Jeremiah criticizes Israel for the folly of their idolatry. The mocking tone of his rhetoric resembles Isa 44:9–20 and Jer 46:1–13, focusing on the inability of manmade images to talk, move, or act in any way, either to bless or to punish.

10:2 You must not learn the way of the nations Specifically, their religious practices. Compare 7:18.

the signs of the heavens Alludes to the practice of astrology. See note on 8:2.

10:3 the hands of a craftsman The prophets emphasized the ridiculous reality behind idol-worship. Someone cuts down a tree, fashions an image, overlays it with gold, nails it down, and calls it a god. Compare Isa 40:19; 41:7; 44:9–20.

10:4 they strengthen it with nails and hammers Compare Isa 41:7 and note.

10:5 scarecrows in a cucumber field The word here may refer to a scarecrow, a post, or a palm tree. The prophet emphasizes the utter uselessness of the object: It cannot do anything to protect the field.

Indeed, they must be carried Mesopotamians dressed, washed, and fed their idols. On special occasions, they would transport an idol from its home city to another city to honor the celebration for another deity. See note on Isa 46:1–13.

they cannot do evil Compare Isa 41:23, where Yahweh calls on idols to do good or evil—anything to prove that they have real power.

10:6 There is none like you, O Yahweh The ultimate purpose of prophetic attacks against idolatry is to assert the uniqueness of Yahweh. Compare Isa 40:18–19.

10:9 Silver beaten from Tarshish is brought A distant trading port; likely a Phoenician colony in Spain. See note on Jonah 1:3.

gold from Uphaz The location of Uphaz is unknown. It is mentioned again in Dan 10:5, also in connection with high-quality gold.

Blue and purple The high cost of purple dye made wearing the color too expensive for any but the most wealthy, so it came to be associated with the high status of royalty and divinity.

Gods who did not make the heavens Divine sovereignty belongs to Yahweh, the God who made all things.

10:12 the maker of the earth by his power The poetry in Jer 10:12–16 is repeated in 51:15–19.

who created the world by his wisdom Compare Prov 3:18–19; 8:22–31.

he stretched out heaven One of the most common poetic images describing Yahweh’s creative work is this picture of Him stretching out the heavens like a curtain or tent. Compare Psa 104:2; Job 9:8; Isa 40:22; 42:5; 44:24; 45:12; Zech 10:12.

10:13 He makes lightning for the rain While biblical poetry commonly appropriates Semitic storm god imagery for Yahweh, the idea that He maintains storehouses of water for rain, hail, and snow is not a common ancient Near Eastern motif. It is a common biblical motif, however. The imagery closely echoes Deut 28:12; Pss 33:7; 135:7; and Job 38:22.

10:14 is stupid, without knowledge Recalls the sentiment of Jer 9:12, 23, where abandoning Yahweh is the ultimate folly, and true wisdom comes from recognizing and acknowledging His sovereignty.

is ashamed by his divine image Compare Isa 42:17.

no breath in them The ruach is the animating life force absent from the idols. See note on Ezek 37:5.

10:16 The portion of Jacob Refers to Yahweh Himself as the Israelites’ inheritance. Compare Psa 16:5.

Yahweh of hosts A title identifying God as leader of the heavenly armies—and also ultimately in authority over earthly armies. See note on Jer 6:6.

10:17 your bundle The reference points both to the baggage of refugees fleeing to the safety of the city during an invasion and to the captured prisoner of war heading into exile.

10:18 Look, I am about to sling out A reference to judgment by scattering (compare Deut 28:64) but with military connotations using the Hebrew root related to the sling as a weapon (see 1 Sam 17:49; 25:29).

10:19 Woe to me, because of my wound Jerusalem expresses grief over her loss.

10:20 My children have gone out from me Jerusalem laments the loss of her inhabitants. The imagery of restoration in Isa 54:1–2 reverses the destruction here almost identically, restoring children and stretching out the tent with cords and curtains.

10:21 the shepherds have become stupid Judah’s leaders are metaphorically depicted as shepherds who should be caring for their flock, the people. The same metaphor is used in Jer 3:15 and Ezek 34. See Ezek 34:2 and note.

they do not seek Yahweh Compare 1 Kgs 22:5, where Jehoshaphat of Judah is portrayed as the faithful king who wants to inquire of Yahweh as opposed to Ahab, who does not want to hear the true message. On Jehoshaphat, see 2 Chr 17:3.

10:22 the land of the north See note on Jer 6:1. The motif of disaster from the north also appears in 1:13–15; 4:6; and 6:1–9.

a lair of jackals The presence of scavengers like jackals indicates desolation. Compare 9:11; Isa 34:13.

10:25 Pour out your wrath on the nations The language resembles imprecatory psalms that ask Yahweh for vengeance on enemies. See note on Psa 109:1–31.