Verse-by-Verse Bible Commentary
Jeremiah 10:21

Clarke's Commentary

Verse Jeremiah 10:21. The pastors are become brutish — The king and his counsellors, who, by refusing to pay the promised tribute to Nebuchadnezzar, had kindled a new war.

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

“Woe is me because of my hurt! my wound is grievous: but I said, Truly this is my grief, and I must bear it. My tent is destroyed, and all my cords are broken: there is none to spread my tent any more, and to set up my curtains. For the shepherds are become brutish, and have not inquired of Jehovah: therefore they have not prospered, and all their flocks are scattered. The voice of tidings, behold, it cometh, and a great commotion out of the north country, to make the cities of Judah a desolation, a dwelling place of jackals.”

In the sad picture that emerges here, Jerusalem is compared to a tent-dwelling mother whose tent has been destroyed and her children carried away. Nobody is left to help her repair the tent. The blame belongs to the ignorant leaders who neglected to ask guidance from the Lord. Then the scene changes a bit. Destruction is already approaching from the north country, which was the usual entry into Palestine by invading nations. The Jewish Targum gives the general sense here, thus: “My land is desolate, and all my cities plundered: my people are gone into captivity, and are not.”Ibid.

Jeremiah’s sorrow over the fate of his people is so great, and he is identified with them so completely, that the lament of the plundered and destroyed nation seems to be adopted as his own.

“The shepherds” These were all of the people’s leaders, including kings, priests, scribes, false prophets, and all the rest. They had wantonly and willfully forsaken God with the inevitable consequences about to be executed upon Judah.

“The voice… behold, it cometh” “These words indicate that the captivity is still, at this time, in the future.”Ibid.

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

In the first place, he assigns a cause for the dreadful devastation of which he had spoken, and that was, because the shepherds were without thought and understanding. He still, as we see, goes on with his metaphor. Some confine this to the kings of Israel; but I do not agree with them: for I include under the name shepherds, the priests and the prophets as wen as the king and his counsellors. But Jeremiah did not mean to exempt the people from fault, when He, in an especial manner, accused the shepherds; but he only mentioned the origin and the primary cause of evils, — that the kings, the prophets, and the priests were blind, and thus destroyed the flock of God. We have observed elsewhere the same mode of speaking; and yet the prophets did not intend to extenuate the vices of the people, nor to absolve the lower orders. But as it mostly happens that the lower ranks, and those in humble stations, rely much on the chief men who occupy places of authority, it was necessary that the prophets should notice this evil: and we also know how nmch pride and arrogance there is in kings and priests, and in all those who elljoy any honor or dignity; for they think themselves exempt from the restraint of laws, and will not be reproved, as though they were sacred persons. It was, therefore, for this reason, that the Prophet reproved such with so much vehemence and severity. Hence, he says, The shepherds are infatuated

The people, indeed, at that time repudiated the prophets, as the case is now under the Papacy. For even when the truth of God is dearly and perspicuously set forth, there are many who set up this shield, — that they believe their bishops, prelates, and kings, and others of a similar kind. When, therefore, Jeremiah saw that the pure truth of God was subverted by vain splendor, he found it necessary to expose the disguise, and, so to speak, to pull off the mask. It was, then, for this reason, that he said that the shepherds were infatuated. If the prophets were under this necessity, what ought to be done by us at this day, when we see that all those who unblushingly boast that they are the representatives of the Church are sheer impostors, and draw miserable souls into destruction? What else, I pray, ought to be done by us, but what we learn was done by the prophets? And how foolishly and childishly do the Papal bishops prattle, when they would have themselves exempted from all reproofs, because power and government is in their own hands! For they cannot surely assume to themselves more than what belonged formerly to the Levitical priests; for God had chosen them, and all the priests under the law might have justly boasted that they were appointed by divine authority: yet we see that they were reproved, and were said to be infatuated. The Pope and his bishops have not been appointed by God, nor have they any evidence of their calling. Though, then, they arrogate all things to themselves, and seem to do so by divine right, yet they cannot be deemed superior to the ancient priests: they must, therefore, become subject to the judgment which God denounces here by the mouth of his Prophet.

He gives a reason why they were infatuated, because they sought not Jehovah We hence see, on the other hand, that true wisdom is to seek God. When, therefore, there is no care taken to seek God, however acute men may be, they must necessarily be altogether infatuated: and it was for this reason that Jeremiah called them who had not sought God foolish or fatuitous. This passage teaches us, that the only way of governing rightly is, when they who rule strive to give glory to God, and regard him in all their thoughts and actions: but when they act otherwise, they must necessarily play the feel and become infatuated, however wise they may appear to be.

Hence he says, they have not prospered The verb שכל, shical, means to understand, and also to prosper. I see no reason for rendering it here, “they have not understood” or acted wisely; for it seems frigid, nor do I see what sense can be elicited. But the Prophet may be considered to have justly said, that neither the kings and their counsellors, nor the priests and the prophets ruled with any success, because they sought not God; and that as they had no care for true religion, they were become infatuated. ⁽²⁰⁾ And what follows confirms this view, And all that was in their pastures, etc.; for the Prophet seems here to add to his general statement a particular thing, and thus to prove that the government was unhappily conducted, being under the curse of God, because true religion had been neglected. He then adds this special thing, — that the pastures had been deserted, that is, that the flock in the pastures had been wholly scattered. It follows —

(20) The meaning of the verb שכל here is determined by the verb בער at the beginning of the verse: it is what is the reverse of that. Now בער is a verb derived from the name, which means a beast. To be like the beast is to be ignorant, stupid, void of reason and understanding: then שכל means here to act with knowledge, like one who possesses mind and reason. But then the shepherds did not act but like beasts who have no understanding. Then the verse may be thus rendered, —

20.For stupidly-ignorant have become the shepherds, And Jehovah they have not sought; Therefore wisely have they not acted, And every one from their pastures is scattered.

The “scattering” was from the land or country to the fortified towns, referred to in Jeremiah 10:18. They left the country, like sheep quitting their shepherds’ pastures, and visited towns. Then, in the next verse, the Prophet says, that even the towns also would be destroyed. In the first instance God would terrify them, and fling them, as it were, from the land, so that they would take shelter in fortresses: this would be owing to the foolish conduct or their shepherds. They would be driven, then, that their enemies might more easily find or take them: and in the following verse he announces the approach of their enemies who were coming to lay waste their towns.

All the versions give the idea of knowledge or wisdom to שכל here; but the Targum, that of prosperity. To act foolishly is what they all render the verb בער — 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

Israel’s leaders, political and spiritual, had foolishly forsaken the Lord and His covenant, so they became failures, and their people scattered like sheep (cf. Ezekiel 34).

Gill's Exposition of the Whole Bible

For the pastors are become brutish,.... The "kings" of Judah, so the Targum, Jarchi, and Kimchi, as Jehoiakim and Zedekiah; though it need not be restrained to these only, but may include all inferior civil magistrates, and even all ecclesiastical rulers, who were the shepherds of the people; but these being like the brute beasts, and without understanding of civil and religious things, and not knowing how to govern the people either in a political or ecclesiastical way, were the cause of their ruin.

And have not sought the Lord; this is an instance of their brutishness and stupidity, and opens the source of all their mistakes and misfortunes; they did not seek the Lord for counsel, by whom kings reign well, and princes decree justice; nor doctrine from the Lord, as the Targum, as the priests and prophets should have done, in order to instruct the people, and feed them with knowledge and understanding; nor did either of them seek the glory of God in what they did, but their own interest, worldly advantage, or applause:

therefore they shall not prosper; in their kingdom, and in the several offices and stations in which they were. Some render the words, "therefore they do not act prudently" b; not consulting the Lord, nor warning the people, nor giving them notice of approaching danger:

and all their flocks shall be scattered; the people of the Jews that were under their government, civil or ecclesiastical, should be dispersed in several nations, and especially in Chaldee; wherefore it follows:

b לא השכילו "non egerunt prudenter", Vatablus, Tigurine version; "non intellexerunt", Pagninus, Montanus.

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.