13 When he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapours to ascend from the end of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries.
Who causeth the vapours to ascend from the ends of the earth; who maketh lightnings for the rain; who bringeth the wind out of his treasuries:
Dost thou lift up thy voice to the clouds, that floods of waters may cover thee? Dost thou send forth lightnings that they may go, and say unto thee, Here we are?
And Moses stretched out his staff toward the heavens, and Jehovah gave thunder and hail; and the fire ran along the ground; and Jehovah rained hail on the land of Egypt.
Is it not wheat-harvest to-day? I will call unto Jehovah, and he will send thunder and rain; and ye shall perceive and see that your wickedness is great which ye have done in the sight of Jehovah in asking for yourselves a king. And Samuel called to Jehovah; and Jehovah sent thunder and rain that day. And all the people greatly feared Jehovah and Samuel.
And it came to pass in the mean while, that the heavens became black [with] clouds and wind, and there was a great pour of rain. And Ahab got on the chariot, and went to Jizreel. And the hand of Jehovah was upon Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jizreel.
For he draweth up the drops of water: they distil in rain from the vapour which he formeth, Which the skies pour down [and] drop upon man abundantly. But can any understand the spreadings of the clouds, [or] the crashing of his pavilion? Lo, he spreadeth his light around him, and covereth the bottom of the sea. For with them he judgeth the peoples; he giveth food in abundance. [His] hands he covereth with lightning, and commandeth it where it is to strike. His thundering declareth concerning him; the cattle even, concerning its coming.
Hear attentively the roar of his voice, and the murmur going forth from his mouth. He sendeth it forth under the whole heaven, and his lightning unto the ends of the earth. After it a voice roareth: he thundereth with the voice of his excellency, and holdeth not back the flashes when his voice is heard. ùGod thundereth marvellously with his voice, doing great things which we do not comprehend.
Who hath divided a channel for the rain-flood, and a way for the thunder's flash; To cause it to rain on the earth, where no one is; on the wilderness wherein there is not a man; To satisfy the desolate and waste [ground], and to cause the sprout of the grass to spring forth?
And Jehovah thundered in the heavens, and the Most High uttered his voice: hail and coals of fire.
The voice of Jehovah is upon the waters: the ùGod of glory thundereth, -- Jehovah upon great waters. The voice of Jehovah is powerful; the voice of Jehovah is full of majesty. The voice of Jehovah breaketh cedars; yea, Jehovah breaketh the cedars of Lebanon: And he maketh them to skip like a calf, Lebanon and Sirion like a young buffalo. The voice of Jehovah cleaveth out flames of fire. The voice of Jehovah shaketh the wilderness; Jehovah shaketh the wilderness of Kadesh. The voice of Jehovah maketh the hinds to calve, and layeth bare the forests; and in his temple doth every one say, Glory! Jehovah sitteth upon the flood; yea, Jehovah sitteth as king for ever.
Of him that rideth upon the heavens, the heavens which are of old: lo, he uttereth his voice, a mighty voice.
They have ears, and they hear not; neither is there any breath in their mouth.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 10
Commentary on Jeremiah 10 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 10
Jer 10:1-25. Contrast between the Idols and Jehovah. The Prophet's Lamentation and Prayer.
1. Israel—the Jews, the surviving representatives of the nation.
2. Eichorn thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews' dismay. Probably the reference is general, namely, to the Chaldeans, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition.
way—the precepts or ordinances (Le 18:3; Ac 9:2).
signs of heaven—The Gentiles did not acknowledge a Great First Cause: many thought events depended on the power of the stars, which some, as Plato, thought to be endued with spirit and reason. All heavenly phenomena, eclipses, comets, &c., are included.
one cutteth a tree, &c.—rather, "It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest" [Maurer].
4. fasten … move not—that is, that it may stand upright without risk of falling, which the god (!) would do, if left to itself (Isa 41:7).
5. upright—or, "They are of turned work, resembling a palm tree" [Maurer]. The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, it having no branches except at the top.
speak not—(Ps 115:5).
cannot go—that is, walk (Ps 115:7; Isa 46:1, 7).
neither … do good—(Isa 41:23).
6. none—literally, "no particle of nothing": nothing whatever; the strongest possible denial (Ex 15:11; Ps 86:8, 10).
7. (Re 15:4).
to thee doth it appertain—to Thee it properly belongs, namely, that Thou shouldest be "feared" (taken out of the previous "fear Thee") (compare Eze 21:27). He alone is the becoming object of worship. To worship any other is unseemly and an infringement of His inalienable prerogative.
none—nothing whatever (see on Jer 10:6; Ps 89:6).
8. altogether—rather, "all alike" [Maurer]. Even the so-called "wise" men (Jer 10:7) of the Gentiles are on a level with the brutes and "foolish," namely, because they connive at the popular idolatry (compare Ro 1:21-28). Therefore, in Daniel and Revelation, the world power is represented under a bestial form. Man divests himself of his true humanity, and sinks to the level of the brute, when he severs his connection with God (Ps 115:8; Jon 2:8).
stock is a doctrine of vanities—The stock (put for the worship of all idols whatever, made out of a stock) speaks for itself that the whole theory of idolatry is vanity (Isa 44:9-11). Castalio translates, "the very wood itself confuting the vanity" (of the idol).
9. Everything connected with idols is the result of human effort.
Silver spread—(See on Isa 30:22; Isa 40:19).
Tarshish—Tartessus, in Spain, famed for precious metals.
Uphaz—(Da 10:5). As the Septuagint in the Syrian Hexapla in the Margin, Theodotus, the Syrian and Chaldee versions have "Ophir," Gesenius thinks "Uphaz" a colloquial corruption (one letter only being changed) for "Ophir." Ophir, in Ge 10:29, is mentioned among Arabian countries. Perhaps Malacca is the country meant, the natives of which still call their gold mines Ophirs. Heeren thinks Ophir the general name for the rich countries of the south, on the Arabian, African, and Indian coasts; just as our term, East Indies.
cunning—skilful.
10. true God—literally, "God Jehovah is truth"; not merely true, that is, veracious, but truth in the reality of His essence, as opposed to the "vanity" or emptiness which all idols are (Jer 10:3, 8, 15; 2Ch 15:3; Ps 31:5; 1Jo 5:20).
living God—(Joh 5:26; 1Ti 6:17). He hath life in Himself which no creature has. All else "live in Him" (Ac 17:28). In contrast to dead idols.
everlasting—(Ps 10:16). In contrast to the temporary existence of all other objects of worship.
11. This verse is in Chaldee, Jeremiah supplying his countrymen with a formula of reply to Chaldee idolaters in the tongue most intelligible to the latter. There may be also derision intended in imitating their barbarous dialect. Rosenmuller objects to this view, that not merely the words put in the mouths of the Israelites, but Jeremiah's own introductory words, "Thus shall ye say to them," are in Chaldee, and thinks it to be a marginal gloss. But it is found in all the oldest versions. It was an old Greek saying: "Whoever thinks himself a god besides the one God, let him make another world" (Ps 96:5).
shall perish—(Isa 2:18; Zec 13:2).
these heavens—the speaker pointing to them with his fingers.
12. Continuation of Jer 10:10, after the interruption of the thread of the discourse in Jer 10:11 (Ps 136:5, 6).
13. Literally, "At the voice of His giving forth," that is, when He thunders. (Job 38:34; Ps 29:3-5).
waters—(Ge 1:7)—above the firmament; heavy rains accompany thunder.
vapours … ascend—(Ps 135:7).
treasures—His stores.
14. in his knowledge—"is rendered brutish by his skill," namely, in idol-making (Jer 10:8, 9). Thus the parallel, "confounded by the graven image," corresponds (so Jer 51:17). Others not so well translate, "without knowledge," namely, of God (see Isa 42:17; 45:16; Ho 4:6).
15. errors—deceptions; from a Hebrew root, "to stutter"; then meaning "to mock."
their visitation they—When God shall punish the idol-worshippers (namely, by Cyrus), the idols themselves shall be destroyed [Rosenmuller] (Jer 10:11).
16. portion—from a Hebrew root, "to divide." God is the all-sufficient Good of His people (Nu 18:20; Ps 16:5; 73:26; La 3:24).
not like them—not like the idols, a vain object of trust (De 32:31).
former of all things—the Fashioner (as a potter, Isa 64:8) of the universe.
rod of his inheritance—The portion marked off as His inheritance by the measuring rod (Eze 48:21). As He is their portion, so are they His portion (De 32:9). A reciprocal tie (compare Jer 51:19; Ps 74:2, Margin). Others make "rod" refer to the tribal rod or scepter.
17. wares—thine effects or movable goods (Eze 12:3). Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people.
inhabitant of the fortress—rather, "inhabitress of the fortress." Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, the whole "land" will share the disaster. Henderson translates, "Gather up thy packages from the ground." Rosenmuller, for "fortress," translates, "siege," that is, the besieged city. The various articles, in this view, are supposed to be lying about in confusion on the ground during the siege.
18. sling out—expressing the violence and suddenness of the removal to Babylon. A similar image occurs in Jer 16:13; 1Sa 25:29; Isa 22:17, 18.
at this once—at this time, now.
find it so—find it by experience, that is, feel it (Eze 6:10). Michaelis translates, "I will bind them together (as in a sling) that they may reach the goal" (Babylon). English Version is best: "that they may find it so as I have said" (Nu 23:19; Eze 6:10).
19. Judea bewails its calamity.
wound—the stroke I suffer under.
I must bear—not humble submission to God's will (Mic 7:9), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (La 3:39).
20. tabernacle is spoiled—metaphor from the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of them, so Judea (Jer 4:20).
cords—with which the coverings of the tent are extended.
curtains—tent-curtains.
21. pastors—the rulers, civil and religious. This verse gives the cause of the impending calamity.
22. bruit—rumor of invasion. The antithesis is between the voice of God in His prophets to whom they turned a deaf ear, and the cry of the enemy, a new teacher, whom they must hear [Calvin].
north country—Babylon (Jer 1:15).
23. Despairing of influencing the people, he turns to God.
way of man not in himself—(Pr 16:1; 20:24; Jas 4:13, 14). I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah identifying himself with his people) is not at his own discretion, but is overruled by Thee (Isa 10:5-7; compare Jer 10:19).
that walketh—when he walketh, that is, sets out in any undertaking.
direct … steps—to give a prosperous issue to (Ps 73:23).
24, 25. Since I (my nation) must be corrected (justice requiring it because of the deep guilt of the nation), I do not deprecate all chastisement, but pray only for moderation in it (Jer 30:11; Ps 6:1; 38:1); and that the full tide of Thy fury may be poured out on the heathen invaders for their cruelty towards Thy people. Ps 79:6, 7, a psalm to be referred to the time of the captivity, its composer probably repeated this from Jeremiah. The imperative, "Pour out," is used instead of the future, expressing vividly the certainty of the prediction, and that the word of God itself effects its own declarations. Accordingly, the Jews were restored after correction; the Babylonians were utterly extinguished.
know thee … call … on thy name—Knowledge of God is the beginning of piety; calling on Him the fruit.
heathen … Jacob—He reminds God of the distinction He has made between His people whom Jacob represents, and the heathen aliens. Correct us as Thy adopted sons, the seed of Jacob; destroy them as outcasts (Zec 1:14, 15, 21).