Jeremiah 10
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Jeremiah 10
Hear Ye the Word
1Hear ye the word which the LORD speaketh unto you, O house of Israel:
Jamieson-Fausset-Brown
CHAPTER 10
Jr 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.
CHAPTER 10
Jr 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.
Learn Not the Way of the Heathen
2Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
The way of the heathen. "Way" equivalent to "religion" (comp. ὁδὸς, Act_9:2, etc.). Be not dismayed at the signs of heaven; alluding to the astrological calculations based upon extraordinary appearances in the sky. Diodorus Siculus remarks 2.30)—and his statement is fully confirmed by the Babylonian cuneiform tablets—that "the appearance of comets, eclipses of the sun and moon, earthquakes, and in fact every kind of change occasioned by the atmosphere, whether good or bad, both to nations and to kings and private individuals [were omens of future events]." A catalogue of the seventy standard astrological tablets is to be found in the third volume of the British Museum collection of inscriptions. Among the items we read, "A collection of twenty-five tablets of the signs of heaven and earth, according to their good presage and their bad;" and again, "Tablets [regarding] the signs of the heaven, along with the star (comet) which has a corona in front and a tail behind; the appearance of the sky," etc. There can hardly be a doubt that the prophetic writer had such pseudo-science as this in his eye (see Professor Sayce, 'The Astronomy and Astrology of the Baby. Ionians, with translations of the tablets,' ere, in the Transactions of the Society of Biblical Archaeology, 3.145-339).
The way of the heathen. "Way" equivalent to "religion" (comp. ὁδὸς, Act_9:2, etc.). Be not dismayed at the signs of heaven; alluding to the astrological calculations based upon extraordinary appearances in the sky. Diodorus Siculus remarks 2.30)—and his statement is fully confirmed by the Babylonian cuneiform tablets—that "the appearance of comets, eclipses of the sun and moon, earthquakes, and in fact every kind of change occasioned by the atmosphere, whether good or bad, both to nations and to kings and private individuals [were omens of future events]." A catalogue of the seventy standard astrological tablets is to be found in the third volume of the British Museum collection of inscriptions. Among the items we read, "A collection of twenty-five tablets of the signs of heaven and earth, according to their good presage and their bad;" and again, "Tablets [regarding] the signs of the heaven, along with the star (comet) which has a corona in front and a tail behind; the appearance of the sky," etc. There can hardly be a doubt that the prophetic writer had such pseudo-science as this in his eye (see Professor Sayce, 'The Astronomy and Astrology of the Baby. Ionians, with translations of the tablets,' ere, in the Transactions of the Society of Biblical Archaeology, 3.145-339).
3For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
The Pulpit Commentary
The customs of the people. "People" should, as usual, be corrected into peoples—the heathen nations are referred to. The Hebrew has "the statutes;" but the Authorized Version is substantially right, customs having a force as of iron in Eastern countries. It seems to be implied that the "customs" are of religious origin
in a field of cucumbers. This is the interpretation given to our passage in Verse 70 of the apocryphal Epistle o! Jeremiah (written in the Maccabean period, evidently with reference to our prophecy), and is much more striking than the rival translation, "like a palm tree of turned work," i.e. stiff, immovable. They must needs be borne … they cannot do evil; a reminiscence, apparently, of Isa_46:7; Isa_41:23.
The customs of the people. "People" should, as usual, be corrected into peoples—the heathen nations are referred to. The Hebrew has "the statutes;" but the Authorized Version is substantially right, customs having a force as of iron in Eastern countries. It seems to be implied that the "customs" are of religious origin
in a field of cucumbers. This is the interpretation given to our passage in Verse 70 of the apocryphal Epistle o! Jeremiah (written in the Maccabean period, evidently with reference to our prophecy), and is much more striking than the rival translation, "like a palm tree of turned work," i.e. stiff, immovable. They must needs be borne … they cannot do evil; a reminiscence, apparently, of Isa_46:7; Isa_41:23.
4They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.
Jamieson-Fausset-Brown
4. fasten ... move not--that is, that it may stand upright without risk of falling, which the god (!) would do, if left to itself (Is 41:7).
4. fasten ... move not--that is, that it may stand upright without risk of falling, which the god (!) would do, if left to itself (Is 41:7).
5They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good.
Jamieson-Fausset-Brown
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--(Psa 115:5).
cannot go--that is, walk (Psa 115:7; Is 46:1, 7).
neither ... do good--(Is 41:23).
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--(Psa 115:5).
cannot go--that is, walk (Psa 115:7; Is 46:1, 7).
neither ... do good--(Is 41:23).
There Is None Like Unto Thee, O LORD
6Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.
Jamieson-Fausset-Brown
6. none--literally, "no particle of nothing": nothing whatever; the strongest possible denial (Ex 15:11; Psa 86:8, 10).
6. none--literally, "no particle of nothing": nothing whatever; the strongest possible denial (Ex 15:11; Psa 86:8, 10).
The Pulpit Commentary
Forasmuch as there is none; rather, so that, etc. But practically it is merely a strengthened negative. There is none like unto thee; none, that is, among those who claim to have Divine power (comp. the phrase, "God of gods," Deu_10:17; Psa_136:2). It would appear from some passages, however, as if the heathen did not worship mere nonentities (though idols are sometimes called "things of naught," e.g. ten times by Isaiah) by comparison with Jehovah, but that there was a dark background of awful personal or quasi-personal reality (e.g. Deu_4:7; 2Ch_28:23).
Forasmuch as there is none; rather, so that, etc. But practically it is merely a strengthened negative. There is none like unto thee; none, that is, among those who claim to have Divine power (comp. the phrase, "God of gods," Deu_10:17; Psa_136:2). It would appear from some passages, however, as if the heathen did not worship mere nonentities (though idols are sometimes called "things of naught," e.g. ten times by Isaiah) by comparison with Jehovah, but that there was a dark background of awful personal or quasi-personal reality (e.g. Deu_4:7; 2Ch_28:23).
7Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee.
Jamieson-Fausset-Brown
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 Jr 10:6; Psa 89:6).
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 Jr 10:6; Psa 89:6).
The Pulpit Commentary
O King of nations. As time went on, the sacred writers became more and more distinct in their assertions of the truth that Jehovah, the Self-revealing God, is not Israel's King only, but also of the world (comp. Psa_22:28; Psa_47:7, Psa_47:8; Psa_96:10). To thee doth it appertain; viz. that men should fear thee. Forasmuch as, etc. (see above, on Jer_10:6). Among all the wise men. "Men" is supplied, but doubtless rightly. It is a contest—how unequal a one!—between Jehovah and the sages of the heathen (comp. "Yet he also is wise," Isa_31:2).
O King of nations. As time went on, the sacred writers became more and more distinct in their assertions of the truth that Jehovah, the Self-revealing God, is not Israel's King only, but also of the world (comp. Psa_22:28; Psa_47:7, Psa_47:8; Psa_96:10). To thee doth it appertain; viz. that men should fear thee. Forasmuch as, etc. (see above, on Jer_10:6). Among all the wise men. "Men" is supplied, but doubtless rightly. It is a contest—how unequal a one!—between Jehovah and the sages of the heathen (comp. "Yet he also is wise," Isa_31:2).
8But they are altogether brutish and foolish: the stock is a doctrine of vanities.
Jamieson-Fausset-Brown
8. altogether--rather, "all alike" [Maurer]. Even the so-called "wise" men (Jr 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 (Psa 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 (Is 44:9-11). Castalio translates, "the very wood itself confuting the vanity" (of the idol).
8. altogether--rather, "all alike" [Maurer]. Even the so-called "wise" men (Jr 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 (Psa 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 (Is 44:9-11). Castalio translates, "the very wood itself confuting the vanity" (of the idol).
The Pulpit Commentary
Brutish and foolish. In fact, the original meaning of the idolatrous religions had begun, probably, to fade, and the worship of Bel and Nebo had become (as the worship of the Egyptian gods became at a later period) increasingly formal and ritualistic. The stock is a doctrine of vanities; rather, an instruction of vanities; i.e. all that the idols can teach is vanities. Against this is the plural ("vanities," not vanity); it is more natural (and also more in accordance with usage; comp. Gen_41:26, Hebrew) to render, the instruction of the vanities is wooden ("vanities" has the constant technical sense of "idols;" see Jer_8:19; Jer_14:22; Deu_32:21; Psa_31:6). The clause then furnishes a reason for the folly of the heathen; how should they attain to more than a "wooden" knowledge, when the idols themselves are but wood? A bitter truth in an ironical form.
Brutish and foolish. In fact, the original meaning of the idolatrous religions had begun, probably, to fade, and the worship of Bel and Nebo had become (as the worship of the Egyptian gods became at a later period) increasingly formal and ritualistic. The stock is a doctrine of vanities; rather, an instruction of vanities; i.e. all that the idols can teach is vanities. Against this is the plural ("vanities," not vanity); it is more natural (and also more in accordance with usage; comp. Gen_41:26, Hebrew) to render, the instruction of the vanities is wooden ("vanities" has the constant technical sense of "idols;" see Jer_8:19; Jer_14:22; Deu_32:21; Psa_31:6). The clause then furnishes a reason for the folly of the heathen; how should they attain to more than a "wooden" knowledge, when the idols themselves are but wood? A bitter truth in an ironical form.
9Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are all the work of cunning men.
Jamieson-Fausset-Brown
9. Everything connected with idols is the result of human effort.
Silver spread--(See on Is 30:22; Is 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.
9. Everything connected with idols is the result of human effort.
Silver spread--(See on Is 30:22; Is 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.
The Pulpit Commentary
This verse apparently once followed Jer_10:5. Like Jer_10:7 and Jer_10:8, it is omitted in the Septuagint. Silver spread into plates, etc. The silver and gold were meant for the coating of the wooden image (comp. Isa_30:22; Isa_40:19). Tarshish; i.e. Tartessus, in south-west Spain, between the two mouths of the Baetis, or Guadal-quivir. Gold from Uphaz. A place bearing this name, or anything like it, is not known from other sources than the Old Testament writings; and hence a corruption of the text has naturally been suspected (Ophir into Uphaz). As, however, r and z are not easily confounded, either in the earlier or the later Hebrew characters, this view must be abandoned, though it has the authority of several ancient versions of this passage (including the Peshite and the Targum). The name occurs again in Dan_10:5. The Peshite, moreover, curiously enough, translates zahab mufaz in 1Ki_10:18 (Authorized Version, "the best gold") by "gold from Ophir." Blue and purple. The Hebrew has no word, strictly speaking, for either "blue" or "purple." Both these words here used probably express coloring matter rather than colors (this is certain of the latter word, which properly designates a kind of mussel, the shell of which yielded dye). The first produced a violet purple, the second a reddish purple.
This verse apparently once followed Jer_10:5. Like Jer_10:7 and Jer_10:8, it is omitted in the Septuagint. Silver spread into plates, etc. The silver and gold were meant for the coating of the wooden image (comp. Isa_30:22; Isa_40:19). Tarshish; i.e. Tartessus, in south-west Spain, between the two mouths of the Baetis, or Guadal-quivir. Gold from Uphaz. A place bearing this name, or anything like it, is not known from other sources than the Old Testament writings; and hence a corruption of the text has naturally been suspected (Ophir into Uphaz). As, however, r and z are not easily confounded, either in the earlier or the later Hebrew characters, this view must be abandoned, though it has the authority of several ancient versions of this passage (including the Peshite and the Targum). The name occurs again in Dan_10:5. The Peshite, moreover, curiously enough, translates zahab mufaz in 1Ki_10:18 (Authorized Version, "the best gold") by "gold from Ophir." Blue and purple. The Hebrew has no word, strictly speaking, for either "blue" or "purple." Both these words here used probably express coloring matter rather than colors (this is certain of the latter word, which properly designates a kind of mussel, the shell of which yielded dye). The first produced a violet purple, the second a reddish purple.
10But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.
Jamieson-Fausset-Brown
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 (Jr 10:3, 8, 15; 2Ch 15:3; Psa 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--(Psa 10:16). In contrast to the temporary existence of all other objects of worship.
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 (Jr 10:3, 8, 15; 2Ch 15:3; Psa 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--(Psa 10:16). In contrast to the temporary existence of all other objects of worship.
The Pulpit Commentary
The true God; literally, a God in truth, the accusative of apposition being chosen instead of the usual genitive construction, to emphasize the idea of "truth."
The true God; literally, a God in truth, the accusative of apposition being chosen instead of the usual genitive construction, to emphasize the idea of "truth."
11Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.
Jamieson-Fausset-Brown
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" (Psa 96:5).
shall perish--(Is 2:18; Zec 13:2).
these heavens--the speaker pointing to them with his fingers.
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" (Psa 96:5).
shall perish--(Is 2:18; Zec 13:2).
these heavens--the speaker pointing to them with his fingers.
The Pulpit Commentary
Thus shall ye say, etc. This verse is, unlike the rest of the chapter, written in Chaldee, and greatly interrupts the connection. Whether it is a fragment of a Targum (or Chaldee paraphrase) representing a Hebrew verse really written by Jeremiah, or whether it is a marginal note by some scribe or reader which has found its way by accident into the text, cannot be positively determined. What is certain is that it is not in its right place, though it already stood here when the Septuagint Version of Jeremiah was made. To argue, with the 'Speaker's Commentary,' that the latter circumstance is decisive of the correctness of the passage in its present position, implies a view of the unchangeableness of the text in the early centuries which few leading scholars will admit.
Thus shall ye say, etc. This verse is, unlike the rest of the chapter, written in Chaldee, and greatly interrupts the connection. Whether it is a fragment of a Targum (or Chaldee paraphrase) representing a Hebrew verse really written by Jeremiah, or whether it is a marginal note by some scribe or reader which has found its way by accident into the text, cannot be positively determined. What is certain is that it is not in its right place, though it already stood here when the Septuagint Version of Jeremiah was made. To argue, with the 'Speaker's Commentary,' that the latter circumstance is decisive of the correctness of the passage in its present position, implies a view of the unchangeableness of the text in the early centuries which few leading scholars will admit.
12He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
Jamieson-Fausset-Brown
12. Continuation of Jr 10:10, after the interruption of the thread of the discourse in Jr 10:11 (Psa 136:5, 6).
12. Continuation of Jr 10:10, after the interruption of the thread of the discourse in Jr 10:11 (Psa 136:5, 6).
The Pulpit Commentary
Repeated with a slight variation in Jer_51:15-19.
He hath made the earth, etc. (comp. the frequent references to the Divine creatorship in the latter part of Isaiah (Isa_40:22; Isa_42:5; Isa_44:24; Isa_45:12, Isa_45:18; Isa_51:13). By his discretion; rather, by his understanding.
Repeated with a slight variation in Jer_51:15-19.
He hath made the earth, etc. (comp. the frequent references to the Divine creatorship in the latter part of Isaiah (Isa_40:22; Isa_42:5; Isa_44:24; Isa_45:12, Isa_45:18; Isa_51:13). By his discretion; rather, by his understanding.
13When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.
Jamieson-Fausset-Brown
13. Literally, "At the voice of His giving forth," that is, when He thunders. (Job 38:34; Psa 29:3-5).
waters--(Ge 1:7)--above the firmament; heavy rains accompany thunder.
vapours ... ascend--(Psa 135:7).
treasures--His stores.
13. Literally, "At the voice of His giving forth," that is, when He thunders. (Job 38:34; Psa 29:3-5).
waters--(Ge 1:7)--above the firmament; heavy rains accompany thunder.
vapours ... ascend--(Psa 135:7).
treasures--His stores.
The Pulpit Commentary
When he uttereth his voice, etc. The phrase is difficult, but the Authorized Version probably gives the right sense. God's "voice" is the thunder (Psa_29:3), which is accompanied by the gathering of heavy clouds ("His pavilion round about him," Psa_18:11). He causeth the vapors to ascend, etc.; the storm-clouds coming up more and more thickly from the horizon. From this point the verse agrees with Psa_135:7 (the psalm is full of such reminiscences, and is obviously very late). Lightning's with rain; rather, for the rain. The lightning's are, as it were, the heralds or attendants of the rain. The wind out of his treasures; a noble figure, used elsewhere of the snow and hail (Job_38:22), and of the waters of the sea (Psa_33:7).
When he uttereth his voice, etc. The phrase is difficult, but the Authorized Version probably gives the right sense. God's "voice" is the thunder (Psa_29:3), which is accompanied by the gathering of heavy clouds ("His pavilion round about him," Psa_18:11). He causeth the vapors to ascend, etc.; the storm-clouds coming up more and more thickly from the horizon. From this point the verse agrees with Psa_135:7 (the psalm is full of such reminiscences, and is obviously very late). Lightning's with rain; rather, for the rain. The lightning's are, as it were, the heralds or attendants of the rain. The wind out of his treasures; a noble figure, used elsewhere of the snow and hail (Job_38:22), and of the waters of the sea (Psa_33:7).
14Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.
Jamieson-Fausset-Brown
14. in his knowledge--"is rendered brutish by his skill," namely, in idol-making (Jr 10:8, 9). Thus the parallel, "confounded by the graven image," corresponds (so Jr 51:17). Others not so well translate, "without knowledge," namely, of God (see Is 42:17; 45:16; Ho 4:6).
14. in his knowledge--"is rendered brutish by his skill," namely, in idol-making (Jr 10:8, 9). Thus the parallel, "confounded by the graven image," corresponds (so Jr 51:17). Others not so well translate, "without knowledge," namely, of God (see Is 42:17; 45:16; Ho 4:6).
The Pulpit Commentary
Before these natural miracles, all men, except those who have been enlightened by revelation, are without knowledge (so, and not in his knowledge, we ought to render); i.e. without insight into their origin and meaning (compare the overwhelming series of questions in the sublime theophany in Job, Jer_28:1-17 :39.). Every founder is confounded by, etc.; rather, every goldsmith is brought to shame by the graven image; for how can the work which has needed all the resources of his skill deliver him?
Before these natural miracles, all men, except those who have been enlightened by revelation, are without knowledge (so, and not in his knowledge, we ought to render); i.e. without insight into their origin and meaning (compare the overwhelming series of questions in the sublime theophany in Job, Jer_28:1-17 :39.). Every founder is confounded by, etc.; rather, every goldsmith is brought to shame by the graven image; for how can the work which has needed all the resources of his skill deliver him?
15They are vanity, and the work of errors: in the time of their visitation they shall perish.
Jamieson-Fausset-Brown
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] (Jr 10:11).
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] (Jr 10:11).
The Pulpit Commentary
The very essence of idols is vanity; they are unreal as "a breath;" they are, not so much the work of errors as a work of mockery, i.e. not opus rise dignum, but a work which rewards the efforts bestowed upon its production by disappointment.
The very essence of idols is vanity; they are unreal as "a breath;" they are, not so much the work of errors as a work of mockery, i.e. not opus rise dignum, but a work which rewards the efforts bestowed upon its production by disappointment.
16The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The LORD of hosts is his name.
Jamieson-Fausset-Brown
16. portion--from a Hebrew root, "to divide." God is the all-sufficient Good of His people (Nu 18:20; Psa 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, Is 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 Jr 51:19; Psa 74:2, Margin). Others make "rod" refer to the tribal rod or scepter.
16. portion--from a Hebrew root, "to divide." God is the all-sufficient Good of His people (Nu 18:20; Psa 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, Is 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 Jr 51:19; Psa 74:2, Margin). Others make "rod" refer to the tribal rod or scepter.
The Pulpit Commentary
The portion of Jacob; i.e. Jehovah. The phrase appears to have been coined at a lower level of religion, when every nation was supposed to have its own patron deity; just as the prophet says, ironically, to the fetish-worshippers of Israel, "Among the smooth stones of the stream is thy portion" (Isa_57:5), and Moses, in Deuteronomy (Deu_4:19), speaks of the host of heaven as having been "divided [i.e. assigned] unto all nations under the whole heaven." But, of course, the phrase is susceptible of a high, spiritual application (comp. Psa_16:5; Psa_142:5). God's people are, by their very conception, an ἐκλογὴ, chosen out by God, and choosing him, and not the world, for their portion. "Making the best of both worlds" is an object implicitly condemned by this consecrated phrase. The former of all things. How much more forcible is the original phrase: " … of the whole," i.e. the universe! "To form" is a phrase constantly used of God in the second part of Isaiah. The rod of his inheritance. "Rod" should rather be tribe. The twelve tribes had an inner unity, as contrasted with other peoples; comp. Psa_74:2 and Isa_63:17 ("tribes").
The portion of Jacob; i.e. Jehovah. The phrase appears to have been coined at a lower level of religion, when every nation was supposed to have its own patron deity; just as the prophet says, ironically, to the fetish-worshippers of Israel, "Among the smooth stones of the stream is thy portion" (Isa_57:5), and Moses, in Deuteronomy (Deu_4:19), speaks of the host of heaven as having been "divided [i.e. assigned] unto all nations under the whole heaven." But, of course, the phrase is susceptible of a high, spiritual application (comp. Psa_16:5; Psa_142:5). God's people are, by their very conception, an ἐκλογὴ, chosen out by God, and choosing him, and not the world, for their portion. "Making the best of both worlds" is an object implicitly condemned by this consecrated phrase. The former of all things. How much more forcible is the original phrase: " … of the whole," i.e. the universe! "To form" is a phrase constantly used of God in the second part of Isaiah. The rod of his inheritance. "Rod" should rather be tribe. The twelve tribes had an inner unity, as contrasted with other peoples; comp. Psa_74:2 and Isa_63:17 ("tribes").
Gather Up Thy Wares
17Gather up thy wares out of the land, O inhabitant of the fortress.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
This passage connects itself immediately with Jer_9:1-26; where the invasion of Judah and the dispersion of its inhabitants have been foretold. Here, after describing dramatically the departure of the latter into exile, the prophet reports a distinct revelation of the same fact, so that this can no longer be assumed to be mere imaginative rhetoric. The Jewish people is then introduced, lamenting her sad fate, but expressing resignation.
Gather up thy wares. "Wares" should rather be bundle. There is no allusion to trafficking. O inhabitant of the fortress; rather, thou that dwellest besieged.
This passage connects itself immediately with Jer_9:1-26; where the invasion of Judah and the dispersion of its inhabitants have been foretold. Here, after describing dramatically the departure of the latter into exile, the prophet reports a distinct revelation of the same fact, so that this can no longer be assumed to be mere imaginative rhetoric. The Jewish people is then introduced, lamenting her sad fate, but expressing resignation.
Gather up thy wares. "Wares" should rather be bundle. There is no allusion to trafficking. O inhabitant of the fortress; rather, thou that dwellest besieged.
18For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so.
Jamieson-Fausset-Brown
18. sling out--expressing the violence and suddenness of the removal to Babylon. A similar image occurs in Jr 16:13; 1Sa 25:29; Is 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).
18. sling out--expressing the violence and suddenness of the removal to Babylon. A similar image occurs in Jr 16:13; 1Sa 25:29; Is 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).
The Pulpit Commentary
I will sling out; a forcible image, to express the violence of the expulsion; comp. Isa_22:17, Isa_22:18 (Isa_22:17 needs correcting). At this once; rather, at this time (comp. Jer_16:21). Invasion was no novelty to the Jews, but had hitherto merely produced loss of goods rather than of personal liberty. That they may find it so; better, that they may feel it. Others supply as. the subject "Jehovah," comparing Psa_32:6, "In a time of finding. Jeremiah himself says, "Ye shall seek me, and shall find, when ye shall search for me with all your heart" (Jer_29:13 and Deu_4:29). Still, these passages are hardly quite parallel, as the object of the verb can be easily supplied from the connection. The Vulgate apparently reads the text with different vowels, for it renders ut inveniantur; the Septuagint has "that thy stroke may be found."
I will sling out; a forcible image, to express the violence of the expulsion; comp. Isa_22:17, Isa_22:18 (Isa_22:17 needs correcting). At this once; rather, at this time (comp. Jer_16:21). Invasion was no novelty to the Jews, but had hitherto merely produced loss of goods rather than of personal liberty. That they may find it so; better, that they may feel it. Others supply as. the subject "Jehovah," comparing Psa_32:6, "In a time of finding. Jeremiah himself says, "Ye shall seek me, and shall find, when ye shall search for me with all your heart" (Jer_29:13 and Deu_4:29). Still, these passages are hardly quite parallel, as the object of the verb can be easily supplied from the connection. The Vulgate apparently reads the text with different vowels, for it renders ut inveniantur; the Septuagint has "that thy stroke may be found."
19Woe is me for my hurt! my wound is grievous; but I said, Truly this is a grief, and I must bear it.
Jamieson-Fausset-Brown
19. Judea bewails its calamity.
wound--the stroke I suffer under.
I must bear--not humble submission to God's will (Mi 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).
19. Judea bewails its calamity.
wound--the stroke I suffer under.
I must bear--not humble submission to God's will (Mi 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).
The Pulpit Commentary
It is rather doubtful (as in the parallel passage, Jer_4:19-21) whether the speaker here is the prophet, or "the daughter of my people," who, in Jer_6:26, is called upon to "make most bitter lamentation." Of course, the prophet cannot dissociate himself from his people; and we rosy therefore, perhaps, consider both references united. Hurt; literally, breach; a term so used for political calamities. A grief; rather, my grief; but "grief" is meant to include both physical and mental sufferings (literally, my sickness).
It is rather doubtful (as in the parallel passage, Jer_4:19-21) whether the speaker here is the prophet, or "the daughter of my people," who, in Jer_6:26, is called upon to "make most bitter lamentation." Of course, the prophet cannot dissociate himself from his people; and we rosy therefore, perhaps, consider both references united. Hurt; literally, breach; a term so used for political calamities. A grief; rather, my grief; but "grief" is meant to include both physical and mental sufferings (literally, my sickness).
20My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
Jamieson-Fausset-Brown
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 (Jr 4:20).
cords--with which the coverings of the tent are extended.
curtains--tent-curtains.
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 (Jr 4:20).
cords--with which the coverings of the tent are extended.
curtains--tent-curtains.
The Pulpit Commentary
My tabernacle; rather, my tent. It is very striking how present to the minds of the Israelites was the consciousness of their pastoral origin. Hence the cry, "To your tents, O Israel" (1Ki_12:16); comp. also, "And the children of Israel dwelt in their tents, as aforetime" (2Ki_13:5). My cords … my curtains. The "cords ' are those which, by being fastened to poles and stakes, keep the tent steady; the "curtains," of course, are the covering of the tent (comp. Isa_54:2).
My tabernacle; rather, my tent. It is very striking how present to the minds of the Israelites was the consciousness of their pastoral origin. Hence the cry, "To your tents, O Israel" (1Ki_12:16); comp. also, "And the children of Israel dwelt in their tents, as aforetime" (2Ki_13:5). My cords … my curtains. The "cords ' are those which, by being fastened to poles and stakes, keep the tent steady; the "curtains," of course, are the covering of the tent (comp. Isa_54:2).
21For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
Jamieson-Fausset-Brown
21. pastors--the rulers, civil and religious. This verse gives the cause of the impending calamity.
21. pastors--the rulers, civil and religious. This verse gives the cause of the impending calamity.
The Pulpit Commentary
The pastors; i.e. the civil authorities (see on Jer_2:8). They shall not prosper; rather, they have not prospered; or, better still, they have not acted wisely, the notion of prospering being rather suggested than expressed (the same word is used in Isaiah lit. 13).
The pastors; i.e. the civil authorities (see on Jer_2:8). They shall not prosper; rather, they have not prospered; or, better still, they have not acted wisely, the notion of prospering being rather suggested than expressed (the same word is used in Isaiah lit. 13).
22Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons.
Jamieson-Fausset-Brown
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 (Jr 1:15).
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 (Jr 1:15).
The Pulpit Commentary
Behold … is come; rather; Hark! Tidings! Behold, it cometh! The tidings are that the foe is at hand, advancing with a great commotion, with clashing spears, prancing horses, and all the hubbub of a great army. A den of dragons; rather, of jackals (as Jer_9:11).
Behold … is come; rather; Hark! Tidings! Behold, it cometh! The tidings are that the foe is at hand, advancing with a great commotion, with clashing spears, prancing horses, and all the hubbub of a great army. A den of dragons; rather, of jackals (as Jer_9:11).
O LORD, I Know That the Way of Man Is Not in Himself
23O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.
Jamieson-Fausset-Brown
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 (Is 10:5-7; compare Jr 10:19).
that walketh--when he walketh, that is, sets out in any undertaking.
direct ... steps--to give a prosperous issue to (Psa 73:23).
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 (Is 10:5-7; compare Jr 10:19).
that walketh--when he walketh, that is, sets out in any undertaking.
direct ... steps--to give a prosperous issue to (Psa 73:23).
24O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
Jamieson-Fausset-Brown
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 (Jr 30:11; Psa 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. Psa 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).
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 (Jr 30:11; Psa 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. Psa 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).
25Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.
The Pulpit Commentary
These verses confirm the view taken above, of the speaker of this whole section. Jeremiah and the people, each is, in a sense, the speaker; but hero the prophetic faith seems to run rather in advance of that of his fellow-countrymen. They form, however, a fitting sequel to the charges brought against the people in Jer_9:1-26. The speaker admits that he (either the People of Judah personified, or Jeremiah as a representative of its best portion) fully deserves chastisement for having attempted to go his own way (comp. Isa_57:17). He has now attained an insight into the truth that man's duty is simply to walk in the path which God has marked out for him. He only asks that Jehovah would chastise him with judgment, or,, more clearly, according to what is just. The contrast is between punishment inflicted in anger, the object of which is to cause pain to the criminal, and that inflicted as a duty of justice, and of which the object is the criminal's reformation" (Payne Smith). The fear expressed, however, is not exactly lest thou bring me to nothing, which is too strong for the Hebrew, but lest thou make me small. Israel was secured against annihilation by the promise of Jehovah, but feared he might possibly survive only as the shadow of his former self.
This verse is repeated, with slight differences, in Psa_79:6, Psa_79:7. The fault of the heathen is that they exceeded their commission (Isa_10:6, Isa_10:7; Isa_47:6; Zec_1:15), and aimed at destroying, instead of merely punishing, Jehovah's erring people. His habitation; rather, his pasture (comp. Jer_12:10)
These verses confirm the view taken above, of the speaker of this whole section. Jeremiah and the people, each is, in a sense, the speaker; but hero the prophetic faith seems to run rather in advance of that of his fellow-countrymen. They form, however, a fitting sequel to the charges brought against the people in Jer_9:1-26. The speaker admits that he (either the People of Judah personified, or Jeremiah as a representative of its best portion) fully deserves chastisement for having attempted to go his own way (comp. Isa_57:17). He has now attained an insight into the truth that man's duty is simply to walk in the path which God has marked out for him. He only asks that Jehovah would chastise him with judgment, or,, more clearly, according to what is just. The contrast is between punishment inflicted in anger, the object of which is to cause pain to the criminal, and that inflicted as a duty of justice, and of which the object is the criminal's reformation" (Payne Smith). The fear expressed, however, is not exactly lest thou bring me to nothing, which is too strong for the Hebrew, but lest thou make me small. Israel was secured against annihilation by the promise of Jehovah, but feared he might possibly survive only as the shadow of his former self.
This verse is repeated, with slight differences, in Psa_79:6, Psa_79:7. The fault of the heathen is that they exceeded their commission (Isa_10:6, Isa_10:7; Isa_47:6; Zec_1:15), and aimed at destroying, instead of merely punishing, Jehovah's erring people. His habitation; rather, his pasture (comp. Jer_12:10)
THE HOLY BIBLE
Jeremiah
Chapter 10
Translated out of the original tongues, and with the former translations diligently compared and revised.
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