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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 22) A voice of the cry, behold it comes, and a great commotion from the land of the North: to make the cities of Judah desolate, a habitation of dragons (or a den of ostriches). And as Symmachus has interpreted, of sirens: for which in Hebrew, Thannim () is put. The words of the prophet: Behold, he says, the noise and the tumult of the Babylonian coming is heard, and great commotion, or earthquake, from the land of the North: to reduce all the cities of Judah, with the inhabitants being killed, into desolation, and to make dragons dwell instead of men, and all venomous creatures, or ostriches, which animal itself is familiar with desolation and is born and nurtured in the wilderness. Certainly, we can understand certain sirens, monsters, and phantoms of demons. All of these things that both past and present speech have described, let us refer them to times of persecution of the Church, when the tabernacles of the Lord are overthrown, and all the dwelling of the Church is reduced to solitude. And in order for all these things to happen, it is the fault of the shepherds, who acted foolishly and did not seek the Lord, nor understand Him, and therefore the whole flock is scattered.
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SUMMARY
Jeremiah 10:22 delivers a stark prophetic announcement of the impending and devastating judgment upon the kingdom of Judah. The verse declares that a terrifying "noise" and "great commotion" are rapidly approaching from the "north country," unequivocally identifying the formidable Babylonian army. This invading force is destined to utterly lay waste to the cities of Judah, transforming them into desolate ruins and uninhabitable lairs for wild animals. This pronouncement serves as a severe and undeniable warning of the inevitable and dire consequences of Judah's persistent idolatry, covenant infidelity, and unrepentant disobedience to God.
CONTEXT
Literary Context: Jeremiah 10:22 is strategically placed within a profound prophetic discourse (Jeremiah 10-12) that powerfully contrasts the incomparable majesty and absolute sovereignty of Yahweh with the utter futility and impotence of the idols worshipped by the nations and, tragically, by Judah itself. Following a magnificent declaration of God's eternal nature and boundless creative power in Jeremiah 10:10-16, the prophet abruptly shifts focus to the terrifying reality of divine judgment. This specific verse concludes a section (Jeremiah 10:17-22) that transitions from a global theological statement to a direct, urgent warning to Judah, imploring them to prepare for an imminent exile. The verses immediately preceding it lament Jerusalem's impending destruction and Judah's deep spiritual brokenness, thereby setting the grim stage for the precise details of the invading force and its devastating, divinely ordained impact.
Historical & Cultural Context: The consistent prophetic designation of the "north country" in Jeremiah's prophecies refers unmistakably to the Neo-Babylonian Empire. During the period of Jeremiah's active ministry (spanning the late 7th to early 6th century BCE), Judah found itself precariously positioned between the declining regional powers of Assyria and Egypt, and the rapidly ascendant, formidable dominance of Babylon. Despite Jeremiah's fervent and repeated warnings, Judah's successive kings and its populace stubbornly persisted in forming ill-advised alliances with foreign nations and engaging in widespread, blatant idolatry, thereby rejecting their sacred covenant obligations to Yahweh. The Babylonian Empire, under the formidable leadership of King Nebuchadnezzar, was divinely appointed as God's instrument of righteous judgment against Judah for its prolonged and unyielding rebellion. The vivid imagery of a "great commotion" emanating from the north would have powerfully evoked the terrifying reality of a massive, meticulously organized military force, renowned for its brutal siege tactics and wholesale destruction, as evidenced by its campaigns against numerous other nations and, ultimately, against Judah itself.
Key Themes: This verse profoundly contributes to several pivotal themes that permeate the book of Jeremiah. Firstly, it emphatically underscores the theme of Imminent Judgment, highlighting the absolute certainty and alarming proximity of the destructive force, presenting it not as a remote possibility but as an unfolding, undeniable reality. The phrase "is come" (KJV) powerfully conveys this immediacy. Secondly, it reinforces the theme of Divine Instrument of Punishment. While the invaders originate from the "north country," the underlying theological message is that God is sovereignly orchestrating this "great commotion" as a direct, just consequence of Judah's persistent sin and idolatry, a truth explicitly articulated elsewhere, such as when God refers to Nebuchadnezzar as "my servant" in Jeremiah 25:9. Finally, the verse vividly portrays Total Desolation. The prophesied outcome—to "make the cities of Judah desolate, and a den of dragons"—paints an agonizing picture of utter ruin, where once-thriving urban centers would be emptied of human inhabitants, becoming haunts for wild, dangerous animals. This chilling imagery symbolizes complete abandonment and destruction, a stark and tragic contrast to their former glory, and a direct fulfillment of the covenant curses for disobedience, as detailed in passages like Leviticus 26:31-33.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 10:22 is profoundly rich in Imagery, painting a vivid and terrifying picture of impending disaster. The "noise of the bruit" and "great commotion" powerfully appeal to the auditory sense, creating an overwhelming impression of chaos, an unstoppable force, and imminent destruction. The phrase "den of dragons" is a potent Metaphor and Symbolism for utter desolation, abandonment, and the reversion of human habitation to a wild, dangerous state. This imagery also functions as a form of Hyperbole, emphasizing the extreme and absolute nature of the prophesied destruction. The verse employs clear Foreshadowing, as it accurately predicts the historical events of the Babylonian invasions and the subsequent desolation of Judah. Furthermore, the use of "noise" and "commotion" can be seen as a subtle form of Onomatopoeia, as the very words evoke the sounds of an approaching, destructive army, thereby enhancing the sense of dread and immediacy for the hearer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 10:22 stands as a profound theological statement on God's absolute sovereign control over history and His unwavering, righteous justice. It unequivocally reveals that even devastating foreign invasions are not random acts of fate or mere geopolitical shifts, but are divinely orchestrated by the Lord as instruments of His righteous judgment against a disobedient and unfaithful people. This verse underscores the severe and inescapable consequences of covenant infidelity and rampant idolatry, demonstrating that God takes sin with utmost seriousness and will act decisively when His gracious warnings are persistently ignored. It highlights the essential principle that God's multifaceted character encompasses both boundless, covenantal love and righteous, unyielding wrath. His warnings are given not to merely terrify, but to lovingly call His people to genuine repentance before the full weight of judgment falls. The profound desolation described is a direct and inevitable consequence of Judah's spiritual barrenness and their turning away from the living God to lifeless idols.
REFLECTION AND APPLICATION
Jeremiah 10:22 serves as a timeless and solemn warning that divine warnings are never to be taken lightly or dismissed. Just as ancient Judah faced the grim reality of physical desolation for its spiritual rebellion and rampant idolatry, individuals, communities, and nations today remain accountable to God for their choices and their fidelity to His truth. This verse compels us to deeply examine our own lives and societies, prompting us to ask whether we are truly heeding God's voice and His revealed will, or if we are instead pursuing paths that inevitably lead to spiritual barrenness, brokenness, and ruin. It serves as a powerful reminder that true security, lasting peace, and genuine flourishing are found not in human strength, shifting political alliances, or accumulating material possessions, but solely in faithful obedience and unwavering trust in the one true, living God. When we choose to ignore God's wisdom, embrace contemporary "idols" (anything that usurps God's rightful place in our hearts and lives—be it material wealth, power, self-sufficiency, or even comfort), or persist in unrepentant disobedience, we invariably invite a "commotion" into our lives. This leads to a spiritual "desolation" where joy, peace, and purpose are tragically replaced by emptiness, anxiety, and profound brokenness. This verse calls us to a posture of profound humility, sincere repentance, and a renewed, wholehearted commitment to diligently seeking the Lord with all our being.
Questions for Reflection
FAQ
What is the "bruit" mentioned in Jeremiah 10:22?
Answer: The King James Version's translation "bruit" originates from the Hebrew word shᵉmûwʻâh (H8052), which precisely means a report, a rumor, or news. In this specific prophetic context, it refers to the terrifying news or intelligence of the approaching enemy army. It signifies not merely a distant possibility, but a confirmed and rapidly advancing reality—the ominous sound of the news of the impending invasion that has already reached the ears of Judah's inhabitants, spreading fear and dread.
Why is the invasion specifically "out of the north country"?
Answer: Throughout Jeremiah's prophetic writings, the phrase "north country" (Hebrew tsâphôwn, H6828) serves as a consistent and unambiguous prophetic designation for the Neo-Babylonian Empire. Geographically, while Babylon was situated to the east of Judah, its typical invasion route involved traveling north along the Euphrates River, then west through Syria, and finally south into the land of Judah. Consequently, the invading forces would appear to Judah to be coming from the north. This established route was common for Mesopotamian powers, and Jeremiah uses it as a clear identifier for God's chosen instrument of judgment, a designation also powerfully illustrated in Jeremiah 1:14.
What does "a den of dragons" signify in this verse?
Answer: The phrase "a den of dragons" (comprising the Hebrew mâʻôwn H4583 for "den" and tannîyn H8577 for "dragons") is a powerful and vivid metaphor for utter desolation, ruin, and complete abandonment. While tannîyn can refer to large marine or land monsters, in contexts describing ruined or deserted cities, it most commonly signifies wild, scavenging animals such as jackals, hyenas, or wild dogs. Therefore, "a den of dragons" paints a chilling picture of once-thriving cities being reduced to uninhabitable ruins, emptied of human life, and becoming haunts for dangerous wild beasts. This imagery profoundly emphasizes the completeness of the destruction and the absolute absence of any human presence, echoing similar prophetic descriptions of desolation found, for instance, in Isaiah 13:21-22.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 10:22 vividly describes a physical desolation wrought by a foreign army as an act of divine judgment, it ultimately points to a deeper spiritual reality and finds its ultimate, glorious resolution in Jesus Christ. The "great commotion" and "desolation" detailed here are the direct, painful consequences of humanity's rebellion against God, a rebellion that originated in the Garden of Eden and manifested powerfully in Judah's persistent idolatry and unfaithfulness. This grim judgment foreshadows the ultimate spiritual desolation that sin inevitably brings—a profound separation from God, who is the very source of all life, joy, and flourishing. However, in Christ, we witness God's perfect and redemptive answer to this spiritual desolation. Jesus, the true Lamb of God, who takes away the sin of the world, willingly entered into the "commotion" of human sin and bore its full, righteous judgment on the cross. He became "desolate" for our sake, experiencing ultimate abandonment (Matthew 27:46), so that we, who were spiritually desolate, might be perfectly reconciled to God and find true, abundant life (2 Corinthians 5:21). Through His sacrificial death and glorious resurrection, He delivers us from the spiritual "den of dragons"—the dominion of sin, death, and darkness—and miraculously brings us into His glorious kingdom of light and life (Colossians 1:13-14). The ultimate "cities of Judah" are not merely physical locations but represent the people of God, His church, and Christ's finished work ensures that His church will never be left desolate but will be continually built up as a vibrant, living temple, filled with His indwelling Spirit (Ephesians 2:19-22). Thus, the prophecy of desolation in Jeremiah, though grim in its immediate context, ultimately magnifies the redemptive, transformative work of Christ, who sovereignly transforms spiritual ruins into new creation and eternal habitations of God's glorious presence (Revelation 21:1-4).