiled. Jerusalem, though a strong city, now proves as weak and moveable as a tabernacle or tent, when it is taken down, and all its cords, that should keep it together, are broken. Or by the tabernacle here may be meant the temple, the sanctuary, which at first was but a tabernacle, and is now called so, as then it was sometimes called a temple. Their church is ruined, and all the supports of it fail. It was a general destruction of church and state, city and country, and there were none to repair these desolations. "My children have gone forth of me; some have fled, others are slain, others carried into captivity, so that as to me, they are not; I am likely to be an outcast, and to perish for want of shelter; for there is none to stretch forth my tent any more, none of my children that used to do it for me, none to set up my curtains, none to do me any service." Jerusalem has none to guide her of all her sons, Isa 51:18. 4. That the rulers took no care, nor any proper measures, for the redress of their grievances and the re-establishing of heir ruined state (Jer 10:21): The pastors have become brutish. When the tents, the shepherds' tents, were spoiled (Jer 10:20), it concerned the shepherds to look after them; but they were foolish shepherds. Their kings and princes had no regard at all for the public welfare, seemed to have no sense of the desolations of the land, but were quite besotted and infatuated. The priests, the pastors of God's tabernacle, did a great deal towards the ruin of religion, but nothing towards the repair of it. They are brutish indeed, for they have not sought the Lord; they have neither made their peace with him nor their prayer to him; they had no eye to him and his providence, in their management of affairs; they neither acknowledged the judgment, nor expected the deliverance, to come from his hand. Note, Those are brutish people that do not seek the Lord, that live without prayer, and live without God in the world. Every man is either a saint or a brute. But it is sad indeed with a people when their pastors, that should feed them with knowledge and understanding, are themselves thus brutish. And what comes of it? Therefore they shall not prosper; none of their attempts for the public safety shall succeed. Note, Those cannot expect to prosper who do not by faith and prayer take God along with them in all their ways. And, when the pastors are brutish, what else can be expected but that all their flocks should be scattered? For, if the blind lead the blind, both will fall into the ditch. The ruin of a people is often owing to the brutishness of their pastors. 5. That the report of the enemy's approach was very dreadful (Jer 10:22): The noise of the bruit has come, of the report which at first was but whispered and bruited abroad, as wanting confirmation. It now proves too true: A great commotion arises out of the north country, which threatens to make all the cities of Judah desolate and a den of dragons; for they must all expect to be sacrificed to the avarice and fury of the Chaldean army. And what else can that place expect but to be made a den of dragons which has by sin made itself a den of thieves?
III. He turns to God, and addresses himself to him, finding it to little purpose to speak to the people. It is some comfort to poor ministers that, if men will not hear them, God will; and to him they have liberty of access at all times. Let them close their preaching with prayer, as the prophet, and then they shall have no reason to say that they have laboured in vain.
1.The prophet here acknowledges the sovereignty and dominion of the divine Providence, that by it, and not by their own will and wisdom, the affairs both of nations and particular persons are directed and determined, Jer 10:23. This is an article of our faith which it is very proper for us to make confession of at the throne of grace when we are complaining of an affliction or suing for a mercy: "O Lord, I know, and believe, that the way of man is not in himself; Nebuchadnezzar did not come of himself against our land, but by the direction of a divine Providence." We cannot of ourselves do any thing for our own relief, unless God work with us and command deliverance for us; for it is not in man that walketh to direct his steps, though he seem in his walking to be perfectly at liberty and to choose his own way. Those that had promised themselves a long enjoyment of their estates and possessions were made to know, by sad experience, when they were thrown out by the Chaldeans, that the way of man is not in himself; he designs which men lay deep, and think well-formed, are dashed to pieces in a moment. We must all apply this to ourselves, and mix faith with it, that we are not at our own disposal, but under a divine direction; the event is often overruled so as to be quite contrary to our intention and expectation. We are not masters of our own way, nor can we think that every thing should be according to our mind; we must therefore refer ourselves to God and acquiesce in his will. Some think that the prophet here mentions this with a design to make this comfortable use of it, that, the way of the Chaldean army being not in themselves, they can do no more than God permits them; he can set bounds to thee proud waves, and say, Hitherto they shall come, and no further. And a quieting consideration it is that the most formidable enemies have no power against us but what is given them from above.
2.He deprecates the divine wrath, that it might not fall upon God's Israel, Jer 10:24. He speaks not for himself only, but on the behalf of his people: O Lord, correct me, but with judgment (in measure and with moderation, and in wisdom, no more than is necessary for driving out of the foolishness that is bound up in our hearts), not in thy anger (how severe soever the correction be, let it come from thy love, and be designed for our good and made to work for good), not to bring us to nothing, but to bring us home to thyself. Let it not be according to the desert of our sins, but according to the design of thy grace. Note, (1.) We cannot pray in faith that we may never be corrected, while we are conscious to ourselves that we need correction and deserve it, and know that as many as God loves he chastens. (2.) The great thing we should dread in affliction is the wrath of God. Say not, Lord, do not correct me, but, Lord, do not correct me in anger; for that will infuse wormwood and gall into the affliction and misery that will bring us to nothing. We may bear the smart of his rod, but we cannot bear the weight of his wrath.
3.He imprecates the divine wrath against the oppressors and persecutors of Israel (Jer 10:25): Pour out thy fury upon the heathen that know thee not. This prayer does not come from a spirit of malice or revenge, nor is it intended to prescribe to God whom he should execute his judgments upon, or in what order; but, (1.) It is an appeal to his justice. As if he had said, "Lord, we are a provoking people; but are there not other nations that are more so? And shall we only be punished? We are thy children, and may expect a fatherly correction; but they are thy enemies, and against them we have reason to think thy indignation should be, not against us." This is God's usual method. The cup put into the hands of God's people is full of mixtures, mixtures of mercy; but the dregs of the cup are reserved for the wicked of the earth, let them wring them out, Psa 75:8. (2.) It is a prediction of God's judgments upon all the impenitent enemies of his church and kingdom. If judgment begin thus at the house of God, what shall be the end of those that obey not his gospel? Pe1 4:17. See how the heathen are described, on whom God's fury shall be poured out. [1.] They are strangers to God, and are content to be so. they know him not, nor desire to know him. They are families that live without prayer, that have nothing of religion among them; they call not on God's name. Those that restrain prayer prove that they know not God; for those that know him will seek to him and entreat his favour. [2.] They are persecutors of the people of God and are resolved to be so. They have eaten up Jacob with as much greediness as those that are hungry eat their necessary food; nay, with more, they have devoured him, and consumed him, and made his habitation desolate, that is, the land in which he lives, or the temple of God, which is his habitation among them. Note, What the heathen, in their rage and malice, do against the people of God, though therein he makes use of them as the instruments of his correction, yet he will, for that, make them the objects of his indignation. This prayer is taken from Psa 79:6, Psa 79:7.
(Verse 21.) Because the shepherds acted foolishly and did not seek the Lord: therefore, they did not understand, and the whole flock was scattered. Through the fault and dispersal of the shepherds and sheep, the culpability and scattering of the people is described. For the princes acted foolishly and did not seek the Lord, whom they should have sought with their whole heart: therefore, they did not see the coming evils, or did not understand the Lord, and the whole multitude of Jerusalem was scattered here and there.
The Lord protested against their wickedness through the voice of the prophet, saying, “Alas for the shepherds, who destroy and scatter the sheep of my inheritance,” and again, “The shepherds have become foolish and have not sought the Lord. Therefore did none of the flock understand and were scattered.” Such, then, was their state. But we are under the rule of the chief Shepherd of all, even Christ, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.
He refers to the kings and priests as [stupid] shepherds because they were the guardians of this wandering people.
Continue studying Jeremiah 10:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 10:21 delivers a scathing prophetic indictment against the spiritual and national leaders of Judah, whom the prophet metaphorically describes as "pastors" or shepherds. It condemns their brutish ignorance and deliberate failure to seek the Lord's wisdom and guidance, directly attributing the impending national decline and the scattering of the people ("flocks") to their profound spiritual negligence and unfaithfulness. The verse serves as a stark warning about the devastating consequences of leadership that abandons divine counsel.
CONTEXT
Literary Context: Jeremiah 10:21 is embedded within a broader prophetic discourse (Jeremiah 10-12) that sharply contrasts the living God of Israel with the lifeless futility of idols. Chapter 10 specifically opens with a powerful polemic against pagan practices and idol worship, emphasizing the incomparable greatness and sovereignty of Yahweh. Following this, the prophet shifts his focus to the internal corruption within Judah, particularly among its leadership. Verse 21 acts as a pivotal transition, applying the principles of divine judgment and the consequences of abandoning God's truth, previously directed at idolaters, directly to those who were supposed to lead God's people. This indictment sets the stage for Jeremiah's lament and further prophecies of judgment against Judah's unfaithful leaders and the nation's impending exile.
Historical & Cultural Context: Jeremiah ministered during a tumultuous period in Judah's history, spanning the reigns of several kings (Josiah, Jehoiakim, Jehoiachin, Zedekiah) leading up to the Babylonian exile (605-586 BC). The term "pastors" (Hebrew: ro'im) in this context refers not merely to religious clergy but broadly to all those in positions of authority—kings, princes, priests, and prophets—who were responsible for guiding the nation according to God's covenant. In ancient Near Eastern cultures, the metaphor of a shepherd leading and protecting his flock was commonly applied to rulers. Judah, at this time, was riddled with idolatry, social injustice, and political corruption. The leaders had failed to uphold the Mosaic covenant, leading the people astray and ignoring Jeremiah's warnings. Their "brutish" behavior reflects a profound lack of spiritual discernment and a deliberate turning away from the Lord's instruction, which ultimately sealed the nation's fate.
Key Themes: This verse powerfully contributes to several overarching themes within Jeremiah and the prophetic literature. Firstly, it highlights Corrupt Leadership as a primary cause of national decay, demonstrating how the spiritual and moral failures of those in authority directly lead to societal breakdown and divine judgment, a theme echoed in the prophetic indictment of false shepherds. Secondly, it underscores the critical importance of Seeking God's Will as the foundation for true wisdom and prosperity. The leaders' failure to "seek the LORD" is presented as their fundamental flaw, contrasting with the promise that those who diligently seek God will find Him, as articulated in Jeremiah 29:13. Finally, the verse vividly illustrates the Consequences of Disobedience and Unfaithfulness, particularly for those entrusted with guiding God's people. The scattering of the "flocks" (the people of Judah) is a direct result of the shepherds' negligence, foreshadowing the Babylonian exile and the dispersion of Israel, a recurring motif of divine judgment against a rebellious people throughout the Old Testament.
EXPOSITION AND ANALYSIS
Key Word Analysis
Pastors (Hebrew, râʻâh', H7462): A primitive root meaning "to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule." By extension, it refers to those who shepherd or govern. In Jeremiah 10:21, it metaphorically designates the kings, priests, and prophets who were meant to guide, protect, and spiritually feed the people of Judah. Their failure to fulfill this pastoral role is the core of the indictment.
Brutish (Hebrew, bâʻar', H1197): A primitive root; also as denominative from בַּעַר; "to kindle, i.e. consume (by fire or by eating); to be(-come) brutish." This word implies a lack of reason, understanding, or spiritual discernment, acting like an unthinking animal. It suggests that the leaders were devoid of the wisdom and insight necessary for righteous governance, behaving instead with a dull, unspiritual mind that could not grasp divine truth.
Sought (Hebrew, dârash', H1875): A primitive root; properly, "to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship." In this context, it signifies a deliberate and diligent inquiry, consultation, or pursuit of the Lord's will, presence, and instruction. The leaders' failure to "seek the LORD" indicates a profound spiritual negligence, a deliberate refusal to consult God's word or His presence for guidance, which is the root cause of their brutishness and subsequent failure.
Verse Breakdown
"For the pastors are become brutish": This clause identifies the primary fault of Judah's leaders. They are not merely unwise, but have degenerated into a state of spiritual dullness and irrationality, acting without divine wisdom or discernment, akin to unthinking animals. This condition is a result of their own choices and neglect.
"and have not sought the LORD": This explains why the pastors became brutish. Their brutishness is not innate but a consequence of their deliberate refusal to diligently seek, consult, or inquire of Yahweh, the God of Israel. They neglected prayer, God's word, and His presence, thus cutting themselves off from the source of true wisdom and guidance.
"therefore they shall not prosper": This introduces the direct, inevitable consequence for the unfaithful leaders. Their lack of divine wisdom and their refusal to seek the Lord will result in their failure in all their endeavors. "Prosper" here implies success, wise action, and effective governance, all of which will be absent from their leadership.
"and all their flocks shall be scattered": This final clause reveals the devastating impact of the leaders' failure on the people they were meant to serve. The "flocks" (the people of Judah) will suffer dispersion, judgment, and destruction, directly owing to the negligence and corruption of their shepherds. This foreshadows the Babylonian exile and the scattering of the nation.
Literary Devices
Jeremiah 10:21 employs several powerful literary devices. The most prominent is Metaphor, where the leaders of Judah are consistently referred to as "pastors" or "shepherds," and the people as their "flocks." This ancient Near Eastern imagery highlights the leaders' responsibility to guide, protect, and nourish their people, making their failure all the more egregious. The verse also utilizes clear Cause and Effect or Consequence, explicitly linking the leaders' brutishness and failure to seek the Lord ("For... and have not sought the LORD") to the dire outcomes of their lack of prosperity and the scattering of their flocks ("therefore they shall not prosper, and all their flocks shall be scattered"). This establishes a direct moral and theological accountability. Furthermore, there is an element of Irony, as those who are supposed to be wise and discerning leaders act like unthinking animals, a stark reversal of their expected roles and responsibilities.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 10:21 is a profound theological statement on the nature of leadership, divine judgment, and the source of true wisdom. It underscores the biblical principle that authority is a sacred trust, and those who wield it, especially over God's people, are held to a high standard of accountability. The leaders' failure to seek the Lord is not merely a practical misstep but a spiritual rebellion, demonstrating a profound lack of faith and reverence for God's sovereignty. This spiritual negligence inevitably leads to practical incompetence and devastating consequences for the entire community. The scattering of the flock serves as a powerful illustration of God's judgment against both unfaithful leadership and a rebellious people who followed them. This theme resonates throughout Scripture, emphasizing that true prosperity, both individual and communal, is inextricably linked to diligent seeking of God and adherence to His revealed will.
REFLECTION AND APPLICATION
Jeremiah 10:21 serves as a timeless and sobering warning for all who hold positions of influence, whether in the church, government, family, or workplace. It reminds us that leadership without a deep, consistent reliance on God's wisdom is not only ineffective but actively detrimental, leading to chaos and harm for those being led. The "brutishness" described is not merely intellectual deficiency but a spiritual dullness that arises from a deliberate neglect of the divine source of truth and guidance. For believers today, this verse calls for a critical discernment of leadership and a personal commitment to seeking God above all else. It challenges us to reflect on whether our own decisions, especially those impacting others, are rooted in divine counsel or in our own limited understanding and self-interest. True prosperity and stability, both individually and corporately, are found not in human cleverness or strength, but in humble, diligent seeking of the Lord and aligning with His purposes.
Questions for Reflection
FAQ
What does "pastors" mean in Jeremiah 10:21, and who does it refer to?
Answer: In Jeremiah 10:21, the term "pastors" (Hebrew: ro'im) is a metaphorical reference to the leaders of Judah. While today we often associate "pastor" primarily with a religious minister, in the Old Testament context, especially in prophetic literature, it broadly refers to anyone in a position of authority who is responsible for guiding and caring for the "flock" (the people). This includes kings, princes, priests, and prophets. Jeremiah is indicting the entire leadership structure of his day, highlighting their failure to shepherd the nation according to God's will, leading to their spiritual and national decline. This metaphor is common in ancient Near Eastern cultures, where rulers were often depicted as shepherds of their people, as seen in passages like Psalm 78:71-72.
What does it mean for the pastors to "become brutish"?
Answer: To "become brutish" (Hebrew: bâʻar) signifies a state of profound spiritual and intellectual dullness, a lack of reason, understanding, or discernment. It implies that these leaders were acting without divine wisdom, behaving instead like unthinking animals driven by instinct or self-interest, rather than by the Lord's guidance. This condition is directly linked in the verse to their failure to "seek the LORD." It's not merely a lack of intelligence, but a willful ignorance and spiritual insensitivity that prevented them from grasping God's truth and leading His people righteously. This brutishness is contrasted with the wisdom that comes from God, which is the foundation of true leadership, as described in Proverbs 9:10.
CHRIST-CENTERED FULFILLMENT
Jeremiah 10:21, with its indictment of unfaithful shepherds whose negligence leads to the scattering of the flock, powerfully foreshadows the ultimate need for a perfect Shepherd. The Old Testament repeatedly laments the failure of human leaders to genuinely care for God's people, leaving them vulnerable and dispersed, as depicted in Numbers 27:17 and Matthew 9:36. This prophetic lament finds its glorious fulfillment in Jesus Christ, who declares Himself the Good Shepherd. Unlike the brutish pastors who did not seek the Lord and caused their flocks to scatter, Jesus perfectly embodies divine wisdom and diligently seeks the Father's will, always acting in perfect obedience (John 8:29). He lays down His life for His sheep, gathering them rather than scattering them (John 10:15). Through His atoning sacrifice, He gathers those who were once scattered by sin and false leadership, bringing them into His fold and granting them eternal life (John 10:27-28). Thus, Jeremiah's lament for failed shepherds highlights the profound necessity and unparalleled glory of Christ, the true and faithful Shepherd who perfectly leads, protects, and prospers His flock.