Verse-by-Verse Bible Commentary
Jeremiah 10:24

Clarke's Commentary

Verse Jeremiah 10:24. Correct me, but with judgment — Let not the punishment be to the uttermost of the demerit of the offence; else we shall be brought to nothing-totally and irrecoverably ruined.

Bridgeway Bible Commentary

Prepare for captivity (10:17-25)

Picturing Jerusalem under siege, Jeremiah sadly tells the people that the end has almost come. They should collect their few remaining belongings and prepare for the long journey to captivity in Babylon (17-18). The people mourn for their nation, which has fallen like a collapsed tent. Chiefly to blame for this catastrophe are the nation’s worthless leaders (19-21). Jeremiah then imagines the enemy armies roaring down from the north and desolating the towns of Judah (22).
As he pleads to God on behalf of his fellow countrymen, Jeremiah reminds God that people are naturally weak and are easily led astray (23). He asks, therefore, that God will not punish Judah too severely and that Judah will accept his correction. He prays that God’s wrath will be poured out not upon Judah, but upon those ungodly nations who attack Judah with needless cruelty (24-25).

Coffman's Commentaries on the Bible

“O Jehovah, I know that the way of man is not in himself; it is not in man that walketh to direct his steps. O Jehovah, correct me, but in measure; not in thine anger, lest thou bring me to nothing. Pour out thy wrath upon the nations that know thee not, and upon the families that call not on thy name; for they have devoured Jacob, yea they have devoured him and consumed him, and laid waste his habitation.”

“It is not in man that walketh to direct his steps” This is one of the most profound statements in the Scriptures and one that needs continually to be heeded by sinful men. As long as men seek to be guided by their own counsels, and by what seems good to them, they are destined to frustration and defeat.

“O Jehovah, correct me, but in measure” Jeremiah’s payer here recognized the need of Judah for correction, but he prays for God’s mercy as the blow falls.

In the Jewish view, only the Gentiles deserved divine wrath and punishment. The Jews were God’s chosen people. Thus there found a way into Jeremiah’s prayer for a plea for God to pour out his wrath and indignation upon the Gentile instruments of Judah’s chastisement. This prayer was just, “Because the heathen were devouring Jacob, not as obedient ministers of divine chastisement, but as wild beasts, gratifying their lusts, and their hatred of true religion.”Ibid., p. 392. In the eventual history of the Chosen People, Jeremiah’s prayer was answered. In mercy, God concluded their captivity and made it possible for all who wished to do so to return to Judah; but Babylon was ruthlessly destroyed by the Medo-Persians.

Barnes' Notes on the Whole Bible

The lamentation of the daughter of Zion, the Jewish Church, at the devastation of the land, and her humble prayer to God for mercy.

Jeremiah 10:19

Grievous - Rather, “mortal,” i. e., fatal, incurable.

A grief - Or, “my grief.”

Jeremiah 10:20

tabernacle - i. e., “tent.” Jerusalem laments that her tent is plundered and her children carried into exile, and so “are not,” are dead Matthew 2:18, either absolutely, or dead to her in the remote land of their captivity. They can aid the widowed mother no longer in pitching her tent, or in hanging up the curtains round about it.

Jeremiah 10:21

Therefore they shall not prosper - Rather, “therefore they have not governed wisely.” “The pastors,” i. e., the kings and rulers Jeremiah 2:8, having sunk to the condition of barbarous and untutored men, could not govern wisely.

Jeremiah 10:22

The “great commotion” is the confused noise of the army on its march (see Jeremiah 8:16).

Dragons - i. e., jackals; see the marginal reference.

Jeremiah 10:23

At the rumour of the enemy’s approach Jeremiah utters in the name of the nation a supplication appropriate to men overtaken by the divine justice.

Jeremiah 10:24

With judgment - In Jeremiah 30:11; Jeremiah 46:28, the word “judgment” (with a different preposition) is rendered “in measure.” The contrast therefore is between punishment inflicted in anger, and that inflicted as a duty of justice, of which the object is the criminal’s reformation. Jeremiah prays that God would punish Jacob so far only as would bring him to true repentance, but that he would pour forth his anger upon the pagan, as upon that which opposes itself to God Jeremiah 10:25.

Calvin's Commentary on the Bible

The Prophet again indirectly reproves and condemns the stupor of the people, because he saw that all his threatenings were despised. They had indeed been often punished, and they thought that they had escaped; and though an extreme calamity was approaching, they yet supposed that God was far from them; and thus they cherished their own delusions. Hence the Prophet alone personates the whole people, and undertakes a common and public lamentation. Chastise me, Jehovah, he says, but in judgment The Prophet doubtless is not here solicitous about his own safety only, nor does he plead his own private cause, but he supplicates for the whole people.

But why does he speak of himself alone? Because he personated, as I have already said, the whole community, and thus reproved them for their insensibility, because they were not more attentive to the approaching judgment of God. In short, the Prophet here teaches them how they must all have felt, were they not wholly blinded and, as it were, given up to a reprobate mind;. and thus he shews, that the only thing that remained for them was suppliantly to ask pardon from God, and that they were not wholly to refuse all chastisement, but to supplicate forgiveness only in part, even that God would not exercise such severity as altogether to consume them. In this way he shews how atrocious were the sins of the people; for they were not simply and unreservedly to ask God to pardon them, but only to moderate his vengeance. When any one sins lightly, he may flee to God’s mercy, and say, “Lord, forgive me!” but they who have accumulated evils on evils, and after having been often warned have not repented, as though they purposely sought to arm God against themselves and to their own ruin, — can such seek entire exemption from all punishment? This would not be meet nor reasonable.

The Prophet then shews here briefly, that the Jews had so far advanced in wickedness that God would not wholly forgive them, and that they were not to seek pardon without any chastisement, but only to ask of God, as I have said, to moderate his severity. David did the same thing, though he pleaded his own cause only, and not that of the people. He deprecated God’s wrath and indignation; he sought not to be so forgiven as to feel no chastisement; but as he dreaded God’s wrath he wished it to be in a measure averted. And hence, in another place, he thanks God that he had been lightly smitten by his hand,

“Chastising, the Lord has chastised me,
but doomed me not to death.” (Psalms 118:18)

But this ought to be especially observed as to the words of Jeremiah, — that the people ought not to have asked pardon unless they submitted to God’s chastisement, for they had most grievously and perversely sinned.

We may hence also gather a general truth: the real character and nature of repentance is, to submit to God’s judgment and to suffer with a resigned mind his chastisement, provided it be paternal. For when God deals with us according to strict justice, all hope of salvation is extinguished, so that it cannot be that we shall from the heart repent. Let us then know that this is necessary in repentance — that he who has offended God should present himself willingly, and of his own accord, before his tribunal and bear his chastisement. For they who are so delicate and tender, that they cannot endure any of his scourges, seem to be still refractory and rebellious. Wherever, then, there is the true feeling of penitence, there is this submission connected with it, — that God should chastise him who has offended. But a moderation is needed, according to the promise,

“I will chastise them, but with the hand of man; for my mercy will I not take away from them.” (2 Samuel 7:14;
Psalms 89:33)

This was God’s promise to Solomon; but we know that it belongs to all the members of Christ. Though then God indiscriminately punishes the sins of the whole world, there is yet a great difference between the elect and the reprobate, for God grants this privilege to his elect, — that he chastises them paternally as his children, while he deals with the reprobate as a severe judge, so that all the punishments which they endure are fatal, as they cannot see anything but God’s wrath in their judgments. The elect also have ever a reason for consolation, for they know God to be their Father; and though they may at first shun his wrath, and being smitten with terror, seek some hiding places, yet having afterwards a taste of his kindness and mercy they take courage; and thus their punishments, though much more grievous than those endured by the reprobate, are yet not fatal to them, for God turns them to remedies. We now then see what is the use and benefit of what the Prophet teaches, when he says, Chastise me, Jehovah, but only in judgment

Judgment is to be taken here for moderation. The word משפט meshepheth, has indeed various meanings: but it is to be regarded here as signifying a measured portion; not that God ever exceeds due limits in inflicting punishment, but because men faint when he exercises rigor, as then there appears to them no hope of pardon. When God therefore executes only the office of a Judge, men must necessarily faint altogether: so Jeremiah means, that there would be no measured dealing, that is, that God’s judgment would not be endurable, except he dealt mercifully with him. ⁽²⁷⁾ There is also set in opposition to this another clause, not in fury, or, not in wrath. Here then the want of moderation or excess is not opposed to a measured proportion, but the wrath of God. We also know that no passions belong to God; but, when God’s wrath or rigour appears, men must necessarily not only be terrified, but be also reduced to nothing: and yet in many places we read that` God is angry with his elect and the whole Church: but, this is to be referred to the outward appearance; for it is certain that the punishments with which God visits his own children are evidences of his paternal love, as in this way he promotes their salvation. Hence the Apostle says, that they are bastards whom God does not favor with any correction. (Hebrews 12:8.) But yet as to the outward appearance, the punishments which God inflicts on his elect differ nothing from those by which he manifests his wrath, and which he executes on the reprobate. Therefore it is by a sort of impropriety in language that punishments are always said to be evidences and signs of God’s wrath, and that God is said to be angry with his Church. But the Prophet speaks here strictly correct when he sets God’s wrath in opposition to his judgment, that. is, to that moderation which he exercises towards his elect, when he withholds his hand, which would otherwise overwhelm them in an instant.

Hence he subjoins, Lest thou shouldest diminish them By diminishing he means destruction: as in many other places. It could not be otherwise but that God should diminish us, were he only to touch us with the end of his finger, as we know how dreadful is his power: nor is there any need for him to thunder from heaven, but were he only to shew an angry countenance, it would be all over with us. But the Prophet takes diminution here for demolition. We hence see that he so subjects himself and the whole people to God’s chastisement as yet to seek some moderation; for otherwise God’s rigor would have consumed them all, from the least to the greatest, according to what is also said by Isaiah,

“I have tried thee, but not as gold and silver, for thou wouldest have been consumed.” (Isaiah 48:10)

God then so deals with miserable sinners, that he regards what they can bear, and not what they deserve. This is simply what the Prophet means. ⁽²⁸⁾

But we may hence learn, that there is no one who can bear the strict rigour of God; and that therefore our only asylum is his mercy; not that he may pardon us altogether: for it is good for us to be chastised by his hand; but that he may chastise us only according to his paternal kindness. It follows —

(27) The word judgment, though usually given as the version of the original word, does not convey its meaning here. Of the twelve senses mentioned by Johnson as belonging to the word judgment, not one of them is applicable to this place. There is perhaps not a word in any language which includes all the ideas conveyed by a word of a similar general import in another. The word משפט is rendered in our version, “judgment,” Exodus 23:6, — “manner,” 1 Samuel 27:11, — “custom,” 1 Samuel 2:13, — “ordinance,” Isaiah 58:2, — “due,” Deuteronomy 18:3, — “right,” Deuteronomy 21:17, — “measure,” Jeremiah 30:11; the last is in the sense of moderation; and this is its meaning here; or, it may be rendered, “due measure.”

Chastise me, Jehovah, but yet in moderation; Not in thy wrath, lest thou diminish me,

or,

render me small.

— Ed.

(28) The Septuagint and Arabic render this verse as though spoken by the people, “chastise us,” etc., and the last clause, “lest thou make us few.” The Targum has, “chastise them,” and, “lest they be diminished.” These are interpretations and not versions. The Vulgate and the Syriac render the Hebrew literally, “chastise me,” and the last clause, “lest thou reduce me to nothing,” or, according to the Syriac, “to a small number,” which is literally the original; and this verb clearly shews that this verse was spoken, as Calvin observes, in the name of the people: but diminution, and not destruction, is meant, as the verb has never the latter meaning. Hence our version is wrong, and also Blayney’s, “lest thou crush me to atoms.” Diminution, and not annihilation, is what the word means; and this diminution was one of the judgments that would come upon them in case of disobedience, as mentioned by Moses, Leviticus 26:22. — Ed.

Smith's Bible Commentary

Chapter 10

Hear ye the word which the LORD speaketh unto you, O house of Israel: Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven [or the Zodiac]; for the heathen are dismayed at them. For the customs of the people are vain: for one cuts a tree out of the forest, the work of the hands of the workman, with the axe. They deck it with silver and with gold ( Jeremiah 10:1-4 );

With strings of light and baubles. No, it doesn't say that. Seeing things here.

they fasten it with nails and with hammers, that it move not ( Jeremiah 10:4 ).

Now there are some who believe that this is a reference to the ancient custom of taking the fir trees and decorating them with gold and silver streamers on the twenty-fifth of December in worshipping the god Tammuz, the Babylonian god whose birthday was worshipped on the twenty-fifth of December at the winter solstice. And some believe that this refers to that ancient custom that antedates Christ by a couple thousand years. There are others who say, no, it's just a reference to an idol. Taking a tree, cutting it out of the forest, carving the thing out and then decking the little idol with all of these golden ornaments. Let me say that it's strictly the opinion of man and you can't prove either. It is true that the custom of decorating fir trees antedates Christianity by several thousand years. That is decorating them on the twenty-fifth of December in the time of the winter solstice as they worshipped Tammuz, the son of the queen of heaven Semiramis. And if you want to get into that deeper, I would recommend that you get the book The Two Babylons by Hislop, and he gives quite a thorough historical documentation on the origin of what we call Christmas trees. It will cause you to wonder.

They are upright as the palm tree, but speak not: they must be carried, because they cannot go [on their own momentum]. Don't be afraid of them; for they cannot do evil, but neither is it in them to do good. Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might. 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 that is like unto thee. But they are altogether brutish and foolish: the stock [or the little idol that has been made] is a doctrine of vanities. 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 the work of cunning men ( Jeremiah 10:5-9 ).

These little gods of silver, gods of gold that they've carved out. Artists have carved them out and then they put blue and purple gowns upon them.

But the LORD [or Jehovah] 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. 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. 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 ( Jeremiah 10:10-12 ).

So he is talking to the people concerning these gods that they had made themselves. The vast difference. There is a God who has made man, and then there are men who make their gods, gods who are made by men. A God who carries men, and a god who must be carried by men. And the prophet finds it rather ridiculous that they have to carry their gods around. They haven't any power to get anywhere themselves. And yet they're worshipping something they've got to carry around. Doesn't even have enough gumption or ability to get where it needs to go on its own. The true God,

When he utters his voice, there is a multitude of water in the heavens, and he causes the vapors to ascend from the ends of the earth; he makes lightnings with rain, and brings forth the wind out of his treasures. Every man is brutish in his knowledge ( Jeremiah 10:13-14 ):

Man, poor man, so ignorant in that which he knows best. 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. They are vanity, and the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them: for he is the former of all things ( Jeremiah 10:14-16 );

Rather than being formed, God is the One who has formed all things.

and Israel is the rod of his inheritance: The LORD of hosts [or Jehovah of hosts] is his name. Gather up thy wares out of the land, O inhabitant of the fortress. 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. Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it. My tabernacle is spoiled, and all my cords are broken: my children are gone forth from me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains. For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and their flocks shall be scattered. Behold, the noise of the bruit [or the rumor] is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons. O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. O LORD, correct me ( Jeremiah 10:16-24 ),

It's an interesting prayer of the prophet. "God, I know that I don't have enough sense to know what is the right way to go. So You correct me, God. You guide me." I know that the ways of man are not in a man. A man hasn't the ability to direct his own steps. Now the wise man, in recognizing his own limitations, is the man who will commit his life over to God. "God, You direct me. You direct my steps, O Lord."

but not in your anger, lest I become nothing. Pour out your 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 ( Jeremiah 10:24-25 ).

God has some heavy things. I think the heaviest of all is the cry, "The harvest is ended, the summer is over. We are not saved." I hope that none of you ever make that cry. The Bible says, "Behold, today is the day of salvation" ( 2 Corinthians 6:2 ). "Call upon the Lord while He is near" ( Isaiah 55:6 ). "Lest those evil times come when you say, 'I have no pleasure in them'" ( Ecclesiastes 12:1 ). For God's Spirit will not always strive with man. If you continue to reject God's grace and love that He is offering to you through Jesus Christ, the day will come when God will say, "Let them alone. Don't pray any more for them. Don't intercede; I won't listen if you do." And the harvest will be over and the summer ended. And you will be eternally lost.

May that not be the case. May also you not be fooling yourself in thinking that you can live after your flesh and that the grace of God will just somehow compensate and cover it. God said, "Tear your heart, not your garments." He doesn't want an outward display. He wants an inward work in your heart and in your life of commitment to Him. If you feel like you need to settle some things with God tonight, I would encourage you to go back to the prayer room and the pastors will be back there to pray with you. For God wants you to experience His rest which He promised and that you can have as you surrender your life to Him.

Now may the Lord be with you. May He watch over you. May He keep you in His love as He strengthens you by His Holy Spirit and as He guides you into His path of righteousness. May the Lord keep you. In Jesus' name. "

Dr. Constable's Expository Notes

A lament over the coming exile 10:17-25

Dr. Constable's Expository Notes

He invited the Lord to correct him, to lead him in the proper way, but to do it with justice (without undue severity). If the Lord corrected him in anger, as the prophet (and his people) deserved, he would die. Jeremiah was probably speaking for his people, as well as for himself, in this prayer.

Gill's Exposition of the Whole Bible

O Lord, correct me, but with judgment,.... The prophet here represents the body of the Jewish nation, especially the godly among them; he considers the troubles coming upon the nation as a correction and chastisement of the Lord; he does not refuse it, or desire it might not come upon them; he knew the chastisements of a father are for good; he only entreats it might be "with judgment"; not in strict justice, as his and the sins of his people deserved, then they would not be able to bear it; but in measure and moderation, with a mixture of mercy and tenderness in it; and in a distinguishing manner, so as to make a difference between his own people and others, in the correction of them; see Ezekiel 34:16:

not in thine anger; in vindictive wrath, and hot displeasure, which is elsewhere deprecated by the saints, Psalms 6:1:

lest thou bring me to nothing; or "lessen me" e, or "make me little"; or make us few, as the Arabic version; or bring to a small number, as the Syriac; and so to utter ruin.

e פן תמעטני "ne imminuas me", Munster, Calvin, Cocceius; "ne diminuere facias me", Pagninus, Montanus; "ne paucum reddas me", Schmidt.

Henry's Complete Commentary on the Bible

      17 Gather up thy wares out of the land, O inhabitant of the fortress.   18 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.   19 Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it.   20 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.   21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.   22 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.   23 O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.   24 O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.   25 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.

      In these verses,

      I. The prophet threatens, in God's name, the approaching ruin of Judah and Jerusalem, Jeremiah 10:17; Jeremiah 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," Micah 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 (Jeremiah 10:18; Jeremiah 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, 1 Samuel 25:29. Yet once more God will shake their land, and shake the wicked out of it,Hebrews 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 (Jeremiah 10:19; Jeremiah 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 (Jeremiah 10:20; Jeremiah 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,Isaiah 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 (Jeremiah 10:21; Jeremiah 10:21): The pastors have become brutish. When the tents, the shepherds' tents, were spoiled (Jeremiah 10:20; Jeremiah 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 (Jeremiah 10:22; Jeremiah 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, Jeremiah 10:23; Jeremiah 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, Jeremiah 10:24; Jeremiah 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 (Jeremiah 10:25; Jeremiah 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,Psalms 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?1 Peter 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 Psalms 79:6; Psalms 79:7.