Jeremiah 10:21

Jer 10:21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.

Ver. 21. For the pastors are become brutish.] The corrupt prophets and priests, who seduced the people from the truth, were persons that made no conscience of prayer; hence all went to wrack and ruin.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 10:21-22. For the pastors are become brutish — The prophet pursues the foregoing metaphor, and says, that the reason why the tents are destroyed, is because the shepherds, meaning the governors, both civil and ecclesiastical, had, like so many brute creatures, forgotten God and their duty to him, and thereby engaged the people committed to their charge in idolatry, and in all manner of wickedness, which had ended in ruin to themselves and their flocks. And have not sought the Lord — Have neither made their peace with him nor addressed their prayers to him; they have had no eye to him and his providence in their management of affairs, have neither acknowledged the judgment nor expected the deliverance to come from his hand. Observe well, reader, those are brutish people that do not seek the Lord, that live without prayer and without God in the world: they are unworthy of the name of rational beings. But the state of a people is indeed deplorable when their pastors, that should feed them with knowledge and understanding, are themselves thus brutish. And what is the consequence? Therefore they shall not prosper — None of their attempts for the public safety shall succeed. How, indeed, can those expect to prosper who do not take God along with them in 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. Behold, the noise of the bruit is come — The word bruit here signifies noise, or rumour, which is the meaning of the Hebrew, שׁמועה. This is explained in the following clause to be that of the tumultuary invasion of the country by the Chaldeans from the north, of which notice had been repeatedly given. Blaney translates the verse, Hark! a noise! Behold, it advanceth, even a great commotion from the north country. To make the cities of Judah a desolation, a dwelling-place for dragons.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The governors and ministers.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

pastors--the rulers, civil and religious. This verse gives the cause of the impending calamity.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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 —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(21) The pastors.—The “shepherds,” used, as in Jer_2:8; Jer_3:15, and elsewhere, of rulers generally, rather than of priests as such.

Therefore they shall not prosper.—Better, therefore they have not done wisely. This is the primary meaning of the word (that of prosperity, as the result of prudence, the secondary), and is adopted by the LXX., Vulg., and most other versions.

All their flocks.—Literally, all their pasture, the place, or the act, of pasturing, taken practically for the sheep that fed on it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. shepherds] See on Jer_2:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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) "non egerunt prudenter", Vatablus, Tigurine version; "non intellexerunt", Pagninus, Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The pastors are become brutish; not that the prophet takes off all blame from the people, but that he layeth it chiefly upon the rulers of church and state; for so is pastor taken frequently. See Jer 23:1-3,

And have not sought the Lord; not sought unto him, and taken him into their counsels.

Therefore they shall not prosper: the prophet gives the reason why nothing went well with them, namely, because there was no regard had to godliness, without which we cannot expect a blessing upon any thing.

All their flocks shall be scattered, i.e. all that have been committed to their care shall be carried unto Babylon, and divers of them dispersed abroad into several countries for their sakes.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Pastors are… brutish — Compare Jer_2:8, etc.

Shall not prosper — Rather, have not dealt wisely, and hence their flocks shall be scattered.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The pastors; i.e. the civil authorities. (see on Jer_2:8) They shall not prosper; rather, they have not prospered; or, better still, they have not acted wisely, the notion of prospering being rather suggested than expressed. (the same word is used in Isa_59:13)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The pastors - The rulers of church and state.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

For the shepherds are stupid ... all their flock has been scattered

Here the leaders of Israel are spoken of as if they were shepherds and the people of Israel are spoken of as if they were flocks of sheep. AT: "For the shepherds of our people are stupid ... all the people of their flock have been scattered" (See: Metaphor)

all their flock has been scattered

This can be stated in active form. AT: "and their enemies have scattered all their flock" (See: Active or Passive)

See! It is coming, a great earthquake is coming

Here the marching enemy armies are spoken of as if they were an earthquake. The word "See!" is used here as an idiom to draw the listener's attention to what is said next. AT: "Look! The enemy army is coming, they sound like a great earthquake as they are marching" (See: Metaphor and Idiom)

jackals

a type of fierce wild dog

translationWords

shepherd

flocks

report

kingdom of Judah

ruin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For the shepherds The kings.

they have not prospered They have not prospered in their kingdom. Comp. (Prov. 17:8) “To all that he turns, he will prosper (ישכיל).

their flocks Heb. מרעיתם, lit. their pasture, the flocks of their pasture.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.