《Preacher’s Complete Homiletical Commentary – Jeremiah (Vol. 2)》(Various Authors)
10 Chapter 10
Verses 1-25
CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the chapter. Section 1-16 has been declared spurious (by De Wette, Movers, and Hitzig), its authenticity disputed, a late interpolation by either the pseudo-Isaiah (Movers) or by a Babylonian exile. Even Naegelsbach affirms, "Who was the author, and when and by whom" the section was written, "cannot be ascertained." Two difficulties lead to this severance of the section from the book: 1. The continuity of thought is abruptly broken by these verses; 2. The topics treated therein belong to the time of the exile. Graf, Keil, Henderson, and Speaker's Com. contend for the genuineness and authenticity of the section; and affirm that Jeremiah here views his people "proleptically as in captivity," that he addresses them in exile, and places himself among them merely for the sake of argument (Hend.); that the train of thought in these sixteen verses is but an enlargement of the truth in Jer , and that the fragmentary disconnected form of this chapter is, probably, owing to the fact "that only portions of the concluding part of Jeremiah's temple sermon were embodied in Baruch's roll" (Speaker's Com.). Thus Dr. Payne Smith and Keil date this chapter as synchronous with chap. 9, a part of the same discourse. Henderson isolates the chapter, but suggests no date. Dr. Dahler supposes it to be a separate discourse, delivered in the fourth year of Jehoiakim, after the first capture by Nebuchadnezzar, when the chiefs among the Jews were borne into Babylon—B.C. 605; Assyrian chronology, B.C. 586. This seems satisfactory: so we may venture with Bagster to separate this chapter from the foregoing by an interval of three years. The section 17-25 is by some referred to the eleventh year of Jehoiakim, the year of the king's death at the hand of the Chaldean monarch, Nebuchadnezzar.
2. National History; see chap. 7, in loc. Judah's experience of captivity began in the fourth year of Jehoiakim, when Nebuchadnezzar, acting as Nabopolassar's lieutenant, besieged Jerusalem, and carried away, together with the spoils of the Temple, the youths of highest rank in the land, "the principal persons in dignity, 3000 in number" (Josephus), among whom were Daniel, Shadrach, Meshach, and Abednego—cousins of Jehoiakim. A mournful event; for in their loss the nation was deprived of well-nigh all the persons of piety and virtue whose influence in court tended to restrain the reckless, godless king, and to befriend Jeremiah in his sacred ministry of witness for righteousness and Jehovah. The solitary flower was plucked; the hope of Judah was now gone.
3. Contemporary History. Egypt retained international supremacy, and Judah was a vassal kingdom under Necho, until the fourth year of Jehoiakim. In that year Nebuchadnezzar defeated Necho at Charchemish, and Judea, wrested from the Egyptian empire, became subject to the now Babylonian domination.
4. Geographical References. Jer . "Tarshish," probably Tarsessus, in south of Spain, emporium of the Phœnicians, and mart for trade (cf. Eze 27:12). Heereen says that Spain "was once the richest country in the world for silver," and that "the silver mountains were in those parts which the Phœnicians comprised under the name of Tarsessus or Tarshish." "Uphaz," thought to mean Ophir. Henderson suggests that a copyist may have changed the original word אופר, Ophir, into אוּפָז, Uphaz. But Dr. Payne Smith contends that "the word is not to be regarded as an error for Ophir upon the authority of the Syriac; probably Uphaz was a place in the neighbourhood of the river Hyphasis, the Sanscrit name for which is Vipâçâ."
5. Natural History. Jer . "The signs of heaven," Chaldean astrology, which professedly gathered from the position of stars and celestial signs predictions as to the career and destinies of nations and individuals. Jer 10:5. "Palm-tree," formerly abundant in Judea (re-Jericho, Deu 34:3); grew to great height, often 60 to 100 feet; always "upright;" winde had no power over its erect growth; threw out from its crown feathery leaves, each from 4 to 8 feet long, and from 40 to 80 in number; it lives about 200 years; yields dates. Jer 10:9. "Blue and purple." Both colours were purple, but the "blue" had a dark violet tinge, the "purple" a light reddish hue; both were obtained from a secretion of shell-fish found on the shores of the Mediterranean. Jer 10:22. "Den of dragons." See on Jer 9:11.
6. Manners and Customs. Jer . "Dismayed at signs of heaven … heathen are dismayed at them." Astrologers read the startling celestial phenomena, eclipses, comets, meteors, unusual conjunctions of the stars, as precursors of nearing calamities, and used them for working upon the superstitious fears of the people. Jer 10:9. "Silver spread into plates." Silver is so malleable that it may be beaten out into 100,000th part of an inch thick; gold into 200,000th part of an inch. Images for idolatrous worship were overlaid with the precious metal (Hab 2:19). These "plates" brought from Tarshish were "like those on which the sacred books of the Singhalese are written to this day" (Dr. W. Smith). "Blue and purple is their clothing." Robes of these colours were worn by kings (Jud 8:26; Mat 27:28), by the highest civil and religious officers, and by the wealthy and luxurious (Luk 16:19). Jer 10:20. "Tabernacle is spoiled, cords broken." Tents were still largely in use, emphatically so in the pastoral districts, where the nomadic life was retained.
7. Literary Criticisms. Jer . "Dismayed at signs of heaven." The verb expresses apprehension, dread; not homage. Jer 10:6. "There is none like unto Thee," i.e., no one, a double negative, intensifying the denial; מֵאֵין, no nothing; the strongest form of negation. Jer 10:7. "To Thee doth it appertain; יָאָתָה, from יָאָה, to be beautiful, decorous, suitable. "Unto Thee is it (fear) due" (Naeg.). Jer 10:8. "The stock is a doctrine of vanities," i.e., their doctrine, that in which they are taught to trust, is wood. Keil: "The teaching of the vanities is wood." Speaker's Com.: "The instruction of idols is a piece of wood." Lange: "Vain instruction? It is wood!" Noyes: "Most vain is their confidence; it is wood." Blayney: "The very wood itself being a rebuker of vanities." Henderson: "The tree itself is a reproof of vanities." Ewald. "The wood is more vain teaching." Jer 10:10. "The true God." אֱמֶת, truth, in contrast with הֶבֶל, vanity (Jer 10:3). "Jehovah, God in truth." Jer 10:11. "Thus shall ye say," &c. This verse is in Chaldee, on which account some critics reject it as a gloss (Venema, Ewald, Henderson); but Seb. Schmidt suggests that Jeremiah gave to the Jews this retort to the Chaldeans, for use when exiled and taunted in Chaldea—"Ut Judaeis suggerat, quomodo Chaldaeis (ad quos non nisi Chaldaice loqui poterant) paucis verbis respondendum sit." Dr. Payne Smith thinks the verse "a proverbial saying, which Jeremiah inserts in its popular form." Jer 10:14. "Every man is brutish in his knowledge," i.e., without knowledge every man is brutish (Keil. Henderson, Lange); or, as others render the words, every man is rendered brutish by his skill, i.e., in idol-making (Jamieson, Fausset, &c.). Jer 10:15. "The work of errors," i.e., of mockeries; the idols themselves deserving only derision and contempt, or inflicting on their worshippers only delusion and ridicule. Jer 10:17. "Thy wares," i.e., thy bundle, packages; not goods for trading, but articles for use. "Inhabitant of the fortress," inhabitress of the siege. Jer 10:18. "That they may find it so." Find what? The Syriac upplies the word, "Me"—"that they may find Me." But the Targum renders the word find, "feel"—"I will distress them with the rigours of a siege that they may feel it." (So Hitz, Umbr., Naeg., Hend.).
HOMILETIC TREATMENT OF SECTIONS OF CHAPTER 10
Section / Jer . / Jehovah, the true and eternal God, contrasted with idols.Section / Jer . / Judah's mournful distress; prayer for Jehovah's mitigating mercy.
Section 1-17.—JEHOVAH, THE TRUE AND ETERNAL GOD, CONTRASTED WITH IDOLS
This appeal, addressed to "house of Israel," the whole covenant race. It may, however, be (as in chap. Jer ) a distinct address to the then scattered Israelites, in exile already among "the heathen;" or an inclusive appeal to the entire nation; Judah soon to go into exile, and Israel already there.
I. Superstitions and idolatries censured and contemned. "Learn not the way of the heathen" (Jer ); "for the customs of the people are vain" (Jer 10:3).
1. The casuistries of astrology censured (Jer ). The creation of "the heavens" is Jehovah's handiwork (Jer 10:12), and His "signs" there must not be regarded superstitiously, nor be associated with false deities, as is "the way of the heathen;" but be regarded with intelligent admiration, with adoring homage of Him whose glory and goodness they reveal. (Addenda on Jer 10:2. "Signs of heaven.")
2. The vanities of idolatry contemned. Observe (1.) how these idols originate (Jer ); (2.) how senseless and helpless they are when made (Jer 10:4-5); (3.) how little power they possess over men, either for "evil" or "good" (Jer 10:5); (4.) how ridiculous (Jer 10:8) they are, notwithstanding their gorgeous decoration (Jer 10:9); (5.) how certainly they who make and trust in them will be put to derision (Jer 10:14); (6.) how prophecy foredooms them all (Jer 10:11; Jer 10:15).
II. Sublime representations of Jehovah's glory and Israel's resources in Him. "Who would not fear Thee, O King of nations?" (Jer ).
1. The majesty of Jehovah's attributes. (1.) His incomparable greatness appeals to universal reverence (Jer ). (2.) His eternal glory and sway admonish those who provoke Him (Jer 10:10). (3.) All creation asserts His grandeur and illustrates His power (Jer 10:12-13). Thus He is God of "the nations" (Jer 10:7), and men of every nationality and in every land should own and revere Him. Moreover, false deities shall "perish" (Jer 10:11), but Jehovah ever liveth, "the true and living God, the everlasting King" (Jer 10:10); hence there is no hope of evading Him. Yea, and the wide universe testifies of Him (Jer 10:12-13), therefore He everywhere commands man's recognition, even as everywhere He extends to man His providential care. (Addenda on Jer 10:6; Jer 10:10.)
2. The grandeur of Israel's heritage in God. To His chosen people the double blessing avails: (1.) God is their portion (Jer ); "the portion of Jacob" is "the Former of all things." What wealth, therefore, they have in Jehovah? "My God shall supply all need according to His riches in glory." (2.) Israel is God's inheritance, chosen by Him as His peculiar treasure; therefore, "all things were theirs"—covenants, promises, adoption! What could they want with other and vain gods, having Him who was the Creator and Governor of the universe as their own God, who claimed and loved them as "the rod of His inheritance?" Had they been satisfied with God, He would have satisfied their souls with His infinite fulness.
Section 17-25. JUDAH'S MOURNFUL DISTRESS: PRAYER FOR JEHOVAH'S MITIGATING MERCY
It would soon be Judah's melancholy fate to go after Israel into captivity and degradation. "Gather up thy wares out of the land" (Jer ). This had become a stern necessity in consequence of Judah's spiritual revolt, and God Himself would secure its accomplishment: "Behold I will sling out the inhabitants," &c. (Jer 10:18).
I. The anguish of exiled Judah. "Woe is me for my hurt," &c. (Jer ). Language either of pathetic bemoaning or of sullen repining. Suggests 1. Terrified realisation of punishment: "Woe is me!" She had "looked for peace," thought to sin on with impunity, dreamed not that "sudden destruction" would come, imagined herself secure in her ungodliness; but "behold bitterness!" Note the aspect of her suffering: "hurt" something real, injurious, painful; not a mere terror, but a keen pang. Such are God's chastisements and punishments. 2. Poignant experience of distress: "wound grievous." And a grievous wound is both a pain and a peril, dreadful to bear and threatening fatal issues. 3. Sullen submission to calamity: "But I said," when about to lament my lot, what good will come of making ado? "Truly this is a grief, and I must bear it!" Stoical hardness: "I cannot remedy it, so I must bear it. Fretting will not alleviate it, so I will keep silence!" How different this from penitence for the cause of the misery, and patient submission to consequences, which find solemn expression in, "It is the Lord; let Him do what seemeth Him good!" 4. Hopeless reconciliation to misery: "I must bear it!" Not, "Come and let us return to the Lord, for He hath smitten and He will heal us!" She will not seek Divine healing for her "wounds" (chap. Jer 8:21-22), therefore she sees no hope in her anguish; for being "without God," she is "without hope in the world."
II. The devastations of the Holy Land. The figure, "tabernacle" (Jer ), suggests the idea of (1.) weakness and insecurity; for though the Jews prided themselves in Jerusalem as a strong and fortified city, it would prove as defenceless as a tent. The "tabernacle spoiled and cords broken" suggest (2.) the total dissolution and destruction of the Jewish state: the government had broken up, the nationality had collapsed. Thus the lament declares, 1. The overthrow of the theocracy: "Tabernacle spoiled." 2. The banishment of the people: "Children gone forth," &c., either exiled or slain: "they are not." 3. The rulers are defeated: "pastors become brutish; not prosper; flocks scattered (Jer 10:21); they were impotent to repair the ruined state: the explanation being, "they have not sought the Lord;" they ignored the fact that His hand was in this overthrow, and hence they ignored the fact that to Him must they look for deliverance and redress. 4. The enemy was triumphant: "To make the cities desolate, a den of dragons" (Jer 10:22): the Chaldean avarice would spare nothing. What direful ravages follow in the train of sin!
III. The prayer for Jehovah's intervention. Though the suffering nation repudiated God, there was one intercessor—Jeremiah—who cried to Jehovah for mercy. Yes; and though the world ignores God now, still there in "One Mediator between God and man, the Man Christ Jesus;" whose pleading voice goes up even for the fruitless thing—"Let be this year also?" Preaching had done little good, so the prophet turns to prayer. Words addressed to God may be powerful when words addressed to men are powerless. He will hear though they forbear. 1. Acknowledgment of God's supreme providence. Man's designs are subordinate to God's purposes (Jer ). We cannot have everything according to our own mind, and here Jeremiah surrendered his desires to God's will; he will not ask God to do other than He deems best, sad though he is for his nation's nearing ruin. Yet also the prophet seems to imply that the army of Nebuchadnezzar will not be allowed by God to do other than as He wills: enemies are not unrestrained; God worketh according to His will among armies and over men. 2. Appeal to Divine pitifulness. The prophet identifies himself with his nation, and entreats that the necessary punishment may be mercifully tempered and restrained. We deserve "correction," need chastisement, but could not survive "anger." 3. Imprecation of God's wrath upon Judah's oppressors; for the Chaldeans, though used by God, were malevolent, implacable, and impious, and merited punishment even while carrying out God's designs. God may permit oppression of His people, may even use it to chasten them; but oppressors, who deny God and work malicious projects, shall in their turn feel the crushing rebukes of a mightier Power (Psa 75:8).
HOMILIES AND COMMENTS ON SUCCESSIVE VERSES OF CHAPTER 10
Jer . Theme: INFLEXIBLE GODLINESS. "Learn not the way of the heathen."
Cast among "the heathen" by exile, Israel was not to accommodate herself to the religious or irreligious aspects which there environed her.
"The way" means either their mode of life or their customs in worship. The phrase is used in the New Testament as descriptive of the Christian discipleship. ἠ ὁδὸς—comp. Act ; Act 19:9.
Suggested that—
I. Concession to the order of things surrounding us is a specious temptation. Among "the heathen" do as they do. 1. Convenient: for saves us from the annoyances which self-assertion and individuality provoke. 2. Advantageous: for it appeases and gratifies others, and lays some worldly gains within our reach. 3. Pleasant: there is a novelty and a relaxation and an enjoyment in this self-adaptation; good for us to bend a little.
II. Conformity to the dominant religion is not to be our ruling habit. It may be needful to stand apart from "the way" which the state supports and wealth fosters. Do "not learn" it even: have nought to do with it. There are different forms of religion abroad; and more, there are antagonistic forms of religion. Are we to conform to any "way" which favour and fortune patronises simply because in that locality or country we find it dominant? 1. Religion asks unswerving allegiance of the soul. If we are unstable, God's covenant and promises will not stand good for us. 2. God asks us to witness for Him against false religious in irreligious scenes and in irreligious times. The dominant religion may be plausible, it may be imperious; but whether baited with seductions, or armed with persecutions, if it be not right, refuse compliance. "Learn not the way."