Thomas Aquinas Commentary Jeremiah 10:1-5

"Hear ye the word which Jehovah speaketh unto you, O house of Israel: thus saith Jehovah, Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them. For the customs of the peoples are vanity; for one cutteth 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; they fasten it with nails and with hammers, that it move not. They are like a palm-tree, of turned work, and speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither is it in them to do good." — Jeremiah 10:1-5 (ASV)

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).