Thomas Aquinas Commentary Jeremiah 10

Here, he shows the dignity of the people, so that from this their guilt might appear more serious and their punishment more just.

It is divided into three parts.

In the first, he shows their dignity from the perspective of the divine majesty.

In the second, from the perspective of the divine covenant: the word which came to Jeremiah from the Lord (Jeremiah 11:1).

In the third, from the perspective of their rejected connection or protection: thus says the Lord to me (Jeremiah 13:1).

Regarding the first part, there are two points.

In the first, he shows their dignity in comparison with other peoples, from the very fact that they venerate the word of God.

In the second, he threatens punishment because they have rejected the worship of God through their idolatry, at gather up your shame from the earth (Jeremiah 10:17).

Regarding the first of these points, there are two parts.

First, he shows the difference between gods.

Second, from this he infers the destruction of their worship, at every man is made a fool (Jeremiah 10:14).

Regarding the first of these parts, there are three aspects.

First, he distinguishes the true God from the false gods with regard to the majesty of God.

Second, with regard to the span of eternity, at the teaching of their vanity (Jeremiah 10:8).

Third, with regard to the truth of divinity, at therefore, thus shall you speak to them (Jeremiah 10:11).

Regarding the first of these aspects, there are two points.

First, he shows the emptiness and futility of idols.

Second, he shows the divine majesty, at there is none like you, O Lord (Jeremiah 10:6).

Regarding the first of these points, there are two further arguments.

First, he sets forth the command that they should not bow down to idols. This is for two reasons: they should not imitate the nations—according to the ways—nor should they be awed by the greatness of the heavenly bodies—do not be afraid of the signs of heaven—which might lead them to believe there is divinity in them or that they have power over matters of free will. Lest you lift your eyes to heaven, and you see the sun, and the moon, and all the stars of heaven, and led astray, you pray to them, and worship what the Lord God has made to serve all the nations, which are under the heavens (Deuteronomy 4:19).

Second, he proves this assertion when he speaks of the futility of idols: the laws of the peoples, by which they bind themselves to idolatry, are vain. They are vain because they are useless and lack the truth of divine knowledge. Vain are all men in whom no knowledge of God lies hidden .

He proves their vanity from the worthlessness of their material: for he cuts a tree. He fells the cedars, takes the holm and the oak, which had stood among the trees of the forest (Isaiah 44:14). He also proves it by considering their cause: the principal efficient cause is the work of the craftsman, and the instrumental cause is the axe. They are unhappy, and their hope is among the dead, who call upon gods the work of the hands of men . He has made it with corners, and made it round with a compass, and made the image of a man, as it were, a beautiful man, dwelling in a house (Isaiah 44:13).

He proves their vanity with regard to the form of beauty: with silver. Their timbers are polished by the carpenter, gilded and silvered; they are false, and cannot speak . And he proves it with regard to their construction: with nails and hammers. At that time, the worker in bronze, striking with his hammer, encouraged the one who was forging, saying, ‘It is ready for soldering’; he strengthened it with nails, so that it should not be moved (Isaiah 41:7).

He also proves it from the weakness of the work, which has no sensory or intellectual capacity: it is in the likeness of the palm tree, which does not perceive, however beautiful it may be. And they will not speak, regarding an act of reason. They must be carried—that is, by others—because they cannot walk, regarding the operation of the sensitive soul. They have a mouth, but will not speak; they have eyes, but they will not see; they have ears, but they will not hear; they have nostrils, but they will not smell; they have hands, but they will not feel; they have feet, but they will not walk; there is no voice in their throat (Psalms 115:5–7).

Third, he draws the intended conclusion: therefore, do not be afraid. This is because some gods were worshiped so that they would do good, while others were worshiped so that they would not do evil. Do something, either good or bad, if you are able, and we will speak, and see together (Isaiah 41:23).

Here, he shows the majesty of God’s dominion:

1. He shows each aspect of this power: great in Himself, and great is Your name in the estimation of others. From this, he infers fear: Who will not fear You? As mentioned above: will you not fear Me, says the LORD, and will you not be dismayed before My face? (Jeremiah 5:22).

2. He shows His unique wisdom. This is shown first by excluding any equal in wisdom, for Yours is the honor, as it is written: Blessing, and glory, and wisdom, and thanksgiving, honor, and power, and might be to our God for ages of ages. Amen (Revelation 7:12). Second, it is shown by revealing their foolishness in comparison with divine wisdom: and amidst all their kingdoms, there is none like You.

   They are stupid in divine matters and foolish in human affairs. The wisdom of this world is foolishness with God (1 Corinthians 3:19).

1. Here, he makes clear the difference with regard to eternity.

   First, he shows the inception of the idols with regard to their substance, because they are made of wood: the teaching of their vanity, of the wise among the nations, is wood—that is, an idol made from wood. From this, their vain wisdom is discerned.

   With regard to those made of silver: silver; and with regard to those of gold: gold from Ophir: the work, as these indeed are, of the craftsman, and the work of his hand—so to speak, even cheap work. The idols of the nations are silver and gold—the work of men’s hands (Psalms 113:12). With regard to their adornment: blue, for what is made is understood to have had a beginning. But you cover them with purple garments, and wipe their face because of the dust of the house, which is very much among them .

   Second, he presents God’s eternity, joining it to His truth and majesty, because He is the true God and eternal. The eternal God who created the ends of the earth will not fail (Isaiah 40:28). From this, he infers fear: the earth will tremble at his indignation. It is as if to say, “Even things incapable of feeling His wrath will feel it,” and they will not endure because of the greatness of their fear. The earth is moved and shaken; the foundations of the mountains are troubled (Psalms 17:8).

1. Here, the author clarifies the difference regarding the truth of divinity. He first excludes divinity from idols, showing that there is no divine operation in them: therefore, thus shall you speak to them, to the idol worshipers. For this reason, this word is written in the Chaldean language within the Hebrew text: perish, that is, let their worship cease. The heavens declare the glory of God, and the firmament makes known the work of his hands (Psalms 18:1).

2. Second, he shows that divine operation exists in God:

   1. Regarding the creation of the world’s essential parts: he who makes the earth, concerning the lowest things, and the world, concerning the highest. The Lord founded the earth with wisdom, and established the heavens with understanding (Proverbs 3:19). He stretches out the heavens like a tent; he covers his upper chambers with water (Psalms 103:2–3).

   2. Regarding the phenomena of the atmosphere, so that it would be believed not only that subsequent things come from prior causes, as certain philosophers say, but also that God is the author of all things and is at work in all things:

      1. Concerning things that come from moist matter, such as clouds and rain: at his word (that is, at his command), and from the ends, because of the abundance of water surrounding the earth.The ocean which ancient Greeks and Romans believed flowed around the orbis terrarum, “circle of the lands,” like a river.

      2. Concerning things made of both moist and dry matter: lightning. He changes the order, because rain frequently follows lightning.

      3. Concerning things made from dry matter: and leads forth the wind from his storehouses, from hidden causes and also from the place where they are generated. He brings forth the clouds from the ends of the earth; he makes lightning in the rain (Psalms 134:7).

Here, he infers the destruction of false worship.

1. He speaks of the shame of idolatry regarding its foolishness: the idol maker is made a fool, as became apparent, because of his knowledge from which he made the idol. God made the wisdom of this world to be foolishness (1 Corinthians 1:20). Regarding the punishment of shame, he is confounded. Let all who worship graven images be put to shame, and all those who glory in their idols (Psalms 96:7).

   He gives the cause as the falsity of the idols: for what he has cast is false in its emptiness and also futile in its purpose. In the time of their judgment they shall perish. What was made, together with him who made it, shall suffer torment .

2. He excludes the glory of the Jews: the portion of Jacob is not like these. The Lord is the portion of my inheritance and my cup; it is you who restores my inheritance to me (Psalms 15:5), because the happiness of all things is his portion. My portion is the Lord, said my soul, therefore I shall wait for him (Lamentations 3:24).

   He is the rod of his inheritance—his scepter, so to speak—because his kingdom is hereditary. Alternatively, rod can mean a lot or portion, as in the verse, But the portion of the Lord is his people, Jacob is the rope of his inheritance (Deuteronomy 32:9).