Exegetical and Hermeneutical Commentary of Jeremiah 10:12
He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
12, 13. The creation of all things, and in particular the phenomena of the tempest, are appealed to as signs of Jehovah’s supremacy.
Fuente: The Cambridge Bible for Schools and Colleges
12 16. Repeated Jer 51:15-19.
Fuente: The Cambridge Bible for Schools and Colleges
Discretion – Or, understanding. The three attributes ascribed to the Creator are very remarkable. The creation of the earth, the material world, is an act of power; the establishing, i. e., the ordering and arranging it as a place fit for mans abode, is the work of his wisdom; while the spreading out the heavens over it like a tent is an act of understanding, or skill. Naturally, the consideration of these attributes has led many to see here an allusion to the Holy Trinity.
Fuente: Albert Barnes’ Notes on the Bible
In this and the next verse the prophet enumerates some particulars wherein he is transcendently above all creatures which he hath made, much more above idols, which are the works of mans hands.
The earth, Act 14:15, i.e. the whole globe, consisting of waters as well as earth.
By his power: it must needs speak an almighty power to make such a vast body; where would the idols have found materials of which to have composed such a body and bulk? the true God was not at a loss, he drew them out of nothing, and commanded them into a being by the word of his power, Gen 1:1.
He hath established the world by his wisdom; either he hath made it firm, solid, and unmovable, i.e. off from its basis, or rather centre; (for it is out of our sphere and province here to meddle either with the fixation or the motion of it, that is left to the old and new philosophers to dispute among themselves;) or else by establishing we understand he hath appointed it its use, or hath prepared it to be every way subservient to the inhabitants thereof, both as to delight in prospect, and varieties of recreation, by its ornamental parts in mountains, little hills, woods, meadows, fields, &c., and necessity to accommodate man and beast with all things useful, both for habitation and provision, to sustain the natural life, and to praise and magnify the founder of it, Gen 1:11,12; all which cannot choose but greatly manifest the unsearchable wisdom of God. And hath stretched out the heavens by his discretion: these are
stretched out, i.e. expanded and spread over our head, through the whole circumference of the earth, with all their glorious furniture, and varieties of motions, moving regularly in their several orbs, i.e. not varying the least degree, either in time or space, from the order and law that God hath set them, even in those which are more eccentric and erratic; which must needs argue an unparalleled skill and understanding in God, which the word discretion doth here properly signify, Exo 36:1; Job 12:13; all which are his handiwork, and do declare his glory, Psa 19:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Continuation of Jer10:10, after the interruption of the thread of the discourse inJer 10:11 (Psa 136:5;Psa 136:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He hath made the earth by his power,…. The Targum considers these words as a continuation of the answer of the Jews to the Chaldeans, paraphrasing them thus,
“and so shall ye say unto them, `we worship him who hath made the earth by his power’:”
who stands opposed to the gods that made not the heavens and the earth, that had no title to deity, nor right to worship; but the true God has both; and his making the earth out of nothing, and hanging it upon nothing, and preserving it firm and stable, are proofs of his almighty power, and so of his deity; and consequently that he ought to be worshipped, and he only.
He hath established the world by his wisdom; upon the rivers and floods; or he hath poised it in the air; or he hath disposed it in an orderly, regular, and beautiful manner, as the word u used signifies; by making it terraqueous, partly land, and partly water; by opening in it fountains and rivers; by diversifying it with hills and vales, with wood and arable land, c. all which show the wisdom as well as the power of God.
And hath stretched out the heavens by his discretion; as a canopy over the earth, as a tent to dwell in; and which is beautifully bespangled with the luminaries in it; hence it has the name of expanse, or the firmament of heaven.
u “aptavit”, Cocceius; “preparans”, Schmidt; a “aptavit, disposuit”, Gussetius.
Fuente: John Gill’s Exposition of the Entire Bible
Jeremiah speaks now again in Hebrew, for he on purpose spoke in Chaldee, to shew that the ungodly were not to be given way to, if they blasphemed and wantonly derided the holy name of God. But as it is necessary that the confession of the mouth should proceed from faith, as fruit from the root, the Prophet here reminds the Israelites that there is but one true God; for, besides him who created the earth, set in order the world, and extended the heavens, there is no other to be found. Since, then, this cannot be said except of one, it follows that all the deities which the world devises for itself, are false and mere inventions of Satan, by which he deludes mankind. And doubtless no one can courageously oppose such errors, except he who believes in the one true God. We know that there were formerly some among the philosophers who jocularly and facetiously ridiculed the delirious notions of the vulgar; but no one in earnest undertook this cause, nor could they take upon themselves the defense of God’s glory, for he was unknown to them. It is therefore necessary, as I have said, that we should be really and truly grounded in the faith before the building can be carried on; for the profession, by which we ascribe glory to God, is, as it were, the superstructure, but faith, concealed within the heart, is the foundation.
We now then understand the Prophet’s design in saying, that there is but one, who made the earth. He speaks indeed concisely; but what tie says has more force, when he does not mention God’s name, but sets before us his power, as though he had said, “There is one, there is one, who has created the earth; there is one, who has set in order the world and extended the heavens; as these things cannot be ascribed to many, it follows that men are very absurd in imagining that there are various gods.”
He says that God created the earth by his power He alludes to the solid state of the earth. The philosophers indeed hold that the earth stands naturally in the middle of creation, as it is the heaviest element; and the reason they give that the earth is suspended in mid-air, is, because the center of the world attracts what is most heavy; and these things indeed they wisely discuss. Yet we must go further: for the center of the earth is not the main part of creation; it hence follows that the earth has been suspended in the air, because it has so pleased God. When, therefore, the Prophet commends God’s power in fixing the earth, he refers to its firm state.
He then adds, There is one who hath by his wisdom set the world in order He does not indeed say that He is one, but this is what is implied. Though the term תבל, tabel, is taken for the earth, it has yet a wider meaning. The Prophet, I have no doubt, includes in it at least the sea. And we know that the Spirit has not spoken in the Law and the Prophets with rigorous exactness, but in a style suited to the common capacities of men. He says then that the world was set in order by God’s wisdom: for it is wonderful how the waters mingle with the earth, and yet retain their own habitation, and are restrained from covering the earth: in the earth also itself there is amazing variety; we see in one part mountains, in another small hills; there are meadows, forests, and fields for corn. Indeed, man’s industry contributes to this variety; but we see how God hath fitted the earth for different purposes, here then shines forth the wonderful wisdom of God. When again he speaks of the heavens, he says, that they have been expanded by God’s knowledge, He indeed employs various expressions, but he means the same thing, — that God’s singular wisdom may be seen in the earth and in the heavens.
Some connect the following verse and explain the verb נטה nuthe, differently, — that God extends the heavens when he covers them with clouds; for the verb תתו , tatu, which means the same thing, follows: but the infinite mood is often to be taken for the preterite. As then this is a strained explanation, and too far-fetched, I reject it. The Prophet, no doubt, speaks of the original formation of the heavens: for when God covers the heavens with clouds, their true form does not appear; besides, the meaning of the verb is perverted, when taken to express the obscuring of the heavens by clouds. They who will impartially examine the passage, will be ready to admit, that the Prophet speaks of the expanding of the heavens. So the Scripture everywhere sets forth God’s wisdom as displayed by this wonderfill workmanship; and the heaven is said to have been expanded over the earth, so that it covers it around. (Psa 104:6.)
Now, though Jeremiah mentions only the word “heavens,” yet he includes the wonders which appear in them, such as that the sun performs its daily course — that it changes its track daily — that the planets have two motions — that they appear in different parts — and that the sun seems now to ascend and then to descend. In short, Jeremiah here extols all the secrets of astrology, when he says, that the heavens have been expanded by God, and expanded with singular and incomparable wisdom. Though, then, he only briefly touches on this wonderful workmanship of God, yet he would have us carefully to dwell on it in our meditations; for all errors and all fancies will soon vanish, when we duly consider the power and wisdom of God, as manifested in the creation of the heavens and of the earth, and in the order observable in the world.
Fuente: Calvin’s Complete Commentary
(12) He hath made . . . he hath established.The words are participial in form, making . . . establishing, and complete the list of divine attributes in Jer. 10:10, contrasting the creative might of Jehovah with the impotence of the gods of the heathen.
The world.As contrasted with the material earth, the inhabited world, the world considered in its relation to man, as in Pro. 8:31.
Discretion.Better, skill.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
MANIFESTATIONS OF JEHOVAH’S ALMIGHTINESS, Jer 10:12-16.
12. Power wisdom discretion This enumeration of the natural attributes of God as exhibited in the material creation is interesting. They are graded one above the other in true logical order. As through a window we look through this verse, and see how the revelations of God in his word and in his works are one; or if, in any sense, they are two, they are still harmonious. First, “power,” and its product is the dead earth; then “wisdom,” and its product is the organized world; finally, “discretion,” or constructive skill, and its product is the universe, with all its adjustments and the mutual adaptations of its various parts.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 10:12 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
Ver. 12. He hath made the earth by his power. ] Here we have the true philosophy and right origin of things: Felix qui potuit rerum cognoscere causas. Almighty God made the earth, the main bulk and body of it. Gen 1:1 He alone is the powerful Creator, the provident Disposer, the prudent Preserver of all things both in heaven and in earth; therefore the only true God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 10:12-16
12It is He who made the earth by His power,
Who established the world by His wisdom;
And by His understanding He has stretched out the heavens.
13When He utters His voice, there is a tumult of waters in the heavens,
And He causes the clouds to ascend from the end of the earth;
He makes lightning for the rain,
And brings out the wind from His storehouses.
14Every man is stupid, devoid of knowledge;
Every goldsmith is put to shame by his idols;
For his molten images are deceitful,
And there is no breath in them.
15They are worthless, a work of mockery;
In the time of their punishment they will perish.
16The portion of Jacob is not like these;
For the Maker of all is He,
And Israel is the tribe of His inheritance;
The LORD of hosts is His name.
Jer 10:12-16 This is a passage about God as creator. In this passage it is He who gives and controls water, which was a very important theological issue in the agricultural Ancient Near East. Water was part of the Babylonian creation myth and the Canaanite creation myth. The Canaanite god, Ba’al, was supposedly the storm god that provided water (i.e., life). Contrary to both of these myths, YHWH is the creator, sustainer, and provider of rain and water.
Jer 10:12 It is He who made the earth by His power,
Who established the world by His wisdom This is an emphasis on God as creator (cf. Jer 10:16). Jer 10:12-16 are repeated in Jer 51:15-19. The theological assertion that YHWH established the world by wisdom comes from Pro 8:22-31. This is the OT background for Joh 1:1-14.
Jer 10:14-15 These verses continue the ridicule of idols (cf. Jer 10:3-5). The term breath is a play on the term for spirit (cf. Ezekiel 37).
SPECIAL TOPIC: SPIRIT IN THE BIBLE
Jer 10:16 The portion of Jacob is not like these This refers to the God of Jacob (cf. Psa 73:26). Jacob’s name was changed to Israel (cf. Gen 32:28).
Israel is the tribe of His inheritance The KJV has the rod of His inheritance. This refers to the rod as a means of measurement or a standard. However, most English translations follow NASB.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
world = the habitable world. Hebrew. tebel.
discretion = understanding.
Fuente: Companion Bible Notes, Appendices and Graphics
hath made: Jer 32:17, Jer 51:15-19, Gen 1:1, Gen 1:6-9, Job 38:4-7, Psa 33:6, Psa 136:5, Psa 136:6, Psa 146:5, Psa 146:6, Psa 148:4, Psa 148:5, Joh 1:3, Col 1:16
established: Psa 24:2, Psa 78:69, Psa 93:1, Psa 119:90, Pro 3:19, Pro 30:4, Isa 45:18, Isa 49:8
stretched: Job 9:8, Job 26:7, Psa 104:2, Psa 104:24, Isa 40:22, Isa 42:5, Isa 44:24, Isa 45:12, Isa 48:13, Zec 12:1
Reciprocal: Gen 2:1 – Thus 1Ch 16:26 – the Lord 1Ch 16:30 – stable 2Ch 32:13 – were the gods Neh 9:6 – thou hast Job 12:13 – wisdom Job 36:5 – mighty Job 36:24 – magnify Job 37:16 – perfect Psa 19:1 – The heavens Psa 28:5 – operation Psa 96:5 – For Pro 8:27 – he prepared Pro 24:3 – it is Isa 31:2 – he also Isa 40:26 – who hath Isa 51:13 – that hath Jer 10:16 – former Jer 27:5 – made Jer 51:16 – he uttereth Joh 1:10 – and the world was
Fuente: The Treasury of Scripture Knowledge
Jer 10:12, He refers to the Lord who was named in verse 10. Three important qualifications are possessed by Him and were used In the formation of the universe; power, wisdom and discretion. The first made it possible for him to do the work, the second furnished him with tbe genera! Information as to how it should he done, and the third suggested the most useful or practical plan of the whole arrangement.
Fuente: Combined Bible Commentary
Jer 10:12-13. He hath made the earth, &c. Here follows a noble and lofty description of Gods power and providence, whereby he sets forth his infinite pre-eminence above all the dead and senseless idols of the world. When he uttereth his voice, &c. When he gives the word of command, and signifies his will and pleasure: see Job 38:34. Or, when he sends forth his thunder, called in Scripture the voice of God, the clouds immediately precipitate in torrents of rain, which, coming upon the ground that was scorched with heat before, not only cools and refreshes it, but renders it fruitful in all kinds of vegetable productions. He maketh lightnings with rain And as he causes the vapours to ascend up in clouds from every quarter of the earth, so he joins two contrary things together, ordaining great flashes of lightning to break forth with the rain; the latter, by its moisture, preventing the ill effects that might otherwise proceed from the heat of the former. And bringeth forth the winds out of his treasures As there is occasion for them, directing them all in such measures, and for such uses, as he thinks fit. In other words, He makes great and mighty winds to come from unknown places and causes, as if he brought them out of a hidden treasure, or repository, where they had been laid up till he had occasion for them. Lowth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Yahweh is the Creator. His power, wisdom, and understanding were responsible for creating and establishing the universe.