Jeremiah 10:8

Jer 10:8 But they are altogether brutish and foolish: the stock [is] a doctrine of vanities.

Ver. 8. But they are altogether brutish and foolish.] The wise men are, for that, when they knew there was but one only true God - as did Pythagoras, Socrates, Plato, Seneca, &c. - they "detained the truth in unrighteousness," and taught the people to worship stocks and stones. {Rom 1:21-23} The nations are, because they yield to be taught devotion by images under what pretext soever. Considerentur hic subterfugia Papistarum. Let them regard this strategm of Popery. Pope Gregory first taught that images in churches were laymen’s books, a doctrine of devils.

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 10:8. But they are altogether brutish — Or, all alike brutish. They that make images, saith the psalmist, Psa 115:8, are like unto them, equally stupid and insensible. The stock is a doctrine of vanities — Or lies. The use of images in worship is grounded on a false and foolish opinion, that God is like the work of men’s hands, and that images have some divine power lodged within them, and in this opinion it has a direct tendency to confirm the ignorant. Hence an image is called by Habakkuk, A teacher of lies. Instead of the stock, &c., Dr. Waterland reads, Vain institutions! very wood! Blaney, in consistency with his interpretation of the 7th verse, given above, renders this, But they, when they approach, (namely, to worship,) are stupid and sottish, the very wood itself being a rebuker of vanities. On which he observes, “The contrast is thus strongly marked between the true God, and the objects of heathen superstition. The servants of the former, when they approached him in their devotions, could not but be impressed with a reverential awe of a being so transcendently glorious. But those who drew near to worship the latter, manifested the greatest stupidity, in not discovering what was so obvious to common apprehension, the gross unworthiness of the objects to which their adorations were addressed.” On the latter clause, The very wood itself, &c., he remarks, “The true meaning and force of this passage seem to have escaped the notice of all the commentators. מוסר, (which our translators render doctrine,) properly signifies rectifying, or correcting, a false notion by just reproof; and by vanities are meant idols, so called from their being of no real use or advantage to those who had recourse to their assistance. And this unprofitableness of the idol, the very dull and senseless matter, says the prophet, out of which it was formed, is capable of demonstrating. But the rebuke, strictly speaking, is not directed to the idol, but to those who had not sense to perceive, that all the efforts of human art could never change an inanimate log of wood into an animated being, possessed of power and intelligence far surpassing those of the person from whom its origin was derived. There are, therefore, an energy and pointedness in this short sentence, at least equal to whatever has been said on the same subject by the most spirited writer, whether sacred or profane. Not even the keen raillery of the Roman satirist in those celebrated lines, olim truncus eram, &c., cuts with greater severity.” See note on Isa 44:12, &c.

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

Because the people thought that to have images, was a means to serve God, and to bring them to the knowledge of him, he showeth that nothing more displeaseth God, nor bringeth man into greater errors and ignorance of God: and therefore he calleth them the doctrine of vanity, the work of errors, verse 15, and Hab. 2:18 calleth them the teachers of lies: contrary to that wicked opinion, that they are the books of the lay people.

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

altogether--rather, "all alike" [MAURER]. Even the so-called "wise" men (Jer 10:7) of the Gentiles are on a level with the brutes and "foolish," namely, because they connive at the popular idolatry (compare Rom 1:21-28). Therefore, in Daniel and Revelation, the world power is represented under a bestial form. Man divests himself of his true humanity, and sinks to the level of the brute, when he severs his connection with God (Psa 115:8; Jon 2:8).

stock is a doctrine of vanities--The stock (put for the worship of all idols whatever, made out of a stock) speaks for itself that the whole theory of idolatry is vanity (Isa 44:9-11). CASTALIO translates, "the very wood itself confuting the vanity" (of the idol).

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 8. The stock is a doctrine of vanities.] Dr. Blayney translates,-"The wood itself is a rebuker of vanities." The very tree out of which the god is hewn demonstrates the vanity and folly of the idolaters; for, can all the art of man make out of a log of wood an animate and intelligent being?

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

The Prophet shews here, in one sentence, that the wisest in the whole world could be proved guilty of the greatest madness, or of a twofold folly, because they willingly worshipped the trunks of trees, and they worshipped stones; for Under one kind he includes the other. There is no one, he says, however intelligent, who does not approve of the superstitions of the people, who does not bend the knee before a wood or a stone. There have been, indeed, a few in the world who ridiculed such sottishhess, but no one dared openly to condemn it, and no one introduced anything better. And even the Platonics hold that the Greeks had not without reason invented gods like men; and they say that there was not so much judgment among the barbarians as to form such ideas of the gods as were suitable to their nature. However this may have been, it is evident that the grossest superstitions of the nations were ever approved by all their wise men.

The Prophet then shews that there was no need of a long discussion to discover the vanity of the wise; In one, in one thing, he says; and there is emphasis in this word, when he says, In one thing they are foolish and fatuitous; for there is to be understood a contrast, as though he had said, “I will not here join together many heads of accusation against them to expose their folly, one thing is sufficient; this one sentence is enough to condemn them, — that wood is the teaching of vanities.” We have stated what the Prophet means, even that all the wise, who together with the vulgar worshipped gods made of wood and stone, were very foolish: but we must notice the import of the expression, The teaching of vanities is the wood. It is, as we have said, an instance of a part being put for the whole; for under “wood” Jeremiah includes statues of stone, and others made of different materials; as though he had said, “Every form or effigy, representing a god, is the teaching of vanities.” He takes this as granted; and yet there had been, as we have lately stated, a great and fierce contention among the wise men on this subject; but the Prophet deigned not to contend or seriously to dispute with them, for the thing itself was sufficiently evident, that is, that nothing can be more absurd than to worship the trunk of a tree or a stone.

Now we may from this passage draw a general truth, — that when men seek to represent God under any visible form, they give way to the delusions and impostures of Satan. Well known is that sentence of Gregory to Serenus, the Bishop of Marseilles, when that good man cast down the images which he saw led to ungodly worship, and purged the churches of Marseilles from such pollutions: Gregory, though a pious man, yet wrote very foolishly — that Serenus acted rightly and wisely in forbidding images to be worshipped, but that he yet acted inconsiderately by emptying the churches of them; for “they are,” he said, “the books of the simple:” this is the conclusion of his epistle. And it is ever in the mouth of Papists — that images are the books of the simple. At the same time I would they retained this truth avowed by Gregory, that they ought not to be worshipped. They worship and adore them, as it is well known, in the place of God. But as I have already said, that answer of Gregory was puerile and foolish: for we hear what the Prophet says, — that in wood and stone and in every outward representation there is vanity, as Habakkuk also in the second chapter, where He speaks of idols, calls an idol the teacher of vanity. Every statue, every image, by which foolish men seek to represent God, is a teacher of falsehood. So our Prophet says, — that the teaching of vanities is found in all statues, because God is thus misrepresented; for what can be in a wood or stone that is like the infinite power of God, or his incomprehensible essence and majesty? Men, therefore, offer a serious affront to God when they thus deform him, as Paul also in Romans 1:25, says, — that the truth was thus changed into falsehood, that is, when he is supposed to have anything like to what external and dead figures have; as the same Paul further reasons in Acts 17:29, when he says, Do ye think that God is like to wood or stone, to silver or gold? And his argument was at that time suitable; for he had to do with heafilens: he did not refer to the law, though he might have quoted a passage in Deuteronomy, where God reminded the people that he so appeared to them that they saw no similitude; and he might have referred to the testimonies of Isaiah, Jeremiah, and of the other Prophets; but as he addressed heathens, even the Athenians, he says, “One of your poets has said, that we are the offspring of God:” if we are then, He says, the offspring of God, do ye not draw God down from his celestial throne, when ye seek to delineate him according to your fancies, and suppose that he lies hid in wood or stone, in silver and gold? For some life appears at least in men, they are endued with mind and intelligence, and so far they bear some likeness to God: but a dead wood and stone, which are void of sense, — gold also and silver, which are metals without reason, which have no life, — what affinity, He says, can these have to God? This subject might be more copiously handled; but I merely explain what the Prophet means, and also shew the import of his doctrine, and how it may be applied for general instruction. It now 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.

(8) Altogether.—Literally, in one, probably in the sense in one word, in one fact, sc., that which follows in the next clause.

The stock is a doctrine of vanities.—Better, inverting the subject and predicate, the teaching of vanities (i.e., of idols) is a word, or is a log. That is all it comes to; that one word is its condemnation.

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

8. together] rather, all together, one and all.

the instruction … a stock] lit. the instruction of idols is wood, i.e. “is no better than the idol itself: idolatry is destitute of moral or spiritual force,” Dr. Possibly MT. needs emendation, as the expression is a strange one.

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.

But they are altogether brutish and foolish,.... In comparison of the Lord, there is no knowledge and wisdom in them, this is a certain fact; they are verily brutish and foolish; or they are one and all so, there is not a wise man among them: or, "in one thing they are brutish" (r), &c.; namely, in their idolatry; however wise they may be in other respects, in this they are foolish: or, to give no more instances of their brutishness (s) and folly, this one is sufficient, even what follows,

the stock is a doctrine of vanities; or what they teach persons, as to worship the trunk of a tree, or any idol of metal, or of wood, is a most vain and foolish thing, and argues gross stupidity and folly, and proves them to be brutish, and without understanding.

(r) "in hoc uno Munster", Tigurine version; "et certe in una quadem re obbrutescunt", Piscator. So Jarchi and Abarbinel. (s) The Talmudists seem to take the word to have the signification of burning; for the sense of these words being asked, it is replied, there is one thing that burns the wicked in hell; what is it? idolatry; as it is here written, "a doctrine of vanities is the stock."

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

Brutish - Jer 10:21 and foolish Theirs was the brutishness of men in a savage state, little better than mere animals: their folly that of stupidity.

The stock ... - Rather, the instruction of idols is a piece of wood. That is what they are themselves, and “ex nihilo nihil fit” (from nothingness, nothing is made).

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

Vanity, and shews them clearly to be foolish (Calmet) and wicked. (Haydock)

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).

They are altogether brutish: the awe that the idol doth impress upon carnal men’s minds, and thereby taking them off from a due apprehension of the essence of God, doth keep them between such hope and fear, that they become as senseless and as inapprehensive of any true worship as brutes.

And foolish; not only some of them, but even all, both Jews and Gentiles: q.d. I need not stand to particularize, but take them altogether, they are become stupid idolaters, and have drank in the most gross superstitions of the Gentiles, as Rom 1:19,21.

The stock; a synecdoche put for all sorts of idols, of what materials soever; and a metonymy of the matter, to render them contemptible, either as deluding the ignorant, or in themselves considered; they are mere vain, foolish, helpless things.

Is a doctrine of vanities; the Hebrew word musar is taken for bad instruction, Pro 16:22; q. d. It is an easy matter to prove them very fools and brutish, when they look upon a stock, a piece of wood, to be their god, which hath neither knowledge nor providence, and therefore must needs be a doctrine of vanity, when they think to be taught devotion by images, which is a teacher of lies; that saith to the dumb stone, It shall teach, Hab 2:18,19; like that doctrine of devils first broached by Pope Gregory, who first commended Serenus bishop of Massilia for not permitting images to be worshipped, but reproved him for throwing them out of the church, because they serve for ornaments and laymen’s books, which since hath been received as a catholic doctrine, that images are laymen’s books.

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

8. The stock, etc. — Rather, the teaching of idols is wood. They themselves are wood, and nothing can proceed from them better than what is in them. The special point of this sentence, at once so keenly satirical and so truly philosophical, is this: Their shaping, polishing, decking, and plating would seem to be for the purpose of getting something more precious than wood. As they look upon their finished god, decked out with his trappings of gold and silver, they forget his genesis, and think of him as something else than he really is. And so the prophet condenses all the possibilities of the case into a single sentence; and then, as if in the way of individual justification, he hastily runs over the process of the manufacture of idols.

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

They are all the same, they are brutish and stupid, disciples

The words "brutish" and "stupid" mean basically the same thing and emphasize how foolish the people are for worshiping idols. AT: "They are all very stupid, they are disciples" (See: Doublet)

disciples of idols that are nothing but wood

"they try to learn from an idol which is only a piece of wood"

Tarshish ... Uphaz

places where silver and gold are mined (See: How to Translate Names)

gold from Uphaz made by artificers, the hands of refiners

This can be stated in active form. Also, the refiners are represented here by their "hands" because they do their work with their hands. AT: "gold from Uphaz that skilled craftsmen and refiners have made" (See: Active or Passive and Metonymy)

artificers

"skilled craftsmen"

refiners

people who heat gold to remove from it anything that is not gold

Their clothes are blue and purple cloth

"The people dress the idols in blue and purple cloth"

The earth quakes at his anger

This speaks of the earth shaking as an emotional response to Yahweh's anger, when actually Yahweh causes the earth to quake. AT: "The earth quakes when he is angry" (See: Personification)

quakes

"shakes"

translationWords

disciple

Tarshish

hand

true

God

life

eternity

anger

endure

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

But with one thing they are brutish i.e., the heathens, and what is that one thing? Their vanities of wood for which they will be punished, and they will be punished for it. יבערו is an expression of foolishness, so is ויכסלו.

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.