Jeremiah 10:7

Jer 10:7 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 like unto thee.

Ver. 7. Who would not fear thee, O King of nations?] Tremble at thy transcendent greatness, thy matchless majesty, power, and prowess? See Mal 1:14 Rev 15:4 Psa 103:19. {See Trapp on "Mal 1:14"} {See Trapp on "Rev 15:4"} {See Trapp on "Psa 103:19"}

Forasmuch as among all the wise men of the nations.] Who used to deify their wise men and their kings.

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.

10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.

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

(Rev 15:4).

to thee doth it appertain--to Thee it properly belongs, namely, that Thou shouldest be "feared" (taken out of the previous "fear Thee") (compare Eze 21:27). He alone is the becoming object of worship. To worship any other is unseemly and an infringement of His inalienable prerogative.

none--nothing whatever (see on Jer 10:6; Psa 89:6).

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 7. Who would not fear thee] Who would not worship thee as the Author and Giver of all good? The fear of God is often taken for the whole of true religion.

Among all the wise men of the nation] Not even the wisest and most cultivated of the nations have ever found out any one equal to thee; but so exalted and holy art thou, that in all their wisdom and research they have never been able to find out the true God.

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

The Prophet exclaims, Who will not fear thee? This question is very emphatical, as though he indignantly rebuked the stupidity of all those who acknowledged not the only true God, as if he had said, “Whence is it that thou art not feared throughout the whole world? Surely were there a spark of right knowledge in men, they would acknowledge thee as the only true God, and having found this truth, would submit to thy power. When, therefore, men invent for themselves various gods, and when every one is led here and there without any judgment, it is a monstrous thing; for when the subject is pressed on the attention of the rudest, they confess that there, is some supreme deity, and are at length constrained to allow that there is but one true God; whence then is it that there is such a multitude and variety of gods in the world? How is it that they who hold this principle — that God ought to be worshipped — fall away, and adopt many gods, and never can determine who the true God is, or how he is to be worshipped?” We now understand the object of the Prophet in exclaiming, as through astonishment, Who will not fear thee, the King of nations?

We know that the true God was then despised by the heathens; and we also know that his law was regarded with contempt, and even els an abomination: What then does this question mean? even what I have already stated: The Prophet indignantly says, that it was a monstrous thing, bordering on madness, that men paid no regard to the only true God, but went astray after their own foolish devices. And he calls him the King of the nations, not that the nations submitted to his authority, but because he manifested evidences of his power everywhere, which might have induced the rudest to shew him reverence, were they not extremely stupid. We then see that this is not said to the honor of the nations, but on the contrary, that their ingratitude might be exposed to shame in not honoring God, who manifested his power among them.

Then follows what confirms this: For to thee it belongs; for among all the wise of the nations, and in all their kingdoms, from no time has there been one like to thee He says that it belongs to God, that is, that all the world should fear him. Some render יאתה iate, as a noun, and take it as signifying “honor;” and others render it “government,” or authority; but this cannot be received. He then says, it belongs to God. What? Some say, “glory or dominion belongs to thee.” But it must be referred to the beginning of the verse: there is here a figure called Zeugma, and the meaning is, God deserves this, that is, to be feared by all. H.e then speaks of fear, and says that it belongs to God. What is meant is, that the glory of God shines so much as to be sufficient to arrest and engage all the thoughts of men, and that they are therefore extremely stupid when they pass by and forsake him, and turn to their own devices, and invent gods according to their own fancies.

The Prophet then confirms what we have already said — that all men who worship not nor fear the only true God are detestable beings, because so much of his glory shines forth, that renders all bound to acknowledge him. It then follows, that those who are carried away into various superstitions are to the last degree stupid and brutish; for God renders his glory conspicuous everywhere, so that it ought to engage and occupy the thoughts of all men; and it would do so were they not led away by their own vanity.

We hence also learn that the pretext of ignorance made by unbelievers is wholly vain. There are those who on the first view seem to be excusable for their error, as they have not been taught, and never understood who the true God is; but yet there is in them the blame of neglect as well as of wickedness, for they wilfully neglect and despise the only true God. As then the unbelieving take delight in their errors, they are to be held guilty. And this is what the Prophet means by saying that God was worthy of glory — the glory of being feared by all: and this he more fully confirms when he says, “Among all the wise, and in all kingdoms,” that is, among all the princes who seemed to excel in wisdom in governing the world, “no other God could be found throughout all the ages.”

He repeats again the word מאין main, of which we spoke yesterday. It is the same as though the Prophet had said, “Let all the wise men and philosophers come forth, let all those counsellors who assume great wisdom appear, and let them adduce whatever they can allege; doubtless God will ever defend his own glory against all their frivolous arguments, so that they must depart confounded; nor shall they be able, however willing they may be, to bring any solid objection against him.” By these words, then, the Prophet intimates that it is vain to boast of philosophic reasons, and that the counsels of princes, who esteem themselves very acute in civil affairs, will be adduced in vain; for all will be covered with shame, and be constrained to be silent, when God makes known his glory. Indeed the glory of God appears everywhere so conspicuously, that the rudest ought to perceive it, that the wise, who fly above the heavens as philosophers, who search all the secrets of nature, do not understand what is, as they say, abroad in the open air; for God manifests himself to the simple, and even to children. We now perceive the design of the Prophet, when he says, From no times has been found any like to God, not only among the vulgar or common men, but among the wise, and princes, and kings’ counsellors. He afterwards adds —

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.

(7) King of nations.—Emphatically, “King of the heathen” expressing the universal sovereignty of Jehovah in contrast with the thought that He was the God of the Jews only. (Compare Rom_3:29.)

To thee doth it appertain.—Better, for it is thine, i.e., the kingdom over the heathen implied in the title just given.

The wise men.—The word “men” is better omitted. Jehovah is not compared with the sages of the heathen only, but with all to whom they looked as sources and givers of wisdom.

In all their kingdoms.—Better, in all their sovereignty.

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

7. to thee doth it appertain] rather, as mg. it beseemeth thee.

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.

Who would not fear thee, O King of nations?.... Not that the fear of him among the nations was general, or that he was owned by them as their King; but inasmuch as of right he was their King, so he ought to have been feared and reverenced by them; and it was an instance of great stupidity and ingratitude not to do it. The Targum renders it,

"King of all people;''

and the Syriac version, "King of all worlds"; some reference seems to be had to this passage in Rev 15:3, where, instead of "King of nations", the Lord is called "King of saints"; and there refers to a time when he will be feared, that is, worshipped and served by all nations, as he ought to be:

for to thee doth it appertain; that is, fear belongs to him, it is his due; and this, with keeping the commandments of God, is the whole duty of man. The Vulgate Latin version is, "thine is the glory"; honour or praise, as the Syriac version; and so Jarchi interprets it of beauty or glory; but the Targum,

"thine is the kingdom;''

and so Kimchi; and to which agrees the Arabic version.

Forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee; that is, among all the wise kings of the nations, and all their wise counsellors, there is none like unto God for wisdom, or for glory and majesty; there is none of them that has such a kingdom as he has, or that governs it as he does; and as all their power and government, so all that wisdom by which they manage their political affairs, are from him.

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

O King of nations - i. e., pagan nations. Yahweh is not the national God of the Jews only, but He reigns over all mankind Psa 22:28.

It - i. e., everything.

In all their kingdoms - More correctly, “in all their royalty or kingship.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Wise. Manuscript 2 has in the margin "kings," perhaps more correctly. (Kennicott)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Who would not fear thee, O King of nations? he is called a great King, Mal 1:14; q.d. Thou, by whom all nations are governed, and all affairs in them disposed, and by none else, who would worship any but thee, or be afraid of any but thee, seeing it is fit for, and therefore can belong to, none besides? as in the next words; it is thy right and due. Or, Who can be so stupid as not to acknowledge one Supreme Being, and this to be but one? as, among the heathens, Socrates, Plato, Seneca, and divers others did; and therefore is it not a prodigious thing that any should so withhold the truth in unrighteousness, be so gross as to worship many gods?

Among all the wise men of the nations, and in all their kingdoms, there is none like unto thee: q.d. If you search among all their wise men and philosophers, all the great men and rulers, in their kingdoms; for these the heathens were wont to worship as gods after death, wise men for their wisdom, and kings for their power; you will find none to compare with God, either for wisdom or power; their wise men are but as so many fools.

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

7. O King of nations — Mark here, as in many other Old Testament passages, the conception of God as the universal ruler of mankind, and not merely the national God of the Jews.

Doth it appertain — The subject is indefinite, as though all dignity should be included.

Wise men — “Men,” inserted by the translators, is misleading, and should not be used.

Wise ones — Whether men or gods.

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

O King of nations. As time went on, the sacred writers became more and more distinct in their assertions of the truth that Jehovah, the Self-revealing God, is not Israel"s King only, but also of the world. (comp. Psa_22:28 Psa_47:7, 8 96:10) To thee doth it appertain; viz. that men should fear thee. Forasmuch as, etc. (see above, on Ver. 6). Among all the wise men. "Men" is supplied, but doubtless rightly. It is a contest how unequal a one! between Jehovah and the sages of the heathen. (comp. "Yet he also is wise," Isa_31:2)

Ver. 8. Brutish and foolish. In fact, the original meaning of the idolatrous religions had begun, probably, to fade, and the worship of Bel and Nebo had become (as the worship of the Egyptian gods became at a later period) increasingly formal and ritualistic. The stock is a doctrine of vanities; rather, an instruction of vanities; i.e. all that the idols can teach is vanities. Against this is the plural ("vanities," not vanity); it is more natural (and also more in accordance with usage; comp. Gen_41:26, Hebrew) to render, the instruction of the vanities is wooden. ("vanities" has the constant technical sense of "idols;" see Jer_8:19 Jer_14:22 Deu_32:21 Psa_31:6) The clause then furnishes a reason for the folly of the heathen; how should they attain to more than a "wooden" knowledge, when the idols themselves are but wood? A bitter truth in an ironical form.

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

fear (See Scofield "Psa 19:9").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

for it befits You It is proper for you.

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.