_THE IDOLS OF THE HEATHEN AND THE GOD OF ISRAEL._
JEREMIAH x. 1-16.
This fine piece is altogether isolated from the surrounding context, which it interrupts in a very surprising manner. Neither the style nor the subject, neither the idioms nor the thoughts expressed in them, agree with what we easily recognise as Jeremiah's work. A stronger contrast can hardly be imagined than that which exists between the leading motive of this oracle as it stands, and that of the long discourse in which it is embedded with as little regard for continuity as an aerolite exhibits when it buries itself in a plain. In what precedes, the prophet's fellow-countrymen have been accused of flagrant and defiant idolatry (vii. 17 _sqq._, 30 _sqq._); the opening words of this piece imply a totally different situation. _To the way of the nations become not accustomed, and of the signs of heaven be not afraid; for the nations are afraid of them._[39] Jeremiah would not be likely to warn inveterate apostates not to "accustom themselves" to idolatry. The words presuppose, not a nation whose idolatry was notorious, and had just been the subject of unsparing rebuke and threats of imminent destruction; they presuppose a nation free from idolatry, but exposed to temptation from surrounding heathenism. The entire piece contains no syllable of reference to past or present unfaithfulness on the part of Israel. Here at the outset, and throughout, Israel is implicitly contrasted with "the nations" (τὰ ἔθνη) as the servant of Iahvah with the foolish worshippers of lifeless gods. There is a tone of contempt in the use of the term _goyim_--"To the way of the _goyim_ accustom not yourselves ... for the _goyim_ are afraid of them" (of the signs of heaven); or as the Septuagint puts it yet more strongly, "for _they_ (the besotted _goyim_) are afraid (_i.e._, worship) before them;" as though that alone--the sense of Israel's superiority--should be sufficient to deter Israelites from any bowings in the house of Rimmon.[40] Neither this contemptuous use of the term _goyim_, "Gentiles," nor the scathing ridicule of the false gods and their devotees, is in the manner of Jeremiah. Both are characteristic of a later period. The biting scorn of image-worship, the intensely vivid perception of the utter incommensurableness of Iahvah, the Creator of all things, with the handiwork of the carpenter and the silversmith, are well-known and distinctive features of the great prophets of the Exile (see especially Isa. xl.-lxvi.). There are plenty of allusions to idolatry in Jeremiah; but they are expressed in a tone of fervid indignation, not of ridicule. It was the initial offence, which issued in a hopeless degradation of public and private morality, and would have for its certain consequence the rejection and ruin of the nation (ii. 5-13, 20-28, iii. 1-9, 23 _sqq._). All the disasters, past and present, which had befallen the country, were due to it (vii. 9, 17 _sqq._, 30 _sqq._, viii. 2 etc.). The people are urged to repent and return to Iahvah with their whole heart (iii. 12 _sqq._, iv. 3 _sqq._, v. 21 _sqq._, vi. 8), as the only means of escape from deadly peril. The Baals are things that cannot help or save (ii. 8, 11); but the prophet does not say, as here (x. 5), "Fear them not; they cannot harm you!" The piece before us breathes not one word about Israel's apostasy, the urgent need of repentance, the impending ruin. Taken as a whole, it neither harmonizes with Jeremiah's usual method of argument, nor does it suit the juncture of affairs implied by the language which precedes and follows (vii. 1-ix. 26, x. 17-25). For let us suppose that this oracle occupies its proper place here, and was actually written by Jeremiah at the crisis which called forth the preceding and following utterances. Then the warning cry, "Be not afraid of the signs of heaven!" can only mean "Be not afraid of the Powers under whose auspices the Chaldeans are invading your country; Iahvah, the true and living God, will protect you!" But consolation of this kind would be diametrically opposed to the doctrine which Jeremiah shares with all his predecessors; the doctrine that Iahvah Himself is the prime cause of the coming trouble, and that the heathen invaders are His instruments of wrath (v. 9 _sq._, vi. 6); it would imply assent to that fallacious confidence in Iahvah, which the prophet has already done his utmost to dissipate (vi. 14, vii. 4 _sq._).