{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JER","commentaryId":"jamieson-fausset-brown","name":"Jeremiah","commonName":"Jeremiah","introduction":"JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (Kg2 22:8); had he been the same, the designation would have been \"the priest\", or \"the high priest\". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (Kg1 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in Ch2 35:25; Ch2 36:12, Ch2 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being \"shut up\", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare Kg2 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to \"inquire of the Lord\" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at TaphnÃ&brvbr or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).\n\nHAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by AramÃ&brvbrisms, which probably was the ground of JEROME'S charge that the style is \"rustic\". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.\n\nThe principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, \"The word which came to Jeremiah from the Lord\" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely \"saying\" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, \"The Lord said also unto me\". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from Kg2 24:18, &c.; Kg2 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an \"oracle\"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud. \n\n\n\nNext: Jeremiah Chapter 1\n\n","order":24,"numberOfChapters":52,"sha256":"c78e13c74a2800611f22cb60aa103f8a8343344fc49d4e0043f00d5c7e483f21","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JER/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":1},"lastChapterNumber":52,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JER/52.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":52},"totalNumberOfVerses":1164},"chapter":{"number":10,"content":[{"type":"verse","number":2,"content":["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. \n\nway--the precepts or ordinances (Lev 18:3; Act 9:2). \n\nsigns 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. \n\none 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].\n\n"]},{"type":"verse","number":4,"content":["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).\n\n"]},{"type":"verse","number":5,"content":["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. \n\nspeak not-- (Psa 115:5). \n\ncannot go--that is, walk (Psa 115:7; Isa 46:1, Isa 46:7). \n\nneither . . . do good-- (Isa 41:23).\n\n"]},{"type":"verse","number":6,"content":["none--literally, \"no particle of nothing\": nothing whatever; the strongest possible denial (Exo 15:11; Psa 86:8, Psa 86:10).\n\n"]},{"type":"verse","number":7,"content":["(Rev 15:4). \n\nto 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. \n\nnone--nothing whatever (see on Jer 10:6; Psa 89:6).\n\n"]},{"type":"verse","number":8,"content":["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 Rom 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). \n\nstock 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).\n\n"]},{"type":"verse","number":9,"content":["Everything connected with idols is the result of human effort. \n\nSilver spread--(See on Isa 30:22; Isa 40:19). \n\nTarshish--Tartessus, in Spain, famed for precious metals. \n\nUphaz-- (Dan 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 Gen 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. \n\ncunning--skilful.\n\n"]},{"type":"verse","number":10,"content":["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, Jer 10:8, Jer 10:15; Ch2 15:3; Psa 31:5; Jo1 5:20). \n\nliving God-- (Joh 5:26; Ti1 6:17). He hath life in Himself which no creature has. All else \"live in Him\" (Act 17:28). In contrast to dead idols. \n\neverlasting-- (Psa 10:16). In contrast to the temporary existence of all other objects of worship.\n\n"]},{"type":"verse","number":11,"content":["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). \n\nshall perish-- (Isa 2:18; Zac 13:2). \n\nthese heavens--the speaker pointing to them with his fingers.\n\n"]},{"type":"verse","number":12,"content":["Continuation of Jer 10:10, after the interruption of the thread of the discourse in Jer 10:11 (Psa 136:5-6).\n\n"]},{"type":"verse","number":13,"content":["Literally, \"At the voice of His giving forth,\" that is, when He thunders. (Job 38:34; Psa 29:3-5). \n\nwaters-- (Gen 1:7) --above the firmament; heavy rains accompany thunder. \n\nvapours . . . ascend-- (Psa 135:7). \n\ntreasures--His stores.\n\n"]},{"type":"verse","number":14,"content":["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; Isa 45:16; Hos 4:6).\n\n"]},{"type":"verse","number":15,"content":["errors--deceptions; from a Hebrew root, \"to stutter\"; then meaning \"to mock.\" \n\ntheir visitation they--When God shall punish the idol-worshippers (namely, by Cyrus), the idols themselves shall be destroyed [ROSENMULLER] (Jer 10:11).\n\n"]},{"type":"verse","number":16,"content":["portion--from a Hebrew root, \"to divide.\" God is the all-sufficient Good of His people (Num 18:20; Psa 16:5; Psa 73:26; Lam 3:24). \n\nnot like them--not like the idols, a vain object of trust (Deu 32:31). \n\nformer of all things--the Fashioner (as a potter, Isa 64:8) of the universe. \n\nrod 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 (Deu 32:9). A reciprocal tie (compare Jer 51:19; Psa 74:2, Margin). Others make \"rod\" refer to the tribal rod or scepter.\n\n"]},{"type":"verse","number":17,"content":["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. \n\ninhabitant 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.\n\n"]},{"type":"verse","number":18,"content":["sling out--expressing the violence and suddenness of the removal to Babylon. A similar image occurs in Jer 16:13; Sa1 25:29; Isa 22:17-18. \n\nat this once--at this time, now. \n\nfind 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\" (Num 23:19; Eze 6:10).\n\n"]},{"type":"verse","number":19,"content":["Judea bewails its calamity. \n\nwound--the stroke I suffer under. \n\nI 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 (Lam 3:39).\n\n"]},{"type":"verse","number":20,"content":["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). \n\ncords--with which the coverings of the tent are extended. \n\ncurtains--tent-curtains.\n\n"]},{"type":"verse","number":21,"content":["pastors--the rulers, civil and religious. This verse gives the cause of the impending calamity.\n\n"]},{"type":"verse","number":22,"content":["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]. \n\nnorth country--Babylon (Jer 1:15).\n\n"]},{"type":"verse","number":23,"content":["Despairing of influencing the people, he turns to God. \n\nway of man not in himself-- (Pro 16:1; Pro 20:24; Jam 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). \n\nthat walketh--when he walketh, that is, sets out in any undertaking. \n\ndirect . . . steps--to give a prosperous issue to (Psa 73:23).\n\n"]},{"type":"verse","number":24,"content":["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; Psa 6:1; Psa 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. \n\nknow thee . . . call . . . on thy name--Knowledge of God is the beginning of piety; calling on Him the fruit. \n\nheathen . . . 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 (Zac 1:14-15, Zac 1:21).\n\n\n\n\nNext: Jeremiah Chapter 11\n\n"]}],"introduction":"CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)\n\nIsrael--the Jews, the surviving representatives of the nation.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JER/10.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":10},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/11.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":11},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JER/9.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":9},"numberOfVerses":22}