Thesis: The present paper identifies the historical and literary cues in the text and argues that these cues suggest a Babylonian exilic setting for the passage.
The relationship between MT-Jer 10:1–16 and its literary and historical contexts continues to pose challenges to interpreters. In a literary block (chs 7–10) dominated by a message of judgment against Judah, 10:1–16 presents a seemingly abrupt shift to praise. Compounding this abrupt shift to praise, one is faced with the ambiguous background of the text and whether it originated in light of impending exile or in relation to those already experiencing exile (cf. ch 29). The present paper identifies the historical and literary cues in the text and argues that these cues suggest a Babylonian exilic setting for the passage.
Two main historical elements support associating 10:1–16 with a Babylonian context. First, the passage’s satirical description of idolatry reflects Mesopotamian image-making rather than Canaanite. Second, the verses added to MT-Jer 10:1–16 are all hymnic. This complements James Crenshaw’s influential work on the stream of doxological affirmations in the prophetic corpus that reflect an exilic setting and emphasize YHWH of Host’s creational authority.
Several literary elements in the passage and its surrounding literary block of chs. 7–10 also point to an exilic setting for the passage. The first cue for a Babylonian setting is 8:19, where the people’s cry is heard from Babylon. This detail allows for the possibility of other passages in this block to be associated with the same setting. Additionally, the addressee of “House of Israel” (10:1) is associated with judgment in previous verses (9:24–25). The prophet has consistently accused Israel regarding the issue of idolatry and their utter lack of wisdom. For 10:1–16 to praise God in light of his just judgment of unwise idol worshippers thus suggests that Israel is among those who have been judged. Furthermore, 10:17 reveals a panicked scene of military disaster as Jerusalem’s judgment has finally arrived, while 10:18–25 moves the audience toward preparation for exile and the proper response to disaster. Additionally, the words of 10:12–16 are later associated with Babylon in 51:15–19 (cf. 10:25).
While there is no obvious indication of an exilic setting, such as in the prophet’s letter to the exiles in ch. 29, the historical and literary elements in MT-Jer suggest an exilic setting for the rhetorical situation of 10:1–16. The passage contrasts the foolishness of idolatry and the wisdom of YHWH and those who worship him. As such, the doxology contributes to our understanding of the relationship between wisdom and worship for the church today. Wisdom leads one to the exclusive worship of God as the sole Creator and ruler of the cosmos. Such praise is one of the distinguishing markers of God’s people. Conversely, foolishness depends on objects that have no creational authority because they are creations of human hands and have no power to save.
*Note: While it says I have a student membership, I am no longer a student. I am trying to get this corrected in the ETS system.