Jeremiah 10

Jer 10:1-25.

CONTRAST BETWEEN THE

IDOLS AND

JEHOVAH.

THE

PROPHET'S

LAMENTATION AND

PRAYER.

1. Israel--the Jews, the surviving representatives of the nation.

2. EICHORN thinks the reference here to be to some celestial portent

which had appeared at that time, causing the Jews' dismay. Probably the

reference is general, namely, to the Chaldeans, famed as astrologers,

through contact with whom the Jews were likely to fall into the same

superstition.

way--the precepts or ordinances

(Le 18:3;

Ac 9:2).

signs of heaven--The Gentiles did not acknowledge a Great First

Cause: many thought events depended on the power of the stars, which

some, as PLATO, thought to be endued with spirit

and reason. All heavenly phenomena, eclipses, comets, &c., are

included.

one cutteth a tree, &c.--rather, "It (that which they busy

themselves about: a sample of their 'customs') is a tree cut out of the

forest" [MAURER].

4. fasten . . . move not--that is, that it may stand upright without

risk of falling, which the god (!) would do, if left to itself

(Isa 41:7).

5. upright--or, "They are of turned work, resembling a palm tree"

[MAURER]. The point of comparison between the idol and the palm is in

the pillar-like uprightness of the latter, it having no branches except

at the top.

speak not--

(Ps 115:5).

cannot go--that is, walk

(Ps 115:7;

Isa 46:1, 7).

neither . . . do good--

(Isa 41:23).

6. none--literally, "no particle of nothing": nothing whatever; the

strongest possible denial

(Ex 15:11;

Ps 86:8, 10).

7.

(Re 15:4).

to thee doth it appertain--to Thee it properly belongs, namely, that

Thou shouldest be "feared" (taken out of the previous "fear Thee")

(compare

Eze 21:27).

He alone is the becoming object of worship. To worship any

other is unseemly and an infringement of His inalienable prerogative.

none--nothing whatever

(see on

Jer 10:6;

Ps 89:6).

8. altogether--rather, "all alike"

[MAURER]. Even the so-called

"wise" men

(Jer 10:7)

of the Gentiles are on a level with the brutes and "foolish,"

namely, because they connive at the popular idolatry (compare

Ro 1:21-28).

Therefore, in Daniel and Revelation, the world power is represented

under a bestial form. Man divests himself of his true humanity, and

sinks to the level of the brute, when he severs his connection

with God

(Ps 115:8;

Jon 2:8).

stock is a doctrine of vanities--The stock (put for the worship of

all idols whatever, made out of a stock) speaks for itself that the

whole theory of idolatry is vanity

(Isa 44:9-11).

CASTALIO translates, "the very wood itself

confuting the vanity" (of the idol).

9. Everything connected with idols is the result of human effort.

Silver spread--(See on

Isa 30:22;

Isa 40:19).

Tarshish--Tartessus, in Spain, famed for precious metals.

Uphaz--

(Da 10:5).

As the Septuagint in the Syrian Hexapla in the

Margin, THEODOTUS, the Syrian and

Chaldee versions have "Ophir," GESENIUS thinks "Uphaz" a colloquial corruption (one

letter only being changed) for "Ophir." Ophir, in

Ge 10:29,

is mentioned among Arabian countries. Perhaps Malacca is the country

meant, the natives of which still call their gold mines Ophirs. HEEREN thinks Ophir the general name for the rich

countries of the south, on the Arabian, African, and Indian coasts;

just as our term, East Indies.

cunning--skilful.

10. true God--literally, "God Jehovah is truth"; not merely true, that is, veracious, but truth in the reality of His essence, as

opposed to the "vanity" or emptiness which all idols are

(Jer 10:3, 8, 15;

2Ch 15:3;

Ps 31:5;

1Jo 5:20).

living God--

(Joh 5:26;

1Ti 6:17).

He hath life in Himself which no creature has. All else "live in Him"

(Ac 17:28).

In contrast to dead idols.

everlasting--

(Ps 10:16).

In contrast to the temporary existence of all other objects of

worship.

11. This verse is in Chaldee, Jeremiah supplying his countrymen

with a formula of reply to Chaldee idolaters in the tongue most

intelligible to the latter. There may be also derision intended in

imitating their barbarous dialect.

ROSENMULLER objects to this view,

that not merely the words put in the mouths of the Israelites, but

Jeremiah's own introductory words, "Thus shall ye say to them," are

in Chaldee, and thinks it to be a marginal gloss. But it is

found in all the oldest versions. It was an old Greek saying:

"Whoever thinks himself a god besides the one God, let him make another

world"

(Ps 96:5).

shall perish--

(Isa 2:18;

Zec 13:2).

these heavens--the speaker pointing to them with his fingers.

12. Continuation of

Jer 10:10,

after the interruption of the thread of the discourse in

Jer 10:11

(Ps 136:5, 6).

13. Literally, "At the voice of His giving forth," that is, when He

thunders.

(Job 38:34;

Ps 29:3-5).

waters--

(Ge 1:7)

--above the firmament; heavy rains accompany thunder.

vapours . . . ascend--

(Ps 135:7).

treasures--His stores.

14. in his knowledge--"is rendered brutish by his skill,"

namely, in idol-making

(Jer 10:8, 9).

Thus the parallel, "confounded by the graven image," corresponds

(so

Jer 51:17).

Others not so well translate, "without knowledge," namely, of

God (see

Isa 42:17; 45:16;

Ho 4:6).

15. errors--deceptions; from a Hebrew root, "to stutter"; then

meaning "to mock."

their visitation they--When God shall punish the idol-worshippers

(namely, by Cyrus), the idols themselves shall be destroyed

[ROSENMULLER]

(Jer 10:11).

16. portion--from a Hebrew root, "to divide." God is

the all-sufficient Good of His people

(Nu 18:20;

Ps 16:5; 73:26;

La 3:24).

not like them--not like the idols, a vain object of trust

(De 32:31).

former of all things--the Fashioner (as a potter,

Isa 64:8)

of the universe.

rod of his inheritance--The portion marked off as His inheritance by

the measuring rod

(Eze 48:21).

As He is their portion, so are they His portion

(De 32:9).

A reciprocal tie (compare

Jer 51:19;

Ps 74:2,

Margin). Others make "rod" refer to the tribal rod or

scepter.

17. wares--thine effects or movable goods

(Eze 12:3).

Prepare for migrating as captives to Babylon. The address is to

Jerusalem, as representative of the whole people.

inhabitant of the fortress--rather, "inhabitress of the

fortress." Though thou now seemest to inhabit an impregnable

fortress, thou shalt have to remove. "The land" is the champaign

region opposed to the "fortified" cities. The "fortress" being taken,

the whole "land" will share the disaster. HENDERSON translates, "Gather up thy packages from

the ground." ROSENMULLER, for "fortress,"

translates, "siege," that is, the besieged city. The various articles,

in this view, are supposed to be lying about in confusion on the ground

during the siege.

18. sling out--expressing the violence and suddenness of the removal to

Babylon. A similar image occurs in

Jer 16:13;

1Sa 25:29;

Isa 22:17, 18.

at this once--at this time, now.

find it so--find it by experience, that is, feel it

(Eze 6:10).

MICHAELIS translates, "I will bind them together

(as in a sling) that they may reach the goal" (Babylon). English

Version is best: "that they may find it so as I have said"

(Nu 23:19;

Eze 6:10).

19. Judea bewails its calamity.

wound--the stroke I suffer under.

I must bear--not humble submission to God's will

(Mic 7:9),

but sullen impenitence. Or, rather, it is prophetical of their ultimate

acknowledgment of their guilt as the cause of their calamity

(La 3:39).

20. tabernacle is spoiled--metaphor from the tents of nomadic life;

as these are taken down in a few moments, so as not to leave a vestige

of them, so Judea

(Jer 4:20).

cords--with which the coverings of the tent are extended.

curtains--tent-curtains.

21. pastors--the rulers, civil and religious. This verse gives the

cause of the impending calamity.

22. bruit--rumor of invasion. The antithesis is between

the voice of God in His prophets to whom they turned a deaf ear, and

the cry of the enemy, a new teacher, whom they must hear

[CALVIN].

north country--Babylon

(Jer 1:15).

23. Despairing of influencing the people, he turns to God.

way of man not in himself--

(Pr 16:1; 20:24;

Jas 4:13, 14).

I know, O Jehovah, that the march of the Babylonian conqueror against

me (Jeremiah identifying himself with his people) is not at his own

discretion, but is overruled by Thee

(Isa 10:5-7;

compare

Jer 10:19).

that walketh--when he walketh, that is, sets out in any undertaking.

direct . . . steps--to give a prosperous issue to

(Ps 73:23).

24, 25. Since I (my nation) must be corrected

(justice requiring it because of the deep guilt of the nation),

I do not deprecate all chastisement, but pray only for moderation in it

(Jer 30:11;

Ps 6:1; 38:1);

and that the full tide of Thy fury may be poured out on the heathen

invaders for their cruelty towards Thy people.

Ps 79:6, 7,

a psalm to be referred to the time of the captivity, its composer

probably repeated this from Jeremiah. The imperative, "Pour out," is

used instead of the future, expressing vividly the certainty of

the prediction, and that the word of God itself effects its own

declarations. Accordingly, the Jews were restored after

correction; the Babylonians were utterly extinguished.

know thee . . . call . . . on thy name--Knowledge of God is the

beginning of piety; calling on Him the fruit.

heathen . . . Jacob--He reminds God of the distinction He has made

between His people whom Jacob represents, and the heathen aliens.

Correct us as Thy adopted sons, the seed of Jacob; destroy them as

outcasts

(Zec 1:14, 15, 21).