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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of the Prophet Jeremiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 10';
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<p id="Chapter10" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 10
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<p id="Jer10_1"><a onclick="return mV('Jer',10,'1-25');">Jer 10:1-25</a>. CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER.
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<p><b>1. Israel</b>—the Jews, the surviving representatives of the nation.
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<p id="Jer10_2"><b>2.</b> 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.
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<br><br><b>way</b>—the precepts or ordinances (<a onclick="return mV('Lev',18,3);">Lev 18:3</a>; <a onclick="return mV('Act',9,2);">Act 9:2</a>).
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<br><br><b>signs of heaven</b>—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, etc., are included.
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<br><br><b><i>one</i> cutteth a tree,</b> etc.—rather, "It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest" [MAURER].
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<p id="Jer10_3"></a>
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<p id="Jer10_4"><b>4. fasten...move not</b>—that is, that it may stand upright without risk of falling, which the god (!) would do, if left to itself (<a onclick="return mV('Isa',41,7);">Isa 41:7</a>).
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<p id="Jer10_5"><b>5. upright</b>—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.
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<br><br><b>speak not</b>— (<a onclick="return mV('Psa',115,5);">Psa 115:5</a>).
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<br><br><b>cannot go</b>—that is, walk (<a onclick="return mV('Psa',115,7);">Psa 115:7</a>; <a onclick="return mV('Isa',46,1, 7);">Isa 46:1, 7</a>).
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<br><br><b>neither...do good</b>— (<a onclick="return mV('Isa',41,23);">Isa 41:23</a>).
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<p id="Jer10_6"><b>6. none</b>—literally, "no particle of nothing": nothing whatever; the strongest possible denial (<a onclick="return mV('Exd',15,11);">Exd 15:11</a>; <a onclick="return mV('Psa',86,8,10);">Psa 86:8, 10</a>).
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<p id="Jer10_7"><b>7.</b> (<a onclick="return mV('Rev',15,4);">Rev 15:4</a>).
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<br><br><b>to thee doth it appertain</b>—to Thee it properly belongs, namely, that Thou shouldest be "feared" (taken out of the previous "fear Thee") (compare <a onclick="return mV('Eze',21,27);">Eze 21:27</a>). He alone is the <i>becoming</i> object of worship. To worship any other is unseemly and an infringement of His inalienable prerogative.
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<br><br><b>none</b>—nothing whatever (see on JFB for <a href="./Comm/jfb/Jer/Jer010.html#Jer10_6">Jer 10:6</a>; <a onclick="return mV('Psa',89,6);">Psa 89:6</a>).
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<p id="Jer10_8"><b>8. altogether</b>—rather, "all alike" [MAURER]. Even the so-called "wise" men (<a onclick="return mV('Jer',10,7);">Jer 10:7</a>) of the Gentiles are on a level with the <i>brutes</i> and "foolish," namely, because they connive at the popular idolatry (compare <a onclick="return mV('Rom',1,'21-28');">Rom 1:21-28</a>). 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 <i>brute,</i> when he severs his connection with God (<a onclick="return mV('Psa',115,8);">Psa 115:8</a>; <a onclick="return mV('Jon',2,8);">Jon 2:8</a>).
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<br><br><b>stock is a doctrine of vanities</b>—The stock (put for the worship of <i>all idols whatever,</i> made out of a stock) speaks for itself that the whole theory of idolatry is vanity (<a onclick="return mV('Isa',44,'9-11');">Isa 44:9-11</a>). CASTALIO translates, "the very wood itself confuting the vanity" (of the idol).
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<p id="Jer10_9"><b>9.</b> Everything connected with idols is the result of human effort.
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<br><br><b>Silver spread</b>—(See on JFB for <a href="./Comm/jfb/Isa/Isa030.html#Isa30_22">Isa 30:22</a>; JFB for <a href="./Comm/jfb/Isa/Isa040.html#Isa40_19">Isa 40:19</a>).
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<br><br><b>Tarshish</b>—Tartessus, in Spain, famed for precious metals.
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<br><br><b>Uphaz</b>— (<a onclick="return mV('Dan',10,5);">Dan 10:5</a>). As the <i>Septuagint</i> in the <i>Syrian Hexapla</i> in the <i>Margin,</i> THEODOTUS, the <i>Syrian</i> and <i>Chaldee versions</i> have "<i>Ophir,</i>" GESENIUS thinks "Uphaz" a colloquial corruption (one letter only being changed) for "Ophir." Ophir, in <a onclick="return mV('Gen',10,29);">Gen 10:29</a>, 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.
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<br><br><b>cunning</b>—skilful.
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<p id="Jer10_10"><b>10. true God</b>—literally, "God Jehovah is truth"; not merely <i>true,</i> that is, veracious, but <i>truth</i> in the reality of His essence, as opposed to the "vanity" or emptiness which all idols are (<a onclick="return mV('Jer',10,3,10,15);">Jer 10:3, 8, 15</a>; <a onclick="return mV('2Ch',15,3);">2Ch 15:3</a>; <a onclick="return mV('Psa',31,5);">Psa 31:5</a>; <a onclick="return mV('1Jo',5,20);">1Jo 5:20</a>).
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<br><br><b>living God</b>— (<a onclick="return mV('Jhn',5,26);">Jhn 5:26</a>; <a onclick="return mV('1Ti',6,17);">1Ti 6:17</a>). He hath life <i>in Himself</i> which no creature has. All else "live in Him" (<a onclick="return mV('Act',17,28);">Act 17:28</a>). In contrast to <i>dead</i> idols.
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<br><br><b>everlasting</b>— (<a onclick="return mV('Psa',10,16);">Psa 10:16</a>). In contrast to the <i>temporary</i> existence of all other objects of worship.
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<p id="Jer10_11"><b>11.</b> This verse is in <i>Chaldee,</i> 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 <i>Jeremiah's</i> own introductory words, "Thus shall ye say to them," are in <i>Chaldee,</i> and thinks it to be a <i>marginal</i> gloss. But it is found in all the oldest versions. It was an old <i>Greek</i> saying: "Whoever thinks himself a god besides the one God, let him make another world" (<a onclick="return mV('Psa',96,5);">Psa 96:5</a>).
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<br><br><b>shall perish</b>— (<a onclick="return mV('Isa',2,18);">Isa 2:18</a>; <a onclick="return mV('Zec',13,2);">Zec 13:2</a>).
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<br><br><b>these heavens</b>—the speaker pointing to them with his fingers.
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<p id="Jer10_12"><b>12.</b> Continuation of <a onclick="return mV('Jer',10,10);">Jer 10:10</a>, after the interruption of the thread of the discourse in <a onclick="return mV('Jer',10,11);">Jer 10:11</a> (<a onclick="return mV('Psa',136,5,6);">Psa 136:5-6</a>).
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<p id="Jer10_13"><b>13.</b> Literally, "At the voice of His giving forth," that is, when He thunders. (<a onclick="return mV('Job',38,34);">Job 38:34</a>; <a onclick="return mV('Psa',29,'3-5');">Psa 29:3-5</a>).
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<br><br><b>waters</b>— (<a onclick="return mV('Gen',1,7);">Gen 1:7</a>) —above the firmament; heavy rains accompany thunder.
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<br><br><b>vapours...ascend</b>— (<a onclick="return mV('Psa',135,7);">Psa 135:7</a>).
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<br><br><b>treasures</b>—His stores.
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<p id="Jer10_14"><b>14. in his knowledge</b>—"is rendered brutish <i>by</i> his skill," namely, in idol-making (<a onclick="return mV('Jer',10,8,9);">Jer 10:8-9</a>). Thus the parallel, "confounded by the graven image," corresponds (so <a onclick="return mV('Jer',51,17);">Jer 51:17</a>). Others not so well translate, "<i>without</i> knowledge," namely, of God (see <a onclick="return mV('Isa',42,17);">Isa 42:17</a>; <a onclick="return mV('Isa',45,16);">45:16</a>; <a onclick="return mV('Hsa',4,6);">Hsa 4:6</a>).
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<p id="Jer10_15"><b>15. errors</b>—deceptions; from a <i>Hebrew</i> root, "to stutter"; then meaning "to mock."
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<br><br><b>their visitation they</b>—When God shall punish the idol-worshippers (namely, by Cyrus), the idols themselves shall be destroyed [ROSENMULLER] (<a onclick="return mV('Jer',10,11);">Jer 10:11</a>).
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<p id="Jer10_16"><b>16. portion</b>—from a <i>Hebrew</i> root, "to divide." God is <i>the all-sufficient Good</i> of His people (<a onclick="return mV('Num',18,20);">Num 18:20</a>; <a onclick="return mV('Psa',16,5);">Psa 16:5</a>; <a onclick="return mV('Psa',73,26);">73:26</a>; <a onclick="return mV('Lam',3,24);">Lam 3:24</a>).
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<br><br><b>not like them</b>—not like the idols, a vain object of trust (<a onclick="return mV('Deu',32,31);">Deu 32:31</a>).
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<br><br><b>former of all things</b>—the Fashioner (as a potter, <a onclick="return mV('Isa',64,8);">Isa 64:8</a>) of the universe.
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<br><br><b>rod of his inheritance</b>—The portion marked off as His inheritance by the measuring <i>rod</i> (<a onclick="return mV('Eze',48,21);">Eze 48:21</a>). As He is their portion, so are they His portion (<a onclick="return mV('Deu',32,9);">Deu 32:9</a>). A reciprocal tie (compare <a onclick="return mV('Jer',51,19);">Jer 51:19</a>; <a onclick="return mV('Psa',74,2);">Psa 74:2</a>, <i>Margin</i>). Others make "rod" refer to the tribal rod or scepter.
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<p id="Jer10_17"><b>17. wares</b>—thine effects or movable goods (<a onclick="return mV('Eze',12,3);">Eze 12:3</a>). Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people.
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<br><br><b>inhabitant of the fortress</b>—rather, "<i>inhabitress</i> of the fortress." Though thou now seemest to <i>inhabit</i> an impregnable <i>fortress,</i> 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 <i>packages</i> 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.
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<p id="Jer10_18"><b>18. sling out</b>—expressing the violence and suddenness of the removal to Babylon. A similar image occurs in <a onclick="return mV('Jer',16,13);">Jer 16:13</a>; <a onclick="return mV('1Sa',25,29);">1Sa 25:29</a>; <a onclick="return mV('Isa',22,17,18);">Isa 22:17-18</a>.
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<br><br><b>at this once</b>—at this time, now.
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<br><br><b>find it so</b>—find it by experience, that is, feel it (<a onclick="return mV('Eze',6,10);">Eze 6:10</a>). MICHAELIS translates, "I will bind them together (as in a sling) that they may reach the goal" (Babylon). <i>English Version</i> is best: "that they may find it so as I have said" (<a onclick="return mV('Num',23,19);">Num 23:19</a>; <a onclick="return mV('Eze',6,10);">Eze 6:10</a>).
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<p id="Jer10_19"><b>19.</b> Judea bewails its calamity.
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<br><br><b>wound</b>—the stroke I suffer under.
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<br><br><b>I must bear</b>—not humble submission to God's will (<a onclick="return mV('Mic',7,9);">Mic 7:9</a>), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (<a onclick="return mV('Lam',3,39);">Lam 3:39</a>).
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<p id="Jer10_20"><b>20. tabernacle is spoiled</b>—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 (<a onclick="return mV('Jer',4,20);">Jer 4:20</a>).
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<br><br><b>cords</b>—with which the coverings of the tent are extended.
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<br><br><b>curtains</b>—tent-curtains.
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<p id="Jer10_21"><b>21. pastors</b>—the rulers, civil and religious. This verse gives the cause of the impending calamity.
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<p id="Jer10_22"><b>22. bruit</b>—rumor of invasion. The antithesis is between the <i>voice of God</i> in His prophets to whom they turned a deaf ear, and the <i>cry of the enemy,</i> a new teacher, whom they must hear [CALVIN].
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<br><br><b>north country</b>—Babylon (<a onclick="return mV('Jer',1,15);">Jer 1:15</a>).
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<p id="Jer10_23"><b>23.</b> Despairing of influencing the people, he turns to God.
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<br><br><b>way of man not in himself</b>— (<a onclick="return mV('Pro',16,1);">Pro 16:1</a>; <a onclick="return mV('Pro',20,24);">20:24</a>; <a onclick="return mV('Jam',4,13,);">Jam 4:13-14</a>). 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 (<a onclick="return mV('Isa',10,'5-7');">Isa 10:5-7</a>; compare <a onclick="return mV('Jer',10,19);">Jer 10:19</a>).
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<br><br><b>that walketh</b>—when he walketh, that is, sets out in any undertaking.
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<br><br><b>direct...steps</b>—to give a prosperous issue to (<a onclick="return mV('Psa',73,23);">Psa 73:23</a>).
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<p id="Jer10_24"><b>24, 25.</b> 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 (<a onclick="return mV('Jer',30,11);">Jer 30:11</a>; Psa 6:1</a>; <a onclick="return mV('Psa',38,1);">38:1</a>); and that the full tide of Thy fury may be poured out on the heathen invaders for their cruelty towards <i>Thy</i> people. <a onclick="return mV('Psa',79,6,7);">Psa 79:6-7</a>, 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 <i>certainty</i> of the prediction, and that the word of God itself effects its own declarations. Accordingly, the Jews were restored after <i>correction;</i> the Babylonians were utterly extinguished.
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<br><br><b>know thee...call...on thy name</b>—<i>Knowledge</i> of God is the beginning of piety; <i>calling</i> on Him the fruit.
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<br><br><b>heathen...Jacob</b>—He reminds God of the distinction He has made between His people whom <i>Jacob</i> represents, and the heathen aliens. <i>Correct</i> us as Thy adopted sons, the seed of Jacob; destroy them as outcasts (<a onclick="return mV('Zec',1,14,15, 21);">Zec 1:14-15, 21</a>).
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