Speaking So They Will Hear: Rhetorical Strategy in Jeremiah 10:1–

16

Introduction

Jeremiah 10:1–16 presents a polemic that asserts the

absolute incomparability of YHWH to any other so-called gods.

This passage boldly announces that YHWH controls all things in

the heavens and the earth, while the idols whom the nations

worship are merely the craftsmanship of human hands. Although

injunctions against idols can be found throughout the Old

Testament, notably psalms and prophetic oracles (cf. Ps 115:3–9;

135:15–18; Isa 40:18–20; 41:6–7; 41:21–29; 44:9–22; 46:1–2; Jer

10:1–16; Hos 8:4–6; 13:2–3; Mic 5:12–13; Hab 2:18–19),1 Jer 10:1–

16 is unique in that it contains a verse written in Aramaic (v.

11) that provides a direct message asserting the supremacy of

YHWH for its audience to give to one of those idol-worshipping

nations. The uniqueness of a verse appearing in Aramaic (the

lingua franca of the ancient Near East) suggests that it is worth

considering how this passage constructs its attack upon idolatry.

It is important to explore what it might mean for the people of

YHWH to be able to assert the supremacy of YHWH both within their

own community and to an external audience who worships the idols

that this passage mocks.

1 This list is adapted from Lundberg, “Rituals and Incantations,” 210.

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The purpose of this paper is to consider the rhetorical

strategy of Jer 10:1–16 as it creates the contrast between YHWH

and the idols and as it is punctuated by a command to speak

beyond the Judahite community and challenge the worship practices

of the nations. This paper will suggest that there is a link

between the ability of this passage to speak so that others can

hear and God’s mission for Israel. It will do so by describing

the parameters and setting of Jer 10:1–16, working through its

rhetorical strategy, and considering its missional implications.

Text and Setting

Jeremiah 10:1–16 has received a significant amount of

comment regarding its textual issues and purported setting. The

first major issue is that there is unquestionably a significant

difference between the Masoretic (MT) and Septuagint (LXX)

versions of this passage. The LXX is much shorter since it does

not contain Jer 10:6–7, 10 which offer descriptions of YHWH in

contrast to the idols of the nations. The LXX also takes v. 9 and

places it following v. 4 as a further description of how idols

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are made.2 This has led to numerous theories of textual

development that have achieved little consensus.3

Given this situation, Overholt suggests that the interpreter

can take one of three approaches. First, they can base their

interpretation off of the MT, secondly they can work off of the

LXX, or thirdly they can try to reconstruct a hypothetical

original text from the two sources.4 While it is beyond the

purview of this paper to engage in a complicated study of textual

tradition, there are sufficient grounds to suggest that working

with the MT is a viable approach. Margaliot and Reid, in

particular, draw attention to the logical development of the

argument through the MT, especially as it relates to a balanced

shift in perspective comparing the idols with YHWH.5 This leads

Lundbom to conclude that the MT is the text worth examining since

it is superior, “poetically, structurally, and in terms of

2 The effect of this textual arrangement is to group the verses from the MT that discuss the worthlessness of idols found before v. 11. The excised versesfocus on the power of YHWH in contrast to the idols. Jeremiah 10:12–16 corresponds to the MT.3 Reid “Thus You Will Say,” 221–38, provides a useful summary of the argumentssurrounding the composition of this passage. He also offers a convincing defense of the MT version of the text and Jeremianic authorship. For the contrasting point of view, see McKane, A Critical and Exegetical Commentary on Jeremiah,vol. I, 217. McKane argues that “[A]ttempts to demonstrate the coherence of 10:1–16 on the basis of the extant order of the verses, and to claim an impressively literary structure for it, are doomed to failure.” 4 Overholt, “Falsehood of Idolatry,” 2. 5 Margaliot, “Jeremiah X 1–16,” 297; Reid, “Thus You Will Say,” 225.

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coherence.”6 Consequently, this paper is concerned with the

rhetorical strategy found in the MT.

Further, the exilic setting that it appears to presuppose

has led to the argument that it does not fit into the context of

the preceding chapters which reflect a pre-exilic setting.7 This

has led to doubts as to whether this passage originates with

Jeremiah. Referring to the older scholarly consensus, Overholt

comments that “the assertion that Jer. x. 1–16 is secondary is an

old and time-honoured one.”8 This argument is often made with

reference to potential parallels between this passage and the

anti-idols passages found in Isa 40–48, which critical scholars

tend to place after the time of Jeremiah’s ministry. This theory

has significant flaws including the differences in vocabulary

employed in Jer 10 and in the anti-idols passages of Isa 40–48,9

the existence of anti-idol polemics in demonstrably older Old

Testament literature (cf. Exod 15:11; Deut 32:39; 2 Sam 7:22–23;

1 Kgs 8:23),10 and the concern with idolatry that permeates the

6 Lundom, Jeremiah 1–20, 582.7 cf. Janzen, Studies in the Text of Jeremiah, 132. 8 Overholt, “Falsehood of Idolatry,” 1. 9 Margaliot has a detailed look at the vocabulary unique to Jeremiah. Highlights include the introductory injunction in Jer 10:2 not to learn the way of the nations (

), the assertion of YHWH’s incomparability in Jer 10:6–7 ( ), and the vocabulary that Jeremiah uses to claim that the idols neither speak nor walk in Jer 10:5 ( ;

). Cf. Margaliot, “Jeremiah X 1–16,” 306–07.10 Lundbom, Jeremiah 1–20, 582.

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surrounding context within Jeremiah (cf. Jer 7:17–19; 8:2, 19;

9:14).11 Consequently, Jer 10:1–16 fits its context well.

Structure and Rhetorical Strategy

Jeremiah 10:1–16 constructs a series of arguments that

contrast YHWH the God of Israel with other deities represented by

their various images and icons. This passage is a well-defined

literary unit, commencing with a prophetic injunction to listen

and a divine oracular formula (“thus says YHWH”).

This same construction of imperative followed by oracular formula

is found in Jer 10:17–18, marking the opening of the next

rhetorical unit. The closure of this unit is marked further in

Jer 10:16 with a description of YHWH and an assertion of the

divine name (“YHWH of Hosts is his name,” cf. Amos

4:13; 5:12). These signals allow the interpreter to demarcate the

boundaries of this passage.

Within this passage, it is striking to see how the text

adopts a pattern that alternates its focus between the idols and

YHWH. In broad strokes, this passage consists of four

comparisons, each of which commences by articulating certain

characteristics of idols before contrasting them with YHWH.12 The

11 Reid, “‘Thus You Will Say,’” 224.12 Margaliot, “Jeremiah X 1–16,” 298. Clendenen describes the structure of this passage somewhat differently, identifying Jer 10:1–5 as an introduction that highlights the emptiness of idol worship before viewing Jer 10:6–16 as a

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first comparison describes the powerlessness of the idols (Jer

10:1–5) and contrasts it with the power of YHWH (Jer 10:6–7). The

second comparison describes the human craftsmanship required to

make an idol (Jer 10:8–9) before contrasting it with YHWH who

rules the nations (Jer 10:10). This leads to the third comparison

which begins with the Aramaic assertion that these “gods” have no

ability to create and will pass away (Jer 10:11). This is set in

contrast with YHWH who rules over all of creation (Jer 10:12–13).

Finally, the last comparison contrasts the lifeless nature of the

idols and the lowly nature of their creators (Jer 10:14–15) with

YHWH who makes all things (Jer 10:16).

Identifying this structure helps to support the essential

integrity of this passage against the charge that it reflects a

piecemeal or confused approach.13 Clendenen accurately summarizes

the situation by asserting that, “a passage that on the surface

seems to ramble back and forth between two topic entities is

chiasmus that has its peak in Jer 10:11. According to this proposal the A (Jer10:6–7) and A’ (Jer 10:16) elements reflect on the uniqueness of YHWH while the B (Jer 10:8–9) and B’ (Jer 10:14–15) elements describe the foolish and empty nature of the idols. Then, the C (Jer 10:10) and C’ (Jer 10:12–13) elements describe YHWH’s authority over creation while the D element (Jer 10:11) describes the imminent perishing of the idols as the peak of the chiasmus, cf. Clendenen, “Discourse Strategies,” 402. Clendenen’s proposal is useful for demonstrating the interrelated nature of the elements in this passage but its inability to place the first five verses into the chiastic structure invites further consideration.13 Representative of this charage is Duhm, Das Buch Jeremia, 98. Duhm describes the arrangement of this passage as “ein fuerchterliches Durcheinander” (a frightful mess).

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actually employing a cohesive device by which a contrastive

picture is being formed in the mind of the reader.”14 The focus

of this section is to consider the rhetorical strategy through

which the prophet illustrates the contrast between YHWH and the

idols.

Comparison 1: The Powerlessness of Idols (Jer 10:1–5)

The first stanza of this text contain an extended

description of idols and implores its audience not to fall prey

to their allure. Jeremiah 10:1 reflects a standard prophetic call

to listen to the message before launching into the oracle itself

in Jer 10:2. The prophet builds this stanza upon two introductory

exhortations. The first calls for the audience not to learn the

way of the nations ( ). This first command

fronts its referent (“the way of the nations”), adding weight to

the following command. Lundbom notes that the word “way” ()

contains strong ethical implications, referring to one’s life

habits as well as describing a physical path (cf. Ps 1:1; 25:4;

Jer 2:23, 33, 36).15 Thus, adopting the ways of the nations

reflects turning away from the ways of YHWH.

Jeremiah specifies the ways of the nations that the audience

must avoid in the second exhortation. He implores the audience

14 Clendenen, “Discourse Strategies,” 402–03.15 Lundbom, Jeremiah 1–20, 583.

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not to be terrified by the “signs of the heavens” ( ),

which is likely a reference to astrological divination.16 Again,

this second exhortation fronts the referent before issuing the

injunction not to be afraid. The verb (“to be terrified”)

occurs twice in Jer 10:2b and it creates a contrast between the

prophet’s audience and the other nations. It occurs first in the

prophet’s command not to be terrified and secondly in an

assertion that the nations are terrified of such heavenly signs.

This passage will eventually reveal that YHWH is in control of

the heavenly phenomena (Jer 10:12–13) and terror at these signs

in this context reflects a failure to place sufficient trust in

YHWH’s governance of these bodies. Essentially, as Christopher J.

H. Wright asserts, Jeremiah exposes the futility of this form of

idolatry, “in order to release God’s people from undue fear of

the gods of the nations that seem more powerful.”17

Jeremiah 10:3–5 shifts its focus from worship practices

involving the natural elements and instead focuses upon the

creation of idols. Some scholars have noted parallels between the

progression of actions described in these verses and other

records of idol construction in ancient Near Eastern literature.

16 Allen, “Jeremiah,” 439; Lundbom, Jeremiah 1–20, 583. Lundbom suggests that astrology was well-developed in both Egypt and Babylon and so an injunction not to fear heavenly signs would fit the context of a Judahite community facing Babylonian captivity.17 Wright, Mission of God, 185.

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Lundberg identifies four stages that seem to be reflected in Jer

10:1–16, beginning within this first comparison. The four stages

include: i) preparing the wooden core of the statue (Jer 10:3);

ii) plating it with precious metals and adornments (Jer 10:4a,

9a, 14); iii) fastening it into place (Jer 10:5); and iv)

clothing the statue with costly garments (Jer 10:9b).18

Jeremiah’s injunction against the idols grows stronger if he is

describing the actual process of their construction while

detailing its ultimate futility.

The end result of this process should be an image infused

with the presence of the represented deity, however, Jeremiah’s

judgment denies this possibility.19 Instead, he states that the

18 Lundberg, “Incantations and Rituals,” 212. See Lundberg’s description of the Mis Pi ritual (“Washing of the Mouth”) that was supposed to endow the imagewith the vital force of the deity.19 Lundberg, “Incantations and Rituals,” 214. Lundberg suggests a parallel between the role of idol images and the Ark of the Covenant. She notes that the Ark clearly contains the presence of YHWH, however, YHWH is not bound to that location. The presence of YHWH cannot be housed like the presence of other idols, which is on full display in 1 Sam 5 where YHWH asserts authority over the image of Dagon which was “nailed in place” like other idolatrous images. Interestingly, in 1 Sam 4, Israel attempts to treat the Ark as though it were a typical image of a deity by bringing it into their camp and assumingthat this would necessitate that the divine presence would fight on their behalf. Israel’s subsequent defeat reveals beyond a doubt that the reality of YHWH cannot be contained by any human construction. On the topic of the association of idols and their respective deities, see also Dick, “Prophetic Parodies,” 1–53. Dick amasses evidence from the ancient Near East to suggest asophisticated process through which human-made idols would have the traces of their human construction removed, making them suitable representations of deity. He suggests that prophetic parodies such as Jer 10:1–16 fail to grasp the nuances of this process. This critique, however, is flawed since it is also quite conceivable that the prophets understand the intention of rites by which an idol becomes a representation of deity, but deny their reality.

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idols are “meaningless,” using the word that features so

prominently in the book of Ecclesiastes (Jer 10:3). Jeremiah then

expands on the worthlessness of the idols by refusing to give

them any degree of agency or activity. The discussion of their

construction focuses on the human elements of assembling and

fashioning the necessary materials. The idols themselves are

described exclusively by what they cannot do. Brueggemann

isolates the litany of actions that the idols cannot perform in

Jer 10:4–5. They “cannot move,” “cannot speak,” “cannot walk,”

“cannot do evil,” and they “cannot do good,” either.20 The idols

also have to have human hands fix them into the proper position,

because they have no control over their own mobility.21 This is

quite a demeaning set of descriptions for deity.22 Their ultimate

inability to affect the world for either evil or good stands in

stark contrast to the forthcoming descriptions of YHWH.

Comparison 1: The Power of YHWH (Jer 10:6–7)

20 Brueggemann, Pluck up, 98. Searcy captures the intention of these verses, claiming that Jeremiah’s purpose is to “empty these powers of their phony power.” Searcy, “‘A people,’” 336.21 See Isa 46:1–2 for an even more withering condemnation of the inability of idols to control their movements. In those verses, the gods of the Babylonians(Bel and Nebo) cannot stop themselves from falling over and they have to be placed in carts to be carried by beasts of burden.22 Searcy poetically describes Jeremiah’s rhetorical strategy and intending, “to neutralize—to neuter—the idolized.” Searcy, “‘A people,’” 336.

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In response to this depiction of the idols, the text next

portrays the might and incomparability of YHWH. A shift in

addressee accompanies this change in topic since in these verses

the prophet speaks directly to YHWH, presuming to provide the

Judahite audience with the proper perspective. These verses are

bounded by an inclusio using the phrase (“there is none

like you”). Between the borders of this inclusio, the prophet

uses twice to emphasize the greatness of YHWH and the

greatness of his name (Jer 10:6). YHWH’s stature is emphasized

again in the title (“king of the nations”) ascribed to

him in the middle of these two verses.23 The prophet employs this

title in the context of a rhetorical question suggesting that all

the nations should fear YHWH because all the wise ones of the

nations ( ) and their kingdoms cannot compare to YHWH.

YHWH’s claim to be king of the nations announces divine

sovereignty over all peoples, including those mistakenly serving

idols of wood and stone. Through this first juxtaposition in v.

1–7, Jeremiah effectively sets the incomparability of YHWH and

how he stands above the wisdom of humanity into sharp contrast

with the idols of Jer 10:2–5 which only exist because human skill

oversaw their construction.

23 Lundbom, Jeremiah: A Study in Ancient Hebrew Rhetoric, 61.

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Comparison 2: Idols are Human Craftsmanship (Jer 10:8–9)

The second comparison returns the text’s orientation towards

the idols and picks up the description of their construction and

their ornamentation. Jeremiah 10:8 provides a summary judgment,

dwelling on the essential folly of making idols. Reid note a

preponderance of negative vocabulary from wisdom literature in

Jer 10:8, culminating in the assessment the idols are meaningless

() because they are only comprised of wood.

24 The labour

that the craftsmen will undertake on their behalf is an example

of folly because wooden images are not worthy of such regard.

The primary element of the idols upon which the prophet

dwells in these verses is their ornamentation. Again, the idols

are passive recipients of the action, unable to do anything

themselves to assert power or position. Jeremiah describes how

they are plated with precious metals coming from distant

locations (Tarshish and Uphaz), which emphasizes the detail that

the idol-makers lavish upon them, even though the idols do not

respond.25 Further, they clothed in purple reflecting the colour

24 Reid, “Thus You Will Say,” 228. In Jer 10:8 Reid highlights the use of (“to be senseless”),

(“to be foolish”, cf. Prov 9:13; 10:1, 18), (“discipline/rebuke, cf. Job 33:16; Prov 1:3, 8; 3:11; 7:22), and of

course (Ecc 1:2; 2:1, 15, etc).25 The locations from which these precious materials derive are debated. Tarshish would appear to represent a far off region to the west, across the Mediterranean (cf. Jonah), while Uphaz is only mentioned in Dan 10:5, again asa source for gold. The significance of these references probably is rooted in the idea that the makers of idols have to go to great lengths to “properly” adorn these images. Cf. Lundbom, Jeremiah 1–20, 589.

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of royalty (cf. Judg 8:26; Est 8:15), even though they engage in

no acts of ruling.26 The attempt to impute value through

ornamentation only reveals the folly of their creators, who

cannot give their creations a divine essence.27

Comparison 2: YHWH Rules the Nations (Jer 10:10)

Jeremiah 10:10 responds to the description of the previous

verses and again contrasts YHWH with the idols. Whereas the idols

are essentially meaningless (), YHWH is truth (). Whereas

the idols require ornamentation and decoration, YHWH is the self-

sufficient deity who claims authority over all living beings.

Whereas the idols have be formed, YHWH is the king whose reign is

everlasting (cf. Ps 10:16; 145:1). Whereas the idols have to be

nailed into place so they won’t fall over, YHWH’s wrath makes the

earth tremble and the nations cannot endure his indignation. This

final assertion bookends the claims of Jer 10:2. While that verse

calls upon the audience not to fear the signs of the heavens,

this verse calls the audience to tremble in response to the God

who can make the earth shudder in his anger. The signs of the

heavens in Jer 10:2 reflect only empty astrological phenomena,

26 Lundbom, Jeremiah 1–20, 589.27 Brueggemann, To Pluck Up, 98. Interestingly, the craftsmen are described here as “wise ones” (

). This is probably a reference to their skill, not to their moral judgment (cf. the description of Bezalel and Oholiab in Exod

36:1). Wise and skilful craftsmen can act to create these idols but they cannot change their inherent lack of value.

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while the wrath of the God of the living ( )

reverberates throughout the cosmos.

Comparison 3: Idols Will Perish (Jer 10:11)

After asserting the power and authority of YHWH, the third

comparison readdresses the perishable nature of the idols. As

noted above, this verse is written in Aramaic and it begins with

a prophetic injunction for the audience to speak these words “to

them” () presumably referring to their idol-worshipping

interlocutors.28 This verse is well-positioned in the wake of

what has immediately proceeded. Jeremiah 10:2–10 effectively

assures the Judahite audience that YHWH is incomparable when

contrasted with man-made images. Further, the signs of the

heavens and the earth are manifestations of YHWH’s authority. The

strength of this internal affirmation provides the audience with

the confidence to make an external declaration. While they are

going to be sojourning in the lands of the idols and their

makers, Jeremiah calls upon them to bear witness to the God who

can shake the heavens and earth in his anger, while man-made

images totter if they are not nailed in place.

28 Reid, “‘Thus You will Say,’” 233. Reid comments, “The prophet, as Yahweh's spokesman, gives the covenant people precise instructions as a precaution against any enticement to idolatry in their coming exilic circumstances.”

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Many note in the intricate arrangement of this verse which

would aid in locking it into the community’s collective memory.

The speech element of Jeremiah 10:11 is arranged chiastically,

since the first half of the declaration follows the pattern

subject (gods), object (heavens and earth), verb (did not make),

while the second half reads verb (shall perish), object (earth

and heavens), subject (these).29 The two verbs in the middle

provide the crux of this verse, with the first ( )

declaring negatively that the idols did not create the cosmos,

while the second () declares that these idols will perish

from the cosmos. Jeremiah deliberately heightens this point

through wordplay on the verbal roots since the simple shift from

an ayin to an aleph at the beginning of the root is enough to

determine the idols’ fate.30

Jeremiah 10:11 marks a bold development in the rhetoric of

this passage. It continues to highlight the worthlessness of the

idols but through its literary artistry it provides its Judahite

audience with a powerful declaration to give to external

interlocutors, who could understand the declaration given in

Aramaic. Jeremiah provides not only comfort in the face of

29 For a more detailed description of the chiasmus, see Clendenen, “Discourse Strategies,” 404.30 Holladay, Jeremiah, 325. Holladay also notes that this wordplay would only work in Aramaic since the root in Hebrew means “to work/serve,” rather than “to make.”

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adversity, but calls his audience towards proclaiming the reality

of YHWH in way so that external interlocutors would comprehend.

Comparison 3: YHWH’s Creative Power (Jer 10:12–13)

Jeremiah 10:12–13 returns to describing YHWH, in this case

highlighting the power that he manifests in controlling the whole

of the created order.31 This sets YHWH apart from the idols that

are subject to the whims of their craftsmen. Instead, YHWH alone

determines his proper role within the cosmos.32 YHWH’s power,

however, goes beyond the act of creation since it continues to be

manifested through YHWH’s control over the natural elements. In

contrast to the idols who are the passive recipients of action,

this stanza emphasizes YHWH’s active nature by making him the

subject of multiple verbs.33 In these two short verses, YHWH

stretches out () the heavens, gives () his voice, causes

clouds to come up (), makes () lightning, and brings (

) the wind out of his storehouses.

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31 It is notable here that Jer 10:12–16 is identical to Jer 51:15–19 which is set explicitly in an anti-Babylonian context. Jeremiah 51 elevates YHWH over the Babylonians, suggesting that their fate lies in his hands. 32 Allen, Jeremiah, 128.33 Reid notes that in Jer 10:2–10, YHWH is never the subject of a finite verb since these verses largely focus upon the creative actions of the idol-makers.Jeremiah 10:12–16 inverts that picture and reveals that YHWH alone can create entities that have life and breath. See Reid, “‘Thus You Will Say,’” 229.34 Brueggemann, To Pluck Up, 99.

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Rudman aptly captures the continuing nature of YHWH’s

authority by stating that Jeremiah “illustrates creation as a

continuing process in the world, rather than a single completed

act.”35 The enduring nature of YHWH’s authority is revealed

through his command of the continuing processes of the natural

world. Jeremiah 10:13 conjures up the image of a potent storm

that YHWH creates and controls, indicating his power over the

thunder, the clouds, and the lightning. The final clause of this

verse states that YHWH brings out the “wind” () from his

storehouses. The word is a double entendre since on one level

it fits perfectly with YHWH’s control over the natural elements,

while on a second level it stands in stark contrast to the

forthcoming description of the idols in Jer 10:14 that have “no

breath in them” ( ). YHWH, the true God, has authority

over the , while the human craftsmen who construct the idols

cannot impart any to them, no matter how ostentatiously they

adorn their creations.36

Comparison 4: The Fraudulence of Idols (Jer 10:14–15)

Jeremiah 10:14 commences the final comparison of this

passage, again shifting the perspective back to the idols. Before

again disparaging the idols, this verse again comments upon the

35 Rudman, “Creation and Fall,” 64.36 Lundberg, “Rituals and Incantations,” 221.

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craftsmen responsible for creating them. As in Jer 10:8 the verb

(“to be foolish”) occurs, this time with the subject “all

men.” The parallel phrase identifies these individuals as the

craftsmen (), who ultimately cannot achieve lasting status

through their creations.37 The latter half of the verse

explicitly states why this is the case. Their creations are a lie

(), rooted in the fact that there is no life or spirit in

them. This is a devastating judgment since the entire purpose of

the complex creation process is to produce an object that the

spirit of the deity will endwell. If there is no in the

image, then all of the skill of the craftsmen accomplishes

nothing.

Jeremiah 10:15 echoes and reinforces that message. As in Jer

10:3 and 8, the idols are described as meaningless (), since

spirit-less images have no conceivable function. The text then

describes them as “a work of mockery” ( ), reflecting

the offense that they pose towards the true God by their very

presence since it indicates that he is not receiving the worship

that he merits.38 Jeremiah 10:15 concludes by reflecting on the

37 The verb appears to derive from the root , meaning “to wither.”

However, there is also the potential to identify it as derived from the verb, meaning “to be ashamed.” Interestingly, these two roots do provide the basis of wordplay elsewhere in prophetic literature. Joel 1:11–12 calls upon the farmers to “be ashamed” ( ) because their produce has “dried up” ( ). 38 Rudman, “Creation,” 71–72. See Rudman’s detailed work on the meaning of theroot . He suggests that this verb always indicates mockery of something, ordisrespect for something. In other words, it is unlikely that it refers to a

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ultimate fate of the idols which results from the offense that

they pose towards YHWH. This echoes Jer 10:11, declaring this

time in Hebrew that they will perish () in the allotted time

of punishment. Although the identity of the one who will enact

punishment remains hidden in this verse, it is hard to avoid the

implication that YHWH, who controls all elements of creation,

will pronounce the final verdict.

Comparison 4: The Sufficiency of YHWH (Jer 10:16)

Jeremiah 10:1–16 concludes with a final contrast between

YHWH and the idols. In contrast to the worthlessness of the idols

who have no , YHWH is the animating creative force behind all

things. Whereas the idols provide only shame to their makers,

YHWH is the portion () of Jacob and the one who claims Israel

as his divine inheritance. YHWH as Jacob’s portion is a

reflection of his complete sufficiency since this word probably

alludes to Num 18:20 which describes YHWH as the only portion

that the tribe of Levi will require in the land.39 Now that the

audience is going to be in a hostile land outside of their

passive meaning of being worthy of contempt or indicating that a third party (the idol-makers) merit the same. Instead, the presence of the idols is an actof disrespect for YHWH, whose power and authority over all of creation has just been celebrated in the preceding verses.39 Allen, Jeremiah, 128.

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physical inheritance, they are to rely upon YHWH to be their

sufficient portion.

Summary

Examining the literary shape and the rhetorical strategy of

Jer 10:1–16 reveals the power of its attack against idols and its

contrasting view of YHWH. Whereas the prophet portrays the idols

as purely passive figures, who take no action and are only acted

upon, YHWH is the active, creative force behind the functioning

of the cosmos. Whereas human hands fashion the idols, rendering

them flawed, physical constructions, YHWH is incomparable and

stands above human craftsmanship. Whereas the idols have no

spirit (), YHWH controls the and its vital force. This

comparison and contrast takes on an added poignancy when

considering the imminent context of Babylonian captivity. The

appearance of Jer 10:11 in Aramaic gives this oracle an outward

focus to go along with its internal reinforcement for the exilic

community. This oracle indicates that not only should Judah

remember the incomparability of YHWH but it has been provided

with the ability to make this assertion in ways that surrounding

nations should hear and understand.

Missional Implications

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Jeremiah 10:1–16 has much in common with other prophetic or

poetic passages that expound upon the worthlessness of foreign

deities or idols. The presence of Aramaic in Jer 10:11, however,

is a unique feature of this passage that merits consideration.

One common assertion is that the rhetorical function of this

verse is to provide the Judahite exiles in Babylon with a

powerful reminder that they should remain faithful to YHWH even

amidst the despair and dislocation of exile.40 Placing this verse

in the lingua franca of the land of captivity offers the exiles the

opportunity to take the risk of publically proclaiming the

supremacy of YHWH, even as they find themselves in a state of

subjugation. This claim, along with the rest of the passage and

its detailed contrasts between the idols and YHWH, offers

powerful support for the exiles’ continuing self-identity as the

covenant community of YHWH.

It is fruitful, however, to expand the scope of this

passage. The Aramaic in Jer 10:11 may also reflect a concern that

goes beyond communal self-identification. If the concern of the

text is call those facing exile to remain loyal to YHWH, even in

40 Brueggemann, A Commentary on Jeremiah, 105. Brueggemann effectively highlights the purpose of this oracle for a Judahite audience, commenting that “Israel has the option to be in relationship with and loyal to the God who can give new life. This God must be trusted and served and is never at the disposal of Israel.” The people’s lack of loyalty, however, has placed this relationship in jeopardy and Jeremiah calls them to remember YHWH their God even as exile looms.

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Babylon, there would be little reason for them to make this

assertion in such a way so that their captors and other nations

could understand. Instead, we may be able to unpack the

significance of the Aramaic here in conversation the larger story

of Israel’s covenant mission. Reid begins down this path when he

argues that Jer 10:11 is “an Aramaic kerygma” in which “a Hebrew

prophet challenges the worldview of a pagan culture and religion

on its home turf.”41 It is my contention that this line of

inquiry merits further consideration.

In his work on Israel as a missional entity that is trying

to fulfill the covenantal obligations of being a “kingdom of

priests” and a “holy nation” (Exod 19:6), Goheen draws particular

attention to Israel’s role of challenging the idolatry of

surrounding nations. He suggests that Israel’s obedience and

fidelity to YHWH should reflect a “missionary encounter” with

those nations with whom it comes into contact.42 As it relates

specifically to the problem of idolatry, Goheen suggests further

that Israel’s life “also looks outward against the idolatry that

pollutes and cripples human life [italics his].”43 Goheen

highlights Jer 4:1–2 which calls on Israel to put away its idols

so that it can be an example that will unlock blessings for the

41 Reed, “Thus You Will Say,” 238.42 Goheen, Light to the Nations, 41. 43 Ibid., 41.

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nations and cause them to boast in YHWH.44 Jeremiah 10:11

reflects an overt opportunity for Israel to express this outward

point of view and challenge the nations to hear the message of

the God who stand above the idols.45

This is a message that would require immense courage in the

looming shadow of the Babylonian captivity. The calls for the

audience not to be afraid of the idols and what they represent in

v. 2 and 5 are even more poignant in the context of an audience

that would find itself at the mercy of those who would attribute

their power and strength to those idols. This passage, however,

presents a dual message of hope that requires proclamation even

in these circumstances. First, the call not to be afraid

resonates with Brueggemann’s understanding of Jeremiah’s rhetoric

concerning Babylon, where he suggests that it asserted boldly,

“that no savage power in the world could separate Israel from

God’s mercy.”46 Secondly, almost paradoxically, exposing the

fraudulent deities of Babylon is good news for those caught up in

44 Ibid., 59.45 Psalm 115 adopts a similar strategy, rhetorically conjuring up the voice ofthe nations who ask the question “where is your God?” (Ps 115:2). The Psalm then goes on to respond that God is in the heavens and that the deities of thenations are nothing more than manmade idols that cannot speak, hear, see, smell, or walk (Ps 115:5–8). This passage differs from Jer 10:1–16 only in that it uses the nations as a foil to construct an answer to assure Israel of its faith in YHWH, whereas Jer 10:1–16 may make this move towards directly addressing the idol-worshipping nations.46 Brueggemann, “At the Mercy of Babylon,” 130. Brueggemann focuses his analysis here on Jer 42:9–17 and 50:41–43.

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idol worship. Goldingay points to the prophesied confession of

nations in Jer 16:19–21, in which they will acknowledge that

manmade gods are not gods at all and will learn the powerful and

mighty name of YHWH.47 Acknowledging the impotence of the idols

is the first step in drawing these nations to learn the nature of

the true God.

The message of YHWH’s supremacy gains further weight when

placed in the broader context of God’s redeeming mission. In his

development of a missional hermeneutic for reading Scripture,

Christopher J. H. Wright asserts that God’s desire is to restore

creation by bringing all glory back to God himself and to

“thereby enable all creation to enjoy the fullness of blessing

that he desires for it.”48 He discusses how the testimony of

Scripture consistently asserts the uniqueness of YHWH in terms of

divine character and authority, which should impel all peoples to

turn to him in worship.49 This theme resonates throughout the Old

Testament, perhaps most strongly in the Psalter which

consistently asserts the incomparability of YHWH and his

sovereignty over the nations. Boda deftly traces the relationship

47 Goldingay, “Jeremiah and the Superpower,” 75–76.48 Wright, Mission of God, 188.49 Wright, The Mission of God’s People, 158. Wright focuses on the use of the rhetorical question “Who is like you,” to demonstrate YHWH’s uniqueness in many different capacities including: i) keeping promises; ii) power and wisdom; iii) governing the heavenly assembly; iv) ruling the nations; v) pardoning sin; vi) rescuing his people.

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between YHWH, Israel, and the nations by highlighting YHWH’s

recurring claim to rule the nations (Pss 7:6–11; 9:19–20; 82:8;

94:2; 96:13; 97:9), the call for Israel to praise YHWH among the

nations (Pss 9:11; 18:47–49; 57:9; 105:1; 108:3–4) and even the

calls to the nations to worship YHWH (Pss 47:1–2; 96:1–8; 98:4–6;

100:1).50 This leads him to the implication that “the Psalms,

representing the theological reflection of the Old Testament

community throughout its history, reveal the antiquity and

ubiquity of a missional vision for the nations among the people

of God.”51 I contend that this concern to declare the reality of

YHWH among the nations informs the interplay between YHWH and the

idols in Jer 10:1–16.

The comparison of YHWH with man-made idols further advances

the mission of God in the world by exposing the spiritual

barrenness of such images and directing the worship of all

peoples instead to the God to whom it is due. Wright sees this as

part of Israel’s charge as those to whom YHWH has revealed

himself, stating, “Israel, therefore, as the people who do know

the true identity of the living God, through his acts of self-

revelation and redemption, must bear witness to that knowledge

among the nations.”52 Another salient example can be found in a

50 Boda, “Declare His Glory,” 13–41.51 Ibid., 38.52 Wright, Mission of God, 91–92.

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discussion of another anti-idol polemic in Isa 41:21–29. In this

passage, Kaiser contrasts the self-revelation of YHWH and the

silence of the idols. Isaiah poses three tests that the idols

fail, demonstrating that the idols i) cannot interpret the past

in such a way as to give coherence to the purpose of history; ii)

cannot forecast what is to come, indicating divine foreknowledge;

iii) cannot do anything, good or bad, that would indicate that

they are actually alive.53 Kaiser links this picture of the idols

with YHWH’s self-declaration that there is none beside him in Isa

44:6–8. He suggests that Israel’s witness should be a call for

the nations to “come to their senses and realize that the God of

Israel is not a national God, but the Lord of all the earth.”54

Challenging the power of idols again reinforces Israel’s

commitment to YHWH, but also opens the door for others to

acknowledge his power and authority.

In summary, Jeremiah 10:1–16, particularly v. 11 fits neatly

into this context of Israel’s missional witness as articulated in

Scripture. It seizes the opportunity for Israel to contrast YHWH

with the idols in a way that its potential interlocutors could

hear and understand. This passage shatters the imaginary link

between images and divine reality, and provides an introduction

to the God whose essence cannot be contained by metalwork and

53 Kaiser, Mission in the Old Testament, 52–53.54 Ibid., 53.

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wood. It calls upon Israel to be brave in the face of captivity

and to speak against those who would draw worship away from its

only worthy recipient. Challenging the idolatry of the nations

advances the mission of God by allowing his community to call all

nations to discover the reality of the one who truly merits

worship.

Conclusion

Jeremiah 10:1–16 polemically asserts that YHWH alone is God.

It contrasts his magnificence and creative power against the

images of the nation that are the result of human craftsmanship.

In the imminent context of the exile, where the communal identity

of YHWH’s covenant people would come under threat, this message

provides hope and assurance. This passage differs from other

polemics against idols in that it incorporates a verse in Aramaic

that calls upon Israel to proclaim YHWH’s supremacy and the

idols’ inadequacy to their captors and other nations. This brief

external focus works alongside the internal reassurance found in

this passage to proclaim the message of YHWH’s unique status

among all other “gods.”

The concern for asserting the uniqueness of YHWH resonates

deeply with the overarching mission of God as revealed in

Scripture. God alone is the Creator, Redeemer, Sustainer and

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Healer, and he merits the full devotion of all nations. Israel,

as the light to the nations, could advance the mission of God

through faithful service and bold proclamation in the midst of

the surrounding powers who succum to the allure of idols. This

mission of God continues to resonate through the centuries as we

anticipate the day when every knee will bow and every tongue will

confess the reality of the true God revealed among us. In a world

ensnared by American (or Canadian) Idol, Survivor’s immunity

idols, and all the rest of our human-created baubles that take

the place of God, Jer 10:1–16 speaks afresh. It calls us to

proclaim so that all can hear, that these idols, that did not

make the heavens and the earth, will perish from under the earth

and heavens, when the king of the nations moves in power.

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Brueggemann, Walter. To Pluck Up, To Tear Down: A Commentary on Jeremiah 1-25. International Theological Commentary. Grand Rapids: Eerdmans, 1988.

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