Text -- Jeremiah 19:1-7 (NET)

An Object Lesson from a Broken Clay Jar

19:1 The Lord told Jeremiah, “Go and buy a clay jar from a potter. Take with you some of the leaders of the people and some of the leaders of the priests. 19:2 Go out to the part of the Hinnom Valley which is near the entrance of the Potsherd Gate. Announce there what I tell you. 19:3 Say, ‘Listen to what the Lord says, you kings of Judah and citizens of Jerusalem! The Lord God of Israel who rules over all says, “I will bring a disaster on this place that will make the ears of everyone who hears about it ring! 19:4 I will do so because these people have rejected me and have defiled this place. They have offered sacrifices in it to other gods which neither they nor their ancestors nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. 19:5 They have built places here for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind! 19:6 So I, the Lord, say: “The time will soon come that people will no longer call this place Topheth or the Hinnom Valley. But they will call this valley the Valley of Slaughter! 19:7 In this place I will thwart the plans of the people of Judah and Jerusalem. I will deliver them over to the power of their enemies who are seeking to kill them. They will die by the sword at the hands of their enemies. I will make their dead bodies food for the birds and wild beasts to eat.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 19:4

Either this city, or this valley, which they had turned to an use quite contrary to the end for which God gave it them.

Wesley: Jer 19:5

This and the following verse, contain another great sin of this people, with the punishment which God proportions to it. The sin in the general was idolatry, but a most barbarous species of it, mentioned also Jer 7:31, Jer 32:35, where it is said, they made their sons and their daughters pass thro' the fire to Molech; the place where they did it is called Tophet, Jer 19:6, of which also mention is made, Isa 30:33. Baal and Molech, signify the same thing; Baal signifies a Lord, Molech a King. Both Baal and Molech seem common names to all idols.

Wesley: Jer 19:7

In this place, among others, I will make void all the counsels that the men of Judah and the inhabitants of Jerusalem, have taken to escape my righteous judgments.

JFB: Jer 19:1

Hebrew, bakuk, so called from the gurgling sound which it makes when being emptied.

JFB: Jer 19:1

Elders. As witnesses of the symbolic action (Jer 19:10; Isa 8:1-2), that the Jews might not afterwards plead ignorance of the prophecy. The seventy-two elders, composing the Sanhedrim, or Great Council, were taken partly from "the priests," partly from the other tribes, that is, "the people," the former presiding over spiritual matters, the latter over civil; the seventy-two represented the whole people.

JFB: Jer 19:2

Or Tophet, south of Jerusalem, where human victims were offered, and children made to pass through the fire, in honor of Molech.

JFB: Jer 19:2

Margin, "sun gate," sunrise being in the east. MAURER translates, the "potter's gate." Through it lay the road to the valley of Hinnom (Jos 15:8). The potters there formed vessels for the use of the temple, which was close by (compare Jer 19:10, Jer 19:14; Jer 18:2; Zec 11:13). The same as "the water gate toward the east" (Neh 3:26; Neh 12:37); so called from the brook Kedron. CALVIN translates, as English Version and Margin. "It was monstrous perversity to tread the law under foot in so conspicuous a place, over which the sun daily rising reminded them of the light of God's law."

JFB: Jer 19:3

The scene of their guilt is chosen as the scene of the denunciation against them.

JFB: Jer 19:3

The king and queen (Jer 13:18); or including the king's counsellors and governors under him.

JFB: Jer 19:3

As if struck by a thunder peal (1Sa 3:11; 2Ki 21:12).

JFB: Jer 19:4

(Isa 65:11).

JFB: Jer 19:4

Devoted it to the worship of strange gods: alienating a portion of the sacred city from God, the rightful Lord of the temple, city, and whole land.

JFB: Jer 19:4

Namely, the godly among them; their ungodly fathers God makes no account of.

JFB: Jer 19:4

Slain in honor of Molech (Jer 7:31; Psa 106:37).

JFB: Jer 19:5

Nay, more, I commanded the opposite (Lev 18:21; see Jer 7:31-32).

JFB: Jer 19:6

From Hebrew, toph, "drum"; for in sacrificing children to Molech drums were beaten to drown their cries. Thus the name indicated the joy of the people at the fancied propitiation of the god by this sacrifice; in antithesis to its joyless name subsequently.

JFB: Jer 19:6

It should be the scene of slaughter, no longer of children, but of men; not of "innocents" (Jer 19:4), but of those who richly deserved their fate. The city could not be assailed without first occupying the valley of Hinnom, in which was the only fountain: hence arose the violent battle there.

JFB: Jer 19:7

Defeat their plans for repelling the enemy (2Ch 32:1-4; Isa 19:3; Isa 22:9, Isa 22:11). Or their schemes of getting help by having recourse to idols [CALVIN].

JFB: Jer 19:7

The valley of Hinnom was to be the place of the Chaldean encampment; the very place where they looked for help from idols was to be the scene of their own slaughter.

Clarke: Jer 19:1

Go and get a potter’ s earthen bottle - This discourse was also delivered some time in the reign of Jehoiakim. Under the type of breaking a potter’ s earthen bottle or jug, Jeremiah shows his enemies that the word of the Lord should stand, that Jerusalem should be taken and sacked, and they all carried into captivity

Clarke: Jer 19:1

Ancients of the priests - The chiefs of the twenty-four classes which David had established. See 1Ch 24:4.

Clarke: Jer 19:4

Estranged this place - Ye have devoted my temple to a widely different purpose from that for which it was erected.

Clarke: Jer 19:5

Offerings unto Baal - A general name for all the popular idols; Baal, Moloch, Ashtaroth, etc.

Clarke: Jer 19:7

I will make void the counsel of Judah - Probably this refers to some determination made to proclaim themselves independent, and pay no more tribute to the Chaldeans

Clarke: Jer 19:7

To be meat for the fowls - See on Jer 7:33 (note).

Calvin: Jer 19:1

We see that the Prophet was sent by God to shew the people that there was no firmness in that state of which hypocrites boasted; for God, who had favored the people of Israel with singular benefits, did no less retain them in his own possession than the potter. The Prophet had before shewn to the Jews that the potter formed his vessels as he pleased, and also, that when he had taken the clay and the vessel did not please him, he formed another. This prophecy has a similar import, yet it is different, as we shall presently see. The Prophet is here bidden to buy an earthen vessel of the potter, and at the meeting of the people to break it, that all might understand that they were like earthen vessels, and that being thus admonished of their fragility, they might no longer be proud, as though they possessed a firm and perpetual state of happiness.

The main object of the two visions is, however, the same: for the Jews thought that they were not subject to the common lot of men, because they had been chosen as a peculiar people; nor would they have gloried in vain with regard to that inestimable privilege, had there been a mutual agreement between God and them; but as they were covenant-breakers, their glorying was vain and foolish, in thinking that God was bound to them. For what right had they to claim this privilege? God indeed had adopted the whole race of Abraham, but there was a condition introduced,

“Walk before me and be perfect.” (Gen 17:2)

When they all had become apostates, the covenant, as to them, was abolished. Then God could not have been called, as it were, to an account, as though he had violated his covenant with them, for he owed them nothing. They had become aliens; for through their wickedness and perfidy they had departed from him. God then designed to show how vain and how false was their confidence, when they said, “We are a holy race, we are God’s heritage;” because they had wholly departed from the covenant which God had made with their fathers.

But in the form adopted, as I have said, there is some difference. The Prophet had before introduced the potter to shew that there was no less power in God than in a mortal man, because we are before him as the clay, so that he can form and destroy his vessels as he pleases: but here the Prophet shews, that though the Jews had been formed for a time, and so formed as to have been like an excellent and a beautiful vessel, yet it was not a perpetual condition. And it is probable that when they had heard that God could, like the potter, form and re-form them, they had devised an evasion, according to what men usually do who deal sophistically with God, — “O, be it so, the potter can from the same clay form both a precious and a worthless vessel; but we are the precious vessel, and God has given us that form; for when he made a covenant with Abraham, he adorned him with this singular distinction: he afterwards brought our fathers out of Egypt, and then there was a better form added; and since at length he raised a kingdom among us with this promise, that the throne of David would be perpetual, it cannot possibly be otherwise than that we are to continue in our state.” Hence the Prophet expresses here more than in the former prophecy, that not only God had the power of a potter in forming his vessels, but that when the vessel is already formed and possesses great splendor, it can again be broken: he stated this lest the Jews should object by saying, that the state in which they were under David and his posterity would be perpetual. He says, “This is nothing: for the earthen vessel, though splendid and elegant in its form, can yet be broken in the third or fourth year no less than at the time when it is formed, and can be broken for ever,” according to what is afterwards implied by the similitude.

We shall proceed now to the words: he says, Go and get for thee an earthen vessel. The Rabbins think the name given to the vessel to be factitious, as the grammarians say, that is, made from its sound; for it appears to have been a flagon or a bottle; and as the bottle has a narrow mouth, it makes this sound, בקבק bakbuk, when we drink from it; and hence they think the name is derived. There is, however, no ambiguity as to the thing itself, that the word means a bottle, not only made of earth, but also either of glass or of wood. By adding the word חרש cheresh, he specifies what but בקבק , bekbek, is a general word. He then adds what is literally, From the elders, and interpreters think that the words “bring with thee” are to be understood; and as to the sense I agree with them, for we shall hereafter see, that in the presence of those who went with him he broke the vessel: it then follows that the elders here spoken of were taken by Jeremiah as his companions; but as מ mem, sometimes means “with,” as in the fifty-seventh chapter of Isaiah, (Isa 57:8)

“and made thee a covenant with them, מהם ”

I take it to be of the same meaning here; and this is doubtless suitable here, for he was to go with the elders of the people and with the elders of the priests ²¹¹

Calvin: Jer 19:2

And he adds, Enter into the valley of the son of Hinnom, which is at the entrance of the east gate, rendered by some “of the earthen gate,” for which I see no reason; but I leave this to be examined by those who are more versed in the language. It is indeed thought that ש , shin, is changed here into ס , samech; but if we take the word as it is, it means “solar,” for חרס cheras, from which חרסית cherasit, is derived, signifies the sun; and it seems to have been called the solar gate by way of excellency, because it looked toward the rising sun. ²¹² I do not yet oppose the idea of those who think that the Prophet alludes to חרש , cheresh, of which he had spoken, and that he calls it the east gate, though it was as it were an earthen gate; for the two letters ש , shin, and ס samech, as it is well known, are closely allied. Cry there, he says, the words which I shall speak to thee.

I come now to the subject: God bids his Prophet to get from the potter an earthen vessel, and to do so in the presence of the elders; for it was necessary to have witnesses in a matter so important; and as the public safety of the people was concerned, it was God’s purpose, lest the prophecy should be despised, that there should be present the gravest witnesses, suitable, and, as they say, authorized, or approved; and he calls them the elders of the people and of the priests; and no doubt they were chosen from a great number, even from among the priests who were chief. There were also Levites of the sons of Aaron; but there were then chief priests a large number; but, as they say, it was a turbulent rabble. They were chosen from those first orders who ruled the Church, and Jeremiah calls them the elders of the priests. There were also others chosen from the people who presided over the Church. And we know that there were two public functionaries, or, as they say, a twofold government: the priests were the rulers of the Church with regard to the law, so that their government was spiritual; there were also the elders of the people who managed civil affairs; but there were some things in which they ruled in common. We now then see what the Prophet meant by saying that he was bidden to call witnesses to see what is afterwards stated, and that they were taken partly from the priests and partly from the people.

He says; Enter into the valley of the son of Hinnom. This valley was in the suburbs, and was called תפת Tophet, as we shall hereafter see. It is thought that this name is derived from drums, because they did beat drums when infants were killed, lest their cry should excite any feeling of humanity. But, we shall again say something on the etymology of this word. In this valley they were accustomed to sacrifice and offer their children by casting them into the fire. Many indeed performed this in a different way, by purifying their children and carrying them round the fire, so that they felt only the flame and escaped unhurt. But there were those who wished to shew their zeal above others, whose ambition drove them farther, and they killed their children and then burnt them. But of this matter I have spoken elsewhere, and I shall now only briefly notice it. This opinion is not, what is commonly received; but it seems to me that it may be gathered from many parts of Scripture, that many killed their children, and that some only purified them. However this may have been, God justly abominated the sacrifice; for his will was that sacrifices should be offered only in one place. When any one offered a calf or a lamb in any other place than at Jerusalem, it was a spurious sacrifice; and the Jews ought to have followed what God had prescribed, and not to have done anything presumptuously, for obedience is ever better than any sacrifices.

But here there was a double crime; they left the Temple and sought to obtrude on God sacrifices against his expressed will; and then there was another crime still more atrocious, for they devoted their children to Baalim or to Baal, and not to the only true God. (I pass by now their slaughter and burning.) This then was the reason why the Prophet was commanded to go to this place. How detestable that service was to God appears dear from this, that the prophets give the name of hell to the valley of Hinnom, גיא הנם gia-enom. And we know that at the time of Christ it was the common name for hell; and whenever Christ speaks of Gehenna, he uses the word according to its common acceptation at that time. The word has indeed been corrupted by the Greeks, for it is properly גיא הנם gia-enom. But what does the word mean in the gospel? Hell itself; and whence was its origin? We indeed know how great and how incurable was the madness of those who gave themselves up to their own superstitions; for though the prophets strongly condemned the place, yet the people proceeded in their usual idolatry; it was therefore necessary to give the place a disgraceful name in order to render it more abominable.

It is now added, that the place was by the entrance of the east gate. As it was especially a celebrated gate, and as the sun, rising there, reminded them to behold the light which God had kindled for them in his law, it was a monstrous stupidity proudly to tread, as it were, under foot. the law of God in so renowned a place, and to profane his worship, as though they openly wished to shew that they esteemed as nothing what God had commanded. If any still think that there is an allusion to the word חרש cheresh, before used, I offer no opposition; that is, though this gate was indeed oriental, it was yet as it were an earthen gate.

He says, Cry there, or, proclaim with a clear voice, the words which I shall speak to thee. The Prophet no doubt said this expressly, in order to add more weight to his prophecy. He indeed did nothing but by God’s command; but as his authority was not acknowledged by the Jews, he here testifies for their sakes that he would say nothing but what God himself would command. This preface then confirmed the authority of his prophecy, so that the Jews might not reject what he might say, as though it came from Jeremiah himself.

But a general doctrine may be hence gathered, — that ministers are to bring forward nothing but what they have learnt from God himself. For though Jeremiah was a great man and endued with excellent gifts, yet he was not to bring one word or a syllable as from himself: how great then must be the presumption of those who seek to be superior to him by bringing their inventions, and at the same time demand to be deemed oracles? This passage confirms the doctrine of Peter, who says,

“He who speaks, let him speak the words of God.”
(1Pe 4:11)

Calvin: Jer 19:3

He now adds, Hear ye the word of Jehovah. This is a confirmation of the former sentence. We hence see why it was said, Cry, or, with a clear voice proclaim, what I shall say to thee; it was, that they might know that he spake not according to his own ideas as a man, but that he was a celestial herald to proclaim what God commanded. Hear, he says, ye kings of Judah and inhabitants of Jerusalem. We see how the Prophet did not spare even kings, according to what God had before commanded him, that he should act boldly and shew no respect of persons, (Jer 1:8.) He then faithfully performed his office, as he did not flatter kings, and was not terrified by their dignity and power. But he addressed them first, and then the people, because they who had most grievously sinned, were made rightly to bear the first reproof. We hence see what the next passage means,

“Reprove mountains and chide hills,” (Mic 6:1)

and also this passage,

“I have set thee over nations and kingdoms,”
(Jer 1:10)

for heavenly truth ought to bring under subjection, as Paul says, everything high in the world, so that all the pride of man may be subdued. (2Co 10:5.) Kings indeed do very ill bear to be thus boldly treated; for they wish to be exempt from every law and to be free from every yoke. But if they now acknowledge not their subjection to God’s word, they must at last come before his tribunal; and then they shall find how perversely they have abused their power. As to teachers, they ought, small and great, to teach after the example of Jeremiah; they ought to reprove and to rebuke, when necessary, without shewing any respect of persons.

Thus saith Jehovah of hosts, and the God of Israel, Behold, I am bringing an evil on this place, of which whosoever shall hear, tingle shall his ears. The prophetic word had more power when the Jews were brought to the very place where the event was exhibited, he might have said the same thing in the Temple or in the gate or in the palace of the king but his prophecy would not have been so effectual. We indeed know how much tardiness there is in men in general; but so great was then the obstinacy of the Jews, that however forcibly the truth might have been set forth, yet it was received with so much indifference, that it was neglected. God then intended to shew to them, as it were, the event itself. He says, Jehovah of hosts and the God of Israel; and he used these words, that they might know, as we have stated elsewhere, that they had to do with God, whose power is dreaded even by angels. And in order to shake off their foolish boasting, that they were the children of Abraham, — “God,” he says, “has sufficient power to chastise you, and the same is the God of Israel, whose name ye falsely and absurdly pretend to profess.” These subjects I only in a brief manner handle, because I have explained them more fully elsewhere.

He says that such a calamity was nigh that place as would make the ears to tingle: when there is a violent noise, our ears are stunned, and there is at the same time a certain tingling or ringing. When a man is killed, or when ten or twelve men are slain, there is a dreadful cry; but in a great tumult occasioned by men perishing, such is the noise that it stuns in a manner the ears, like that which proceeds from cataracts; for the violent noise of the Nile, they say, causes some degree of deafness. So also the Prophet says here, I am bringing, says God, a calamity on this place, which shall not only terrify those who will hear of it, but also render them quite astonished, so that their ears shall tingle, as is the case when there is a violent and dreadful noise. The cause follows —

Calvin: Jer 19:4

The reason is given why God would so severely deal with that place. We indeed know that hypocrites are ever ready with their answer; as soon as God threatens them, they bark and bring forward their evasions. The Prophet then shews that the judgment announced would be just, lest the Jews should pretend that it was extreme.

God first complains that he had been forsaken by them, because they had changed the worship which had been prescribed in his Law. And this is what ought to be carefully considered; for no one would have willingly confessed what Jeremiah charged upon them all; they would have said, — “We have not forsaken God, for we are the children of Abraham; but what we wish to do is to add to his worship; and why should it be deemed a reproach to us, if we are not content with our own simple form of worship, and add various other forms? and we worship God not only in the Temple, but also in this place; and further, we do not spare our own children.” But God shews by one expression that these were frivolous evasions; for he is not acknowledged except what he orders and commands is obediently received. Let us know, that God is forsaken as soon as men turn aside from his pure word, and that all are apostates who turn here and there, and do not follow what God approves.

Then he says that they had alienated the place. God had consecrated to himself the whole of Judea: he would not indeed have sacrifices offered to him in every place; but when the Jews worshipped him, as they were taught by Moses and the prophets, the whole land was as it were an altar and a temple to him. Then God complains that his authority in that part of the suburbs was taken away; as though he had said, — “The whole of Judea is my right and my jurisdiction, and Jerusalem is the royal palace in which I dwell; but ye, deluded beings, do by force take away my right and transfer it to another, as though one gave to a robber a place nigh a royal residence.” Thus God justly complains that they had alienated that place ²¹³

But we must remember the reason, which immediately follows, because they had burned incense to Baal. They pretended, no doubt, the name of God; but yet it was a most preposterous superstition, when they worshipped inferior gods, as the Papists do at this day. The word Baal is sometimes used in the singular number by the prophets, and sometimes in the plural: but what is Baal? a patron. They were not content with one patron, but every one desired a patron for himself: hence under the words Baal and Baalim, the prophets characterized all fictition is modes of worship: when they worshipped God’s name, they blended the worship of patrons, who had not been made known to them; hence he adds, They have made incense in it to foreign gods. He afterwards says, that these foreign gods were such as neither they nor their fathers nor their kings knew. By saying that they were gods unknown to their fathers as well as to themselves and to their kings, he no doubt calls their attention to the doctrine of the law, and to the many certain proofs by which they had found that he was the only true God.

The Jews might have raised such an objection as the Papists do at this day, — that their modes of worship were not devised in their time, but that they had derived them from their ancestors. But God regarded as nothing those kings and the fathers, who had long before degenerated from true and genuine religion. It must be here observed, that true knowledge is connected with verity: for they who had first contrived new forms of worship, doubtless followed their own foolish imaginations; as when any one in the present day asks the Papists, why they weary themselves so much with their superstitions, good intention is ever their shield, — “O, we think that this is pleasing to God.” Therefore rightly does God here repudiate their inventions as wholly vain, for they possess nothing solid or permanent. At the same time, he by implication condemns the Jews for rejecting his law, whose authority had been established among them, so that they ought not to have entertained any doubt: for it would have been the greatest ingratitude to say, “We know not who introduced the Law!” God had indeed sanctioned the law by so many miracles, that it could not have been disputed; and they had also found by many evidences and proofs that he was the only brue God. tie had then been known by their fathers as well as by their kings, even by David and by all his godly successors. Hence their crime was exaggerated, by seeking for themselves foreign gods.

Now we also see how foolishly the Papists lay hold on this passage and similar passages, in order to commend their abominations by the pretext of antiquity, for vain are their disguises when they say, “O, we have been thus taught by our ancestors, and we have the authority of kings.” But the Prophet here does not speak of fathers indiscriminately; but by fathers he means those who had embraced the true and pure worship of God, as they had been taught by the law; and those kings were alone worthy of imitation, who had faithfully worshipped God according to the doctrine of the law: and thus he excludes all those fathers and kings who had degenerated from the law of Moses.

Calvin: Jer 19:5

He at last adds, that that place was filled with the blood of innocents; for there they killed their children. And by this circumstance Jeremiah again amplifies the wickedness of the people; for they had not only despised God and his law, but also cruelly destroyed their innocent infants; and thus he proved them guilty not only of impiety and profaneness in vitiating the worship of God, but also of brutal and barbarous savageness in not sparing innocent blood.

Calvin: Jer 19:6

We saw in the last Lecture that the Prophet was sent by God’s bidding to the house of the potter, that he might there take an earthen bottle, carry it to Topher, and there explain the judgment of God, which was nigh at hand on account of his worship being violated. And he shewed why the Jews deserved reproof, even because they made incense to Baal, built groves and high places for themselves, and committed their sons and daughters to the fire: they were not only profane towards God, but also cruel towards innocent souls. Now, lest they pretended an excuse, he also added, that such a thing never came to God’s mind; and this is worthy of notice, because God by this one expression fulminates against all those inventions with which men delight themselves. As then there is no command, it follows that whatever is thus attempted is frivolous and useless.

He now denounces punishment, The days are coming, or shall come, in which this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter. This seemed incredible to the Jews; for they had chosen that place for themselves to perform their superstitions: they thought therefore that a great part of their safety depended on their false worship.

As to the word Tophet, some think that it is to be taken simply for hell, or for eternal death; but this cannot by any means be admitted. More probable is their opinion who derive it from תף , teph, which means a drum; for they think that they did beat drums when infants were killed, that their cries might not be heard. But as this is only a conjecture, I know not whether another reason may be given. Some derive the word from יפה iphe, which signifies to be decorous or beautiful; and this etymology has something apparently in its favor. And perhaps it ought to be so taken in Job 17:6, where the holy man complains that he was become a proverb, and that he had been תפת Tophet, in the presence of all. There are indeed some who explain the word there as signifying something monstrous, and thus take it in a bad sense. But it seems rather to have been put in contrast with the former clause, — he had been a pleasant spectacle, but he was now become detestable. But they who take the word there as meaning hell, do so entirely without any reason, for that Job perished, seeing and knowing his perdition, as they say, is a forced view. I doubt not then but that he said, that he had been תפת Tophet; that is, an object of joy and of praise, but that he was then a sad and mournful spectacle. And it is certain that his name, תפת , Tophet, was given to the valley of Hinnom, because of the hilarity and joy which thence arose to the people; for they thought that God was propitious to them, when they so sedulously offered there their sacrifices, and yet they provoked his wrath. Then Tophet is to be taken in a good sense, when we regard the origin of the word. It is indeed true that in Isa 30:33, Tophet is to be taken for Gehenna; but it may be that the prophets had now begun so to execrate the place as to call hell indiscriminately Gehennon and Tophet; for the word Gehenna, as we have stated elsewhere, had its origin from the same place; it is indeed corrupted, but its origin is not doubtful. Now, the reason why the prophets and other faithful men called the place hell, was plainly this, — because the devil reigned in that place, when God’s worship became vitiated, and the whole of true religion was subverted; and especially, because superstition became so deeply fixed in the hearts of the people, that it could not be rooted up except by an extraordinary force and power.

However this may have been, we may conclude from this passage, as well as from other passages, that this name was given on account of the joy experienced there, even because they thought themselves altogether happy, as God was pacified towards them. But what does Jeremiah say? This place shall be no more called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter. This seemed, as I have said, incredible to the Jews. But it however behoved the Prophet boldly to declare what was to be. It afterwards follows, —

Calvin: Jer 19:7

This amplification further exasperated the minds of the people, — that they in vain trusted that this place would be to them a fortress. For, as we have already stated, they had persuaded themselves that it was abundantly sufficient to reconcile them with God, when they spared not their own children, and so zealously performed tlheir acts of worship. And hypocrites are commonly inflated with this presumption, for they prefer what pleases them to what pleases God; they regard not what the law bids, what God approves, but they adore their own inventions. Since then almost all the superstitious are filled with such a presumption, God here rightly declares, that he would make void their counsels ²¹⁴

It is indeed certain that there is neither wisdom nor counsel in deluded men, while they thus devise new and frivolous modes of worship, for these are sheer mummeries. But we ought to observe what Paul says in Col 2:23, that all the fictions which men devise for themselves have in them some appearance of wisdom; for we know that wherever our imagination may carry us, we think ourselves wise, and that whatever God prescribes becomes insipid to us. Then the Prophet concedes “counsel,” though improperly, to frivolous and vain inventions, but not without reason, for experience teaches us sufficiently, that men ever take great delight in their superstitions, for they wish to subject God as it were to their own will. He then says, by way of concession, that the counsels of the whole people, especially of the city Jerusalem, would be made void, which was above others the teacher of errors, while yet the doctrine of the law ought especially to have prevailed there. And it may be also that there is an allusion to that word בקבק bekbek, which we have before seen, and which the Prophet will repeat again, for it means to make void or empty, though some think it to be a factitious word, because the sound, bekbek, is produced while the bottle is emptied. However this may be, the allusion is still sufficiently striking.

He afterwards adds, And I will lay them prostrate by the sword before their enemies, and by the hand of those who seek their life. In this second part, the Prophet intimates that the hatred entertained by their enemies towards the Jews would not be common. Wars are carried on sometimes in such a way, that the conquerors are satisfied with the spoils; but the Prophet intimates, that the cruelty of their enemies would be such, that they would seek the life of the whole people, and delight in slaughter; as though he had said, that they would be deadly enemies and altogether implacable. He will again repeat these words, and in the same sense.

He then adds, I will give your carcase to be meat to the birds of heaven, and to the beasts of the field ²¹⁵ We have said elsewhere that it is deemed a punishment inflicted by heaven when the carcases of the dead remain unburied; for it is the last office of humanity to bury the dead. And this is a distinction which God would have to be between men and brute animals, for animals have not the honor of a burial. It has also been ever granted as a singular privilege to men to be buried, in order to set forth the hope of resurrection. When, therefore, a burial is denied, it is a proof of extreme dishonor. It has indeed often happened that the saints have been without a burial; but temporal punishment is ever turned to salvation to God’s children. As to the reprobate it must be deemed a judgment from God, when he casts away their carcases, as then there is no difference between them and animals. But I have treated this subject more fully elsewhere, and I shall not proceed with it now. It follows —

Defender: Jer 19:6

Jer 19:6 is essentially the same as Jer 7:32. For its significance, see notes on Jer 7:31. Also, the context here (Jer 19:3-13) makes it very clear why God hates pagan idolatry, especially when His own people become involved in it, and why the Hinnom valley became the model picture of the eternal lake of fire."

TSK: Jer 19:1

am 3397, bc 607

Go : Jer 19:10,Jer 19:11, Jer 18:2-4, Jer 32:14; Isa 30:14 *marg. Lam 4:2; 2Co 4:7

the ancients of the people : Jer 26:17; Num 11:16; 1Ch 24:4-6; Eze 8:11, Eze 8:12, Eze 9:6; Mat 26:3, Mat 27:1, Mat 27:41, Mat 27:42; Act 4:5, Act 4:6

TSK: Jer 19:2

the valley : Jer 7:31, Jer 7:32, Jer 32:35; Jos 15:8; 2Ki 23:10; 2Ch 28:3, 2Ch 33:6

east gate : Heb. sun-gate, Neh 3:29

and proclaim : Jer 1:7, Jer 3:12, Jer 7:2, Jer 11:6, Jer 26:2; Pro 1:20-22; Eze 3:10,Eze 3:11; Jon 3:2; Mat 10:27; Act 5:20, Act 20:27

TSK: Jer 19:3

Hear : Jer 13:18, Jer 17:20; Psa 2:10, Psa 102:15, Psa 110:5; Mat 10:18; Rev 2:29

his ears : 1Sa 3:11, 1Sa 4:16-18; 2Ki 21:12, 2Ki 21:13; Isa 28:19

TSK: Jer 19:4

they have : Jer 2:13, Jer 2:17, Jer 2:19, Jer 2:34, Jer 5:6, Jer 15:6, Jer 16:11, Jer 17:13; Deu 28:20, Deu 31:16-18; Deu 32:15-23; 2Ki 22:16, 2Ki 22:17; Isa 65:11; Dan 9:5-15

estranged : 2Ki 21:4, 2Ki 21:5, 2Ki 21:7, 2Ki 23:11, 2Ki 23:12; 2Ch 33:4-7

burned : Jer 7:9, Jer 11:13, Jer 18:15, Jer 32:29-35; Deu 13:6, Deu 13:13, Deu 28:36, Deu 28:64, Deu 32:17

filled : Jer 2:30,Jer 2:34, Jer 7:31, Jer 7:32, Jer 22:17, Jer 26:15, Jer 26:23; 2Ki 21:6, 2Ki 21:16, 2Ki 24:4; Isa 59:7; Lam 4:13; Mat 23:34, Mat 23:35; Luk 11:50; Rev 16:6

TSK: Jer 19:5

the high : Num 22:41

to burn : Jer 7:31; Deu 12:31; 2Ki 17:17; 2Ch 28:3; Psa 106:37, Psa 106:38; Eze 16:20,Eze 16:21; Eze 20:26

which : Jer 7:31, Jer 7:32, Jer 32:35; Lev 18:21

neither : Eze 38:10; Dan 2:29

TSK: Jer 19:6

this : Jer 19:2, Jer 19:11, Jer 7:32, Jer 7:33; Jos 15:8; Isa 30:33

TSK: Jer 19:7

I will make : Job 5:12, Job 5:13; Psa 33:10,Psa 33:11; Pro 21:30; Isa 8:10, Isa 28:17, Isa 28:18, Isa 30:1-3; Lam 3:37; Rom 3:31, Rom 4:14

I will cause : Jer 9:21, Jer 15:2, Jer 15:9, Jer 18:21, Jer 22:25, Jer 46:26; Lev 26:17; Deu 28:25

and their : Jer 7:33, Jer 8:2, Jer 9:22, Jer 16:4, Jer 22:19, Jer 34:20; Deu 28:26; Psa 79:2, Psa 79:3; Rev 19:18-21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 19:1

Get (i. e., purchase) a potter’ s earthen bottle - The "bottle"was a flask with a long neck, and took its name from the noise made by liquids in running out.

The ancients - These "elders"were the regularly constituted representatives of the people (see Jer 29:1; Num 11:16), and the organization lasted down to our Saviour’ s time Mat 26:47. Similarly the priests had also their representatives 2Ki 19:2. Accompanied thus by the representatives of Church and State, the prophet was to carry the earthen bottle, the symbol of their mean origin and frail existence, outside the walls of Jerusalem.

Barnes: Jer 19:2

The valley ... - See Jer 7:31 note.

The east gate - Others render "the pottery gate."Two gates led into the valley of Hinnom, the Fountain-gate at the southeast corner, and the Dung-gate on the southwest side of Zion; some think that "the east gate"was neither of these, but a small or postern gate, used for throwing out rubbish, the valley having been put to this degrading use from the time that Josiah defiled it 2Ki 23:10. And thus the mean symbol of a proud nation was carried out through a back door to be broken upon the heaps of refuse already cast there.

Barnes: Jer 19:3

Kings - Plural because the message Jer 19:3-9, related not especially to the reigning king, but to the whole royal house.

Barnes: Jer 19:4

Have estranged this place - They have not recognized the sanctity of this place, but have treated it as a strange place, by worshipping in it strange gods.

Innocents - i. e., guiltless persons.

Barnes: Jer 19:7

Make void - The verb used here is that from which "bottle"Jer 19:1 is derived, and as it represents the sound made by the water running out, it would be better translated, "pour out."Jeremiah perhaps carried the bottle to Tophet full of water, the symbol in the East of life Isa 35:6; Isa 41:18, and at these words emptied it before the assembled elders.

Poole: Jer 19:1

bottle ( see the English Annotations, and Mr. Pool’ s Latin Synopsis;) but that is not much material, for God’ s design was only to show the fragility of this people, how easily he could break them, and how certainly he would break them in pieces. For the more public notice of this typical action, Jeremiah is commanded to take for witnesses some of the gravest of the people and of the priests; whether they were members of the Sanhedrim (which was made up of these two sorts) or not, the Scripture saith not.

Poole: Jer 19:2

Go forth unto the valley of the son of Hinnom: we shall hereafter hear why God commanded Jeremiah to go thither, rather than to another place, to break this earthen pot. This valley was a place very near unto Jerusalem, of which one Hinnom was owner in Joshua’ s time, Jos 15:8 18:16 . The valley is in Scripture sometimes called Ge-hinnom , from whence came the Greek word Gehenna, used by our Saviour for hell , Mat 5:22 , eid thn geennan , because of the hellish torments they there put their children to when they sacrificed them, and of the hellish cries they made.

The east gate in the Hebrew it is, the sun gate , supposed to be so called, because the sun riseth in the east. This valley is said to have lain very near to this gate; thither Jeremiah is commanded to go, and there to proclaim the following words.

Poole: Jer 19:3

That is, a very great evil; it is a Hebrew way of expression, which we also find 1Sa 3:11 2Ki 21:12 . As a very great glaring light affects our eyes, and blindeth them, so a very great sound affecteth the ear, and makes it tingle, and for some time deaf. This God commandeth the prophet to proclaim, as particularly directed to all, both high and low, as well the

kings of Judah as the inhabitants of Jerusalem.

Poole: Jer 19:4

Because they have forsaken me the laws, statutes, and ordinances which God had given them, to direct them both in their religious behaviour towards him, and in their civil conversations.

Have estranged this place either this city, or this temple, (which stood very nigh to this valley,) or this particular valley, which they had turned to a use quite contrary to the end for which God gave it them; for in it they had paid a religious homage to idols, strange idols, which their fathers knew not, and had filled that place with the blood of such as had not deserved death, either innocent men, or children, that they had there sacrificed to idols; of which he afterward speaketh more particularly.

Poole: Jer 19:5

This and the following verse contain another great sin of this people, with the punishment which God proportioneth to it. The sin in the general was idolatry, but a most barbarous species of it, mentioned also Jer 7:31 32:35 , where it is said they made their sons and their daughters pass through the fire to Molech; the place where they did it is called Tophet , Jer 19:6 , of which also mention is made Isa 30:33 Jer 7:31-33 . For the opening of this text, as also of those other texts that mention this idolatry, we must open what is meant by Baal, Moloch, Tophet , and the valley of the son of Hinnom . There is no doubt but Baal and Molech, or Moloch, signify the same thing; Baal signifieth a lord, Molech a king . They ordinarily called their idols by these names; as also Malcham , Zep 1:5 ; upon which account God would not be called Baal , Hos 2:16 , though he was called Jehovah, Elohim , and Adonai , all which signified lord, as Baal did. Both Baal and Molech seem common names to all idols. There was more than one idol in the house of Baal, 2Ki 10:26 . The Ammonites called their principal idol Milcom and Molech , as appears from 1Ki 11:5 2Ki 23:13 . To this idol they sacrificed their children. It was a very ancient idolatry, as appeareth by the very early law of God against it, Lev 20:3-5 . Some say it was derived from Saturn, whom they make contemporary with Deborah and Barak, who, to appease the gods in an imminent danger, sacrificed his son. Others say it began in the time of Serug, the father of Nahor, of whom we read Gen 11:20 , and that it had its original from the devil, speaking out of the belly of some dead persons, commanding this homage, possibly in imitation of God, who, Gen 22:2 , to try Abraham’ s obedience, commanded him to offer up Isaac upon the Mount Moriah. We must know there were other sacrifices they offered to Baal: they burnt incense to Baal , 2Ki 23:5 ; they offered sacrifices and burnt-offerings of beasts , 1Ki 18:26 2Ki 10:24 ; only in some extraordinary straits, to show their great obedience to the devil, they offered their children. What creature they worshipped under this name is not certain, but very probably it was the sun, from 2Ki 23:5 , or some superior being, which they owned as their supreme lord and king, which they, some of them, mistook the sun, moon, and stars to be; they being glorious beings removed out of men’ s knowledge, so as they had not sufficient means to understand their natures, might, considering their motions, and vast influence they had upon all other creatures, mistake them for animate and supreme beings, to which as they paid other homages, (such as swearing by them, Zep 1:5 , burning incense, offering beasts, praying to them,) so in imitation of the heathens, and in a pretence of high devotion and homage in some special cases and straits, they offered their children. Some think they only made them go through the fire , but did not burn them; and indeed so most of the scriptures express this abominable idolatry; but some scriptures speak it plain enough, that they actually burnt them: the psalmist, Psa 106:37 , saith, They shed innocent blood, even the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with blood , which it could not have been by their children’ s merely passing through the fire; and it is laid to their charge, Eze 16:20,21 , Thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and those hast thou sacrificed to them to be devoured. That thou hast slain my children, and delivered them to cause them to pass through the fire for them . We read of the idolatry of Jeroboam, who worshipped the true God, but by calves set up at Dan and Beth-el. Ahab exceeded this, bringing in the terminative worship of the creatures, worshipping the sun, moon, and stars , under the name of Baal . But, the first in Judah, of whom we read that he made his son to pass through the fire , was Ahaz, the father of Hezekiah, 2Ki 16:3 . He was followed by his grandchild Manasseh, 2Ki 21:6 . Josiah, the good son of a bad father, defiled the place where this abominable idolatry was committed, 2Ki 23:10 . The place where they committed this horrible abomination was the valley of the son of Hinnom, very near the city, and the particular place was called Tophet. There was a high place built for the idol, and many think that the name Tophet ariseth from their use of a drum or tabret , with which, while the poor children were burning, they made great noises to drown the sound of the children’ s yellings; though others think the word Tophet originally signifies hell, or the place of the damned, of which this place, both for the torments and roarings in it, was a lively representation. Now of this barbarous and horrible idolatry God saith, he commanded them not, neither came it into his mind . It was so far from it, that God had most severely forbid it, Lev 20:2-5 , making it a capital crime for any to do it, and for any to conceal others that they knew did it; so that here is a meiosis , less spoken than was true fit the case; but possibly God’ s expressing a thing of this nature, being an error in his worship, under these soft terms,

I commanded them not, neither did it come into my mind giveth no small ground to considerate men to judge that we must have a command from God, though not for every individual act of our worship, nor for every circumstance of human action which we do in his worship, yet for every specifical religious act, and for any thing whereby we pay a homage to God; it being indeed the most reasonable thing imaginable, that God should have the same privilege which every prince or great man amongst men claimeth as his right, to prescribe the acts, modes, and methods for his own homage.

Poole: Jer 19:6

For this God, by his prophet, threateneth that this place, anciently, in Joshua’ s time, called

The valley of the son of Hinnom and more lately Tophet , from the noise of drums and tabrets there, whilst children were burning, should have a new name, and be called

The valley of slaughter from the multitude of dead bodies which upon the taking of the city should be slain and thrown into this valley. It was expounded Jer 7:32,33 , For they shall bury in Tophet till there be no place; and the carcasses of this people shall be meat for the fowls of the heavens, and for the beasts of the earth, and none shall fray them away.

Poole: Jer 19:7

In this place, amongst others, I will make void all the counsels that the men of Judah and the inhabitants of Jerusalem have taken to escape my righteous judgments; I will frustrate all their little arts and designs to avoid the dint of my judgments; I will cause them to fall by the sword before their enemies, so as there shall be no way of escape for them.

Haydock: Jer 19:1

Priests. They were to furnish the vessel, and accompany the prophets, ver. 10. Septuagint, "and thou shalt take some of," &c. (Haydock) ---

Words and actions together instruct most powerfully. (St. Jerome) (Worthington)

Haydock: Jer 19:2

Gate, which must have been to the south-east of Jerusalem, leading to the valley. (Calmet) ---

Septuagint, "Charseith gate." (Haydock) ---

Here the common people were buried, after the reign of Josias, who contaminated the place where the idol Moloc had been adored.

Haydock: Jer 19:3

Tingle, as if he had heard a sudden noise or clap of thunder. (Calmet)

Haydock: Jer 19:4

Profaned. Literally, "rendered strange." (Haydock) ---

I have no farther regard for it. ---

Innocents: their own children, ver. 5., and chap. vii. 31.

Haydock: Jer 19:5

Mind. Perhaps the people stupidly thought thus to honour him; but God pointedly condemns such sacrifices.

Haydock: Jer 19:6

Valley. Septuagint, "burial-place of slaughter," ver. 2. Here the Chaldeans slew many.

Gill: Jer 19:1

Thus saith the Lord, go and get a potter's earthen bottle,.... From the potter's house, where he had lately been; and where he had been shown, in an emblematic way, what God would do in a short time with the Jews; and which is here further illustrated by this emblem: or, "go and get", or "buy, a bottle of the potter, an earthen one" ^k; so Kimchi; called in Hebrew "bakbuk", from the gurgling of the liquor poured into it, or out of it, or drank out of it, which makes a sound like this word ^l:

and take of the ancients of the people, and of the ancients of the priests; the word "take" is rightly supplied by our translators, as it is by the Targum, the Septuagint, Syriac, and Arabic versions; for these words are not to be connected with the former, as in the Vulgate Latin version; as if the prophet was to get or buy the earthen bottle of the elders of the people, and of the priests; but those who were the greatest and principal men of the city, and of which the Jewish sanhedrim consisted, were to be taken by the prophet to be witnesses of what were said and done, to see the bottle broke, and hear what Jeremiah from the Lord had to say; who, from their years, it might be reasonably thought, would seriously attend to those things, and would report them to the people to great advantage; and the Lord, who sent the prophet to them, no doubt inclined their hearts to go along with him; who, otherwise, in all probability, would have refused; and perhaps would have charged him with impertinence and boldness, and would have rejected his motion with contempt, as foolish or mad.

Gill: Jer 19:2

And go forth into the valley of the son of Hinnom,.... To whom it formerly belonged, and so it was called as early as Joshua's time, Jos 15:8; from the faith and abomination of the place, and the shocking torments here exercised, "hell", from hence, in the New Testament, is called "Gehenna": here the prophet with the elders were to go, for reasons after mentioned; because here their cruel idolatries were committed, and Jerusalem was to be made like unto it for pollution and bloodshed:

which is by the entry of the east gate; the way to it out of Jerusalem lay through the east gate of the city. The Targum calls it "the dung gate"; through which the filth of the city was carried out, and laid near it, and where lay the potter's sherds; hence some render it the "potsherd" gate ^m; or rather it should be the potter's gate; for that reason, because the potter's field and house lay near it, from whence the prophet had his earthen bottle; others call it the "sun gate" ⁿ, because it lay to the sun rising; but seeing the valley of Hinnom was to the south of Jerusalem, this seems rather to be the south gate; and a proper situation this was for the potters to dry and harden their pots. The Septuagint, Syriac, and Arabic versions, leave it untranslated, and call it the gate Harsith or Hadsith:

and proclaim there the words that I shall tell thee; for as yet it was not made known to him what he should do with his bottle, or say to the elders, until he came to the place he was ordered to.

Gill: Jer 19:3

And say, hear ye the word of the Lord, O kings of Judah,.... The king and his queen; or the king and his sons; or the king and his princes, and nobles; for there was but one king reigning at a time in Judah, and the present king was Zedekiah; see Jer 21:1;

and inhabitants of Jerusalem; the elders of which, and of the priests, were now before him; to whom he said the following things, that they might tell them to the persons mentioned:

thus saith the Lord of hosts, the God of Israel; who is able to do whatsoever he pleases in the armies of the heavens, and among the inhabitants of the earth, and will do so among his own people, notwithstanding his being the God of Israel:

behold, I will bring evil upon this place; the evil of punishment for the evil of sin; such as the sword, famine, and captivity; meaning not on that spot of ground where the prophet with the elders were, but upon the city of Jerusalem, and on all the land of Judea:

the which whosoever heareth, his ears shall tingle; it shall be astonishing and surprising to him; it shall even stun him; he shall stand as one thunderstruck or be so affected with it as a man is at a violent clap of thunder, or at some exceeding vehement sound, which leaves such an impression upon him, and continues with him, that he cannot get rid of it; but seems to be continually sounding in his ears, and they even echo and ring with it; see 1Sa 3:11. The phrase denotes the greatness of the calamity, and the surprise which the bare report of it would bring with it.

Gill: Jer 19:4

Because they have forsaken me,.... My worship, as the Targum; they had apostatized from God, relinquished his service, neglected and despised his word and ordinances, and left the religion they had been brought up in, and was agreeable to the will of God. This, with what follows, contain reasons of the Lord's threatening them to bring evil upon them, as before:

and have estranged this place; or made a strange place of it, so that it could scarcely be known to be the same, nor would the Lord own it as his; meaning either the city of Jerusalem, to which the prophet was near, and could point to it; or the temple, which was in sight, and which they had strangely abused, by offering strange sacrifices to strange gods; or the valley of Hinnom, the spot he was upon, and which they had alienated from its original use:

and have burnt incense in it unto other gods; to strange gods, the gods of the Gentiles; and this they did both in the city of Jerusalem and in the temple, and very probably in the valley of Hinnom, where they sacrificed their children: gods

whom neither they nor their fathers have known, nor the kings of Judah; of whose wisdom, power, and goodness, neither they nor their fathers before them, nor any of their kings, had had any instance; and whose help and assistance, in times of danger and difficulty, they had had no experience of; and, till now, neither they nor their ancestors had ever owned them, or acknowledged them; nor scarce had heard of their names; nor any of their pious kings, as David, Asa, Jehoshaphat, Hezekiah, and Josiah:

and have filled this place with the blood of innocents; young children that were sacrificed here to idols, as they were in the valley of Hinnom, which seems to be the place principally intended; so that they were not only guilty of idolatry, but of murder; and of the murder of innocent creatures, and even, of their own babes; which was shocking and unheard of cruelty!

Gill: Jer 19:5

They have also built the high places of Baal,.... Or, they have even built, &c. and so the words explain what is before suggested of their idolatry; these were the temples in which they placed his image, and the altars on which they sacrificed to him; as follows:

to burn their sons with fire, for burnt offerings unto Baal; the same idol that is sometimes called Moloch, the names being much of the same signification; the one signifying a "lord" or "master"; the other a king; and to the idol under each name they burned their children with fire, and offered them as burnt offerings unto it; which was a most cruel and barbarous way of sacrificing. Some think they only caused them to pass through two fires; but the text is express for it, that they burnt them with fire, and made burnt offerings of them, as they did with slain beasts. It seems very likely that they did both:

which I commanded not; in my law, as the Targum adds; and which was intimation enough to avoid it; though this was not all, he expressly forbad it, Lev 20:2;

nor spake it, neither came it into my mind; and it is marvellous it should ever enter into the heart of man; none but Satan himself could ever have devised such a way of worship.

Gill: Jer 19:6

Therefore, behold, the days come, saith the Lord,.... Or, "are coming" ^o; a little while and it will come to pass, what follows; to which a "behold" is prefixed, as calling for attention and admiration, as well as to assure of the certain performance of it:

that this place shall no more be called Tophet: as it had been, from the beating of drums in it, that the cries and shrieks of infants burnt in the fire might not be heard by their parents:

nor the valley of the son of Hinnom; which was its name in the times of Joshua, and long before it was called Tophet; but now it should have neither names:

but the valley of slaughter; or, "of the slain", as the Targum; from the multitude of those that should be killed here, at the siege and taking of Jerusalem; or that should be brought hither to be buried; see Jer 19:11 and See Gill on Jer 7:32.

Gill: Jer 19:7

And I will make void the counsel of Judah and Jerusalem in this place,.... The counsel which they took in this place and agreed to, in offering their sons and daughters to idols; and which they took with these idols and their priests, from whom they expected assistance and relief; and all their schemes and projects for their deliverance; these were all made to spear to be mere empty things, as empty as the earthen bottle he had in his hand, to which there is an allusion; there being an elegant paronomasia between the word ^p here used and that:

and I will cause them to fall by the sword before their enemies: such as sallied out from the city, or attempted to make their escape:

and by the hands of them that seek their lives; and so would not spare them, when they fell into them:

and their carcasses will I give to be meat for the fowls of the heaven, and for the beasts of the earth: signifying that they should have no burial, but their slain bodies should lie upon the earth, and be fed upon by fowls and beasts.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 19:1

¹ tn The word “Jeremiah” is not in the text. Some Hebrew mss and some of the versions have “to me.” This section, 19:1–20:6 appears to be one of the biographical sections of the book of Jeremiah where incidents in his life are reported in third person. See clearly 9:14 and 20:1-3. The mss and versions do not represent a more original text but are translational or interpretive attempts to fill in a text which had no referent. They are like the translational addition that has been supplied on the basis of contextual indicators.

² tn Heb “an earthenware jar of the potter.”

sn The word translated “clay” here refers to a clay which has been baked or fired in a kiln. In Jer 18 the clay was still soft and pliable, capable of being formed into different kinds of vessels. Here the clay is set, just as Israel is set in its ways. The word for jar refers probably to a water jug or decanter and is onomatopoeic, baqbuq, referring to the gurgling sound made by pouring out the water.

³ tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words but they are undoubtedly implicit.

⁴ tn Heb “elders” both here and before “of the people.”

sn The civil and religious leaders are referred to here. They were to be witnesses of the symbolic act and of the message that Jeremiah proclaimed to the leaders of Jerusalem and its citizens (see v. 3).

NET Notes: Jer 19:2

¹ sn The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13-14; 12:31 on the basis of the Jerusalem Targum. It is probably called “Potsherd Gate” because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31-32 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.

² tn Heb “the words that I will speak to you.”

NET Notes: Jer 19:3

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “Yahweh of armies, the God of Israel.”

sn See the study notes on 2:19 and 7:3 for explanation of this title.

³ sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).

⁴ tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.

NET Notes: Jer 19:4

¹ tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.

² sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has “denationalized” itself in its relation to God.

³ tn Heb “fathers.”

⁴ tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.

NET Notes: Jer 19:5

¹ tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.

² tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.

NET Notes: Jer 19:6

¹ tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

² tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”

sn See Jer 7:31-32 for an almost word for word repetition of vv. 5-6.

NET Notes: Jer 19:7

¹ sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. 1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans.

² sn This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of “sword,” “starvation,” and “disease” which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9.

³ tn Heb “I will cause them to fall by the sword before their enemies and in the hand of those who seek their soul [= life].” In this context the two are meant as obvious qualifications of one entity, not two. Some rearrangement of the qualifiers had to be made in the English translation to convey this.

Geneva Bible: Jer 19:3

And say, Hear ye the word of the LORD, O ^{( a )} kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, which whoever heareth, his ears shall ^{( b )} tingle.

^{( a )} By kings here and in other places are meant counsellors and governors of the people; who he calls the ancients, (Jer 19:1).

^{( b )} Read of this phrase in (1Sa 3:11).

Geneva Bible: Jer 19:5

They have built also the high places of Baal, to burn their sons with fire [for] burnt offerings to Baal, which I ^{( c )} commanded not, nor spoke [it], neither came [it] into my mind:

^{( c )} By which is declared that whatever is not commanded by God's word concerning is service is against his word.

Geneva Bible: Jer 19:6

Therefore, behold, the days come, saith the LORD, that this place shall no more be called ^{( d )} Tophet, nor The valley of the son of Hinnom, but The valley of slaughter.

^{( d )} Read (Jer 7:31; 2Ki 23:10; Isa 30:33).

Commentary -- Verse Range Notes

TSK Synopsis: Jer 19:1-15

1 Under the type of breaking a potter's vessel, is foreshewn the desolation of the Jews for their sins.

MHCC: Jer 19:1-9

The prophet must give notice of ruin coming upon Judah and Jerusalem. Both rulers and ruled must attend to it. That place which holiness made the joy of the whole earth, sin made the reproach and shame of the whole earth. There is no fleeing from God's justice, but by fleeing to his mercy.

Matthew Henry: Jer 19:1-9

The corruption of man having made it necessary that precept should be upon precept, and line upon line (so unapt are we to receive, and so very apt to let slip, the things of God), the grace of God has provided that there shall be, accordingly, precept upon precept, and line upon line, that those who are irreclaimable may be inexcusable. For this reason the prophet is here sent with a message to the same purport with what he had often delivered, but with some circumstances that might make it the more taken notice of, a thing which ministers should study, for a little circumstance may sometimes be a great advantage, and those that would win souls must be wise.

I. He must take of the elders and chief men, both in church and state, to be his auditors and witnesses to what he said - the ancients of the people and the ancients of the priests, the most eminent men both in the magistracy and in the ministry, that they might be faithful witnesses to record, as those Isa 8:2. It is strange that these great men should be at the beck of a poor prophet, and obey his summons to attend him out of the city, they know not whither and they knew not why. But, though the generality of the elders were disaffected to him, yet it is likely that there were some few among them who looked upon him as a prophet of the Lord, and would pay this respect to the heavenly vision. Note, Persons of rank and figure have an opportunity of honouring God, by a diligent attendance on the ministry of the word and other divine institutions; and they ought to think it an honour, and no disparagement to themselves, yea, though the circumstances be mean and despicable. It is certain that the greatest of men is less than the least of the ordinances of God.

II. He must go to the valley of the son of Hinnom, and deliver this message there; for the word of the Lord is not bound to any one place; as good a sermon may be preached in the valley of Tophet as in the gate of the temple. Christ preached on a mountain and out of a ship. This valley lay partly on the south side of Jerusalem, but the prophet's way to it was by the entry on the east gate - the sun gate (Jer 19:2), so some render it, and suppose it to look not towards the sun-rising, but the noon sun - the potter's gate, so some. This sermon must be preached in that place, in the valley of the son of Hinnom, 1. Because there they had been guilty of the vilest of their idolatries, the sacrificing of their children to Moloch, a horrid piece of impiety, which the sight of the place might serve to remind them of and upbraid them with. 2. Because there they should feel the sorest of their calamities; there the greatest slaughter should be made among them; and, it being the common sink of the city, let them look upon it and see what a miserable spectacle this magnificent city would be when it should be all like the valley of Tophet. God bids him go thither, and proclaim there the words that I shall tell thee, when thou comest thither; whereby it appears (as Mr. Gataker well observed) that God's messages were frequently not revealed to the prophets before the very instant of time wherein they were to deliver them.

III. He must give general notice of a general ruin now shortly coming upon Judah and Jerusalem, Jer 19:3. He must, as those that make proclamation, begin with an Oyes: Hear you the word of the Lord, though it be a terrible word, for you may thank yourselves if it be so. Both rulers and ruled must attend to it, at their peril; the kings of Judah, the king and his sons, the king and his princes and privy-counsellors, must hear the word of the King of kings, for, high as they are, he is above them. The inhabitants of Jerusalem also must hear what God has to say to them. Both princes and people have contributed to the national guilt and must concur in the national repentance, or they will both share in the national ruin. Let them all know that the Lord of hosts, who is therefore able to do what he threatens, though he is the God of Israel, nay, because he is so, will therefore punish them in the first place for their iniquities (Amo 3:2): He will bring evil upon this place (upon Judah and Jerusalem ) so surprising, and so dreadful, that whosoever hears it, his ears shall tingle; whosoever hears the prediction of it, hears the report and representation of it, it shall make such an impression of terror upon him that he shall still think he hears it sounding in his ears and shall not be able to get it out of his mind. The ruin of Eli's house is thus described (1Sa 3:11), and of Jerusalem, 2Ki 21:12.

IV. He must plainly tell them what their sins were for which God had this controversy with them, Jer 19:4, Jer 19:5. They are charged with apostasy from God ( They have forsaken me ) and abuse of the privileges of the visible church, and which they had been dignified - They have estranged this place. Jerusalem (the holy city), the temple (the holy house), which was designed for the honour of God and the support of his kingdom among men, they had alienated from those purposes, and (as some render the word) they had strangely abused. They had so polluted both with their wickedness that God had disowned both, and abandoned them to ruin. He charges them with an affection for and the adoration of false gods, such as neither they nor their fathers have known, such as never had recommended themselves to their belief and esteem by any acts of power or goodness done for them or their ancestors, as that God had abundantly done whom they forsook; yet they took them at a venture for their gods; nay, being fond of change and novelty, they liked them the better for their being upstarts, and new fashions in religion were as grateful to their fancies as in other things. They also stand charged with murder, wilful murder, from malice prepense: They have filled this place with the blood of innocents. It was Manasseh's sin (2Ki 24:4), which the Lord would not pardon. Nay, as if idolatry and murder, committed separately, were not bad enough and affront enough to God and man, they have put them together, have consolidated them into one complicated crime, that of burning their children in the fire to Baal (Jer 19:5), which was the most insolent defiance to all the laws both of natural and revealed religion that ever mankind was guilty of; and by it they openly declared that they loved their new gods better than ever they loved the true God, though they were such cruel task-masters that they required human sacrifices (inhuman I should call them), which the Lord Jehovah, whose all lives and souls are, never demanded from his worshippers; he never spoke of such a thing, nor came it into his mind. See Jer 7:31.

V. He must endeavour to affect them with the greatness of the desolation that was coming upon them. He must tell them (as he had done before, Jer 7:32) that this valley of the son of Hinnom shall acquire a new name, the valley of slaughter (Jer 19:6), for (Jer 19:7) multitudes shall fall there by the sword, when either they sally out upon the besiegers and are repulsed or attempt to make their escape and are seized: They shall fall before their enemies, who not only endeavour to make themselves masters of their houses and estates, but have such an implacable enmity to them that they seek their lives; they thirst after their blood, and, when they are dead, will not allow a cartel for the burying of the slain, but their carcases shall be meat for the fowls of the heaven and beasts of the earth. What a dismal place will the valley of Tophet be then! And as for those that remain within the city, and will not capitulate with the besiegers, they shall perish for want of food, when first they have eaten the flesh of their sons and daughters, and dearest friends, through the straitness wherewith their enemies shall straiten them, Jer 19:9. This was threatened in the law as an instance of the extremity to which the judgments of God should reduce them (Lev 26:29, Deu 28:53) and was accomplished, Lam 4:10. And, lastly, the whole city shall be desolate, the houses laid in ashes, the inhabitants slain or taken prisoners; there shall be no resort to it, nor any thing in it but what looks rueful and horrid; so that every one that passes by shall be astonished (Jer 19:8), as he had said before, Jer 18:16. That place which holiness had made the joy of the whole earth sin had made the reproach and shame of the whole earth.

VI. He must assure them that all their attempts to prevent and avoid this ruin, so long as they continued impenitent and unreformed, would be fruitless and vain (Jer 19:7): I will make void the counsel of Judah and Jerusalem (of the princes and senators of Judah and Jerusalem) in this place, in the royal palace, which lay on the south side of the city, not far from the place where the prophet now stood. Note, There is no fleeing from God's justice but by fleeing to his mercy. Those that will not make good God's counsel, by humbling themselves under his mighty hand, shall find that God will make void their counsel and blast their projects, which they think ever so well concerted for their own preservation. There is no counsel or strength against the Lord.

Keil-Delitzsch: Jer 19:1-13

The Broken Pitcher. - Jer 19:1 . "Thus said Jahveh: Go and buy a potter's vessel, and take of the elders of the people and of the elders of the priests, Jer 19:2 . And go forth into the valley of Benhinnom, which is before the gate Harsuth, and proclaim there the words which I shall speak unto thee, Jer 19:3 . And say: Hear the word of Jahveh, ye kings of Judah and inhabitants of Jerusalem: Thus hath said Jahveh of hosts, the God of Israel: Behold, I bring evil upon this place, the which whosoever heareth his ears shall tingle. Jer 19:4 . Because they have forsaken me, and disowned this place, and burnt incense in it to other gods whom they knew not, they, and their fathers, and the kings of Judah, and have filled this place with the blood of innocents, Jer 19:5 . And have built high places for Baal, to burn their sons in the fire as burnt-offerings to Baal, which I have neither commanded nor spoken, nor came it into my heart. Jer 19:6 . Therefore, behold, days come, saith Jahve, that this place shall no longer be called Tophet and Valley of Benhinnom, but Valley of Slaughter. Jer 19:7 . And I make void the counsel of Judah and Jerusalem in this place, and cause them to fall by the sword before their enemies and by the hand of them that seek their lives, and give their carcases to be food for the fowls of the heaven and the beast of the earth. Jer 19:8 . And make this city a dismay and a scoffing; every one that passeth thereby shall be dismayed and hiss because of all her strokes; Jer 19:9 . And make them eat the flesh of their sons and the flesh of their daughters, and each shall eat his neighbour's flesh in the siege and straitness wherewith their enemies and they that seek after their lives shall straiten them. - Jer 19:10. And break the pitcher before the eyes of the men that go with thee, Jer 19:11. And say to them: Thus hath Jahve of hosts said: Even so will I break this people and this city as one breaketh this potter's vessel, that it cannot be made whole again; and in Tophet shall they bury them, because there is no room to bury. Jer 19:12. Thus will I do unto this place, saith Jahveh, and its inhabitants, to make this city as Tophet. Jer 19:13. And the houses of Jerusalem and the houses of the kings of Judah shall become, as the place Tophet, unclean, all the houses upon whose roofs they have burnt incense to the whole host of heaven and poured out drink-offerings to other gods."

The purpose for which Jeremiah was to buy the earthen jar is told in Jer 19:10, and the meaning of breaking it in the valley of Benhinnom is shown in Jer 19:11-13. בּקבּק , from בּקק , to pour out, is a jar with a narrow neck, so called from the sound heard when liquid is poured out of it, although the vessel was used for storing honey, 1Ki 14:3. The appellation יוצר , former of earthen vessels, i.e., potter, is given to denote the jar as one which, on being broken, would shiver into many fragments. Before "of the elders of the people" a verb seems to be awanting, for which cause many supply ולקחתּ (according to Jer 41:12; Jer 43:10, etc.), rightly so far as sense is concerned; but we are hardly entitled to assume a lacuna in the text. That assumption is opposed by the ו before מזּקני ; for we cannot straightway presume that this ו was put in after the verb had dropped out of the text. In that case the whole word would have been restored. We have here rather, as Schnur. saw, a bold constructio praegnans , the verb "buy" being also joined in zeugma with "of the elders:" buy a jar and (take) certain of the elders; cf. similar, only less bold, zeugmatic constr. in Job 4:10; Job 10:12; Isa 58:5. "Elders of the priests," as in 2Ki 19:2, probably identical with the "princes ( שׂרי ) of the priests," 2Ch 36:14, are doubtless virtually the same as the "heads ( ראשׁי ) of the priests," Neh 12:7, the priests highest in esteem, not merely for their age, but also in virtue of their rank; just as the "elders of the people" were a permanent representation of the people, consisting of the heads of tribes, houses or septs, and families; cf. 1Ki 8:1-3, and my Bibl. Archäol . ii. S. 218. Jeremiah was to take elders of the people and of the priesthood, because it was most readily to be expected of them that the word of God to be proclaimed would find a hearing amongst them. As to the valley of Benhinnom, see on Jer 7:31. שׁער החרסוּת , not Sun-gate (after חרס , Job 9:7; Jdg 8:13), but Pottery or Sherd-gate, from חרס = חרשׂ , in rabbin. חרסית , potter's clay. The Chet . חרסוּת is the ancient form, not the modern (Hitz.), for the Keri is adapted to the rabbinical form. The clause, "which is before the Harsuth-gate ," is not meant to describe more particularly the locality, sufficiently well known in Jerusalem, but has reference to the act to be performed there. The name, gate of חרסוּת , which nowhere else occurs, points no doubt to the breaking to shivers of the jar. Hence we are rather to translate Sherd-gate than Pottery-gate, the name having probably arisen amongst the people from the broken fragments which lay about this gate. Comm. are not at one as to which of the known city gates is meant. Hitz. and Kimchi are wrong in thinking of a gate of the court of the temple - the southern one. The context demands one of the city gates, two of which led into the Benhinnom valley: the Spring-or Fountain-gate at the south-east corner, and the Dung-gate on the south-west side of Zion; see on Neh 3:13-15. One of these two must be meant, but which of them it cannot be decided. there Jeremiah is to cry aloud the words which follow, Jer 19:3-8, and which bear on the kings of Judah and the inhabitants of Jerusalem. "Kings" in the plural, as in Jer 13:13, because the matter concerned not the reigning king only, but his successors too, who had been guilty of the sins to be punished.

Jer 19:3-5

In Jer 19:3-5 the threatening is summarily set forth. Horrible evil will the Lord bring on this place, i.e., Jerusalem. The ears of every one that hears it will tingle, so utterly stunning will the news of it turn out to be; cf. 2Ki 21:12 and 1Sa 3:11, where we find תּצלּינה ; cf. Ew. §197, a . This they have brought on themselves by their dreadful sins. They have forsaken Jahveh, disowned this place; נכּר , prop. find strange, Deu 32:27, then treat as strange, deny, Job 21:29. In substance: they have not treated Jerusalem as the city of the sanctuary of their God, but, as it mentioned after, they have burnt incense in it to other (strange) gods. The words: they and their fathers, and the kings of Judah, are not the subject to "knew not," as is "they and their," etc., in Jer 9:15; Jer 16:13, but to the preceding verb of the principal clause. "And have filled the city with the blood of innocents." This Grot. and others understand by the blood of the children slain for Moloch; and for this, appeal is made to Psa 106:37., where the pouring out of innocent blood is explained to be that of sons and daughters offered to idols. But this passage cannot be the standard for the present one, neither can the statement that here we have to deal with idolatry alone. This latter is petitio principii . If shedding the blood of innocents had been said of offerings to Moloch, then Jer 19:5 must be taken as epexegesis. But in opposition to this we have not only the parallelism of the clauses, but also and especially the circumstance, that not till Jer 19:5 is mention made of altars on which to offer children of Moloch. We therefore understand the filling of Jerusalem with the blood of innocents, according to Jer 7:6, cf. Jer 2:34 and Jer 22:3, Jer 22:17, of judicial murder or of bloody persecution of the godly; and on two grounds: 1. because alongside of idolatry we always find mentioned as the chief sin the perversion of justice to the shedding of innocent blood (cf. the passages cited), so that this sin would not likely be omitted here, as one cause of the dreadful judgment about to pass on Jerusalem; 2. because our passage recalls the very wording of 2Ki 21:16, where, after mentioning his idolatry, it is said of Manasseh: Also innocent blood hath he shed, until he made Jerusalem full ( מלּא ) to the brink.

The climax in the enumeration of sins in these verses is accordingly this: 1. The disowning of the holiness of Jerusalem as the abode of the Lord by the public practice of idolatry; 2. the shedding of innocent blood as extremity of injustice and godless judicial practices; 3. as worst of all abominations, the building of altars for burning their own children to Moloch. That the Moloch-sacrifices are mentioned last, as being worst of all, is shown by the three relative clauses: which I have not commanded, etc., which by an impassioned gradation of phrases mark God's abomination of these horrors. On this subject cf. Jer 7:31 and Jer 32:35.

Jer 19:6-13

In Jer 19:6-13 the threatened punishment is given again at large, and that in two strophes or series of ideas, which explain the emblematical act with the pitcher. The first series, Jer 19:6-9, is introduced by בּקּותי , which intimates the meaning of the pitcher; and the other, Jer 19:10-13, is bound up with the breaking of the pitcher. But both series are, Jer 19:6, opened by the mention of the locality of the act. As Jer 19:5 was but an expansion of Jer 7:31, so Jer 19:6 is a literal repetition of Jer 7:32. The valley of Benhinnom, with its places for abominable sacrifices ( תּפת , see on Jer 7:32), shall in the future be called Valley of Slaughter; i.e., at the judgment on Jerusalem it will be the place where the inhabitants of Jerusalem and Judah will be slain by the enemy. There God will make void ( בּקּותי , playing on בּקבּק ), i.e., bring to nothing; for what is poured out comes to nothing; cf. Isa 19:3. There they shall fall by the sword in such numbers that their corpses shall be food for the beasts of prey (cf. Jer 7:33), and the city of Jerusalem shall be frightfully ravaged (Jer 19:8, cf. Jer 18:16; Jer 25:9, etc.). מכּתה (plural form of suffix without Jod ; cf. Ew. §258, a ), the wounds she has received. - In Jer 19:9 is added yet another item to complete the awful picture, the terrible famine during the siege, partly taken from the words of Deu 28:53. and Lev 26:29. That this appalling misery did actually come about during the last siege by the Chaldeans, we learn from Lam 4:10. - The second series, Jer 19:10-13, is introduced by the act of breaking the pitcher. This happens before the eyes of the elders who have accompanied Jeremiah thither: to them the explanatory word of the Lord is addressed. As the earthen pitcher, so shall Jerusalem - people and city - be broken to pieces; and that irremediably. This is implied in: as one breaks a potter's vessel, etc. ( הרפה for הרפא ). The next clause: and in Tophet they shall bury, etc., is omitted by the lxx as a repetition from Jer 7:32, and is object to by Ew., Hitz., and Graf, as not being in keeping with its context. Ew. proposes to insert it before "as one breaketh;" but this transposition only obscures the meaning of the clause. It connects very suitably with the idea of the incurable breaking in sunder. Because the breaking up of Jerusalem and its inhabitants shall be incurable, shall be like the breaking of a pitcher dashed into countless fragments, therefore there will be lack of room in Jerusalem to bury the dead, and the unclean places of Tophet will need to be used for that purpose. With this the further thought of Jer 19:12 and Jer 19:13 connects simply and suitably. Thus (as had been said at Jer 19:11) will I do unto this place and its inhabitants, ולתת , and that to make the city as Tophet, i.e., not "a mass of sherds and rubbish, as Tophet now is" (Graf); for neither was Tophet then a rubbish-heap, nor did it so become by the breaking of the pitcher. But Josiah had turned all the place of Tophet in the valley of Benhinnom into an unclean region (2Ki 23:10). All Jerusalem shall become an unclean place like Tophet. This is put in so many words in Jer 19:13 : The houses of Jerusalem shall become unclean like the place Tophet, namely, all houses on whose roofs idolatry has been practised. The construction of הטּמאים causes some difficulty. The position of the word at the end disfavours our connecting it with the subject בּתּי , and so does the article, which does not countenance its being taken as predicate. To get rid of the article, J. D. Mich. and Ew. sought to change the reading into תּפתּה טמאים , after Isa 30:33. But תּפתּה means a Tophet-like place, not Tophet itself, and so gives no meaning to the purpose. No other course is open than to join the word with "the place Tophet:" like the place Tophet, which is unclean. The plural would then be explained less from the collective force of מקום than from regard to the plural subject. "All the houses" opens a supplementary definition of the subject: as concerning all houses; cf. Ew. §310, a . On the worship of the stars by sacrifice on the housetops, transplanted by Manasseh to Jerusalem, see the expos. of Zep 1:5 and 2Ki 21:3. ' והסּך , coinciding literally with Jer 7:18; the inf. absol . being attached to the verb. finit . of the former clause (Ew. §351, c .). - Thus far the word of the Lord to Jeremiah, which he was to proclaim in the valley of Benhinnom. - The execution of the divine commission is, as being a matter of course, not expressly recounted, but is implied in Jer 19:14 as having taken place.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 15:10--26:1

3. Warnings in view of Judah's hard heart 15:10-25:38

This section of the book contains several collections of Jeremiah's confessions, symbolic acts, and messages. These passages reflect conditions that were very grim, so their origin may have been shortly before the fall of Jerusalem in 586 B.C.

Constable: Jer 19:1--20:7

The broken jar object lesson 19:1-20:6

This message to the people involved another symbolic act (cf. 13:1-11). This incident may have occurred between 609 and 605 B.C.

19:1 Yahweh told Jeremiah to take some of Judah's elders and senior priests and to go and purchase a potter's earthenware water jar (Heb. baqbuq).²⁸⁴ These jars, which archaeologists have found in abundance, range in size from four to 10 inches in height, and they have very slim necks.²⁸⁵ Perhaps these leaders were willing to accompany Jeremiah, even though he was very unpopular (cf. 20:1-2, 10; et al.), because they wanted to gather incriminating evidence against him.

19:2 The prophet was then to go to the section of the Hinnom Valley just south of Jerusalem that was near the Potsherd Gate and deliver the message that the Lord would give him. The Potsherd Gate seems to have been another name for the Dung Gate, which was one of the southern gates to the city leading into the Hinnom Valley below (cf. Neh. 2:13; 3:13-14; 12:31). Evidently people disposed of their broken pottery and other refuse outside this gate.

19:3 The prophet was to call everyone in Jerusalem to hear the Lord's message, from the kings to the ordinary citizens. Israel's God, Almighty Yahweh, was about to bring a calamity of unheard of severity on Jerusalem (cf. 1 Sam. 3:11; 2 Kings 21:12).

19:4-5 The calamity would come because the people had forsaken Yahweh and had turned the valley of Hinnom, and all Jerusalem (cf. 2 Kings 21:12), into a place of heathen worship, including child sacrifice (cf. 7:31). Their forefathers did not do this, and Yahweh had never commanded these atrocities.

19:6 Because of these sins, the Lord predicted that the place would receive a new name: the valley of Slaughter. It's previous names were the valley of the Son of Hinnom and Topheth (lit. fireplace or hearth; cf. 7:31-32; Isa. 30:33). A change of name in the Old Testament frequently signified a change of function (cf. Gen. 17:5, 15; et al.).

19:7 The Lord would also turn the wise advice of the people of Judah and Jerusalem into foolishness. As they had worshipped nothings there, so their wisdom would come to nothing. Their enemy would also defeat and slaughter them there, as they had slaughtered their innocent children. No one would bury their dead bodies, but they would become food for carrion birds and wild beasts since they had slain similar animals to worship the idols (cf. 7:33; 16:4; 34:20; Deut. 28:26).

19:8 Yahweh would also destroy Jerusalem so that everyone who passed its ruins would whistle in amazement because of the devastation (cf. 18:16; 1 Kings 9:8; Lam. 2:15-16; Ezek. 27:36; Zeph. 2:15).

19:9 The siege of Jerusalem would be so bad that the residents would eat their own children and one another rather than die of starvation (cf. 11:1-8; Lev. 26:29; Deut. 28:53-57; 2 Kings 6:26-29; Lam. 2:20; 4:10). This was compensation for their having taken human life to worship pagan idols. Being consumed by cannibals was a typical curse for treaty-breakers in the ancient Near East, as was lack of burial (v. 7).²⁸⁶

19:10-11 Jeremiah was to break his jar in the sight of his hearers as a symbolic act and was to announce that just so the Lord would destroy the people and the city. They would not be able to recover from this catastrophe any more than one could repair a shattered earthenware jar. The only burial places would be in Topheth. The "fireplace" would become a cemetery.

Earlier the Lord implied that He would reshape the nation if the people repented, as a potter reshapes a vessel under construction on the wheel (18:1-2). But now Judah was a hardened vessel incapable of changing. All the Lord could do with it now was break it.

"If there is nothing so workable as a clay pot in the making, there is nothing so unalterable as the finished article."²⁸⁷

19:12-13 Yahweh would make Jerusalem a place of fire and its people a sacrifice, too, because all the people, from the ordinary citizens to the kings, had turned their houses into altars to pagan gods. The presence of corpses would make the city unclean. The people had offered burnt offerings and poured out drink offerings on their flat rooftops to astral deities and other idols (cf. 7:16-20; 32:29; Zeph. 1:5). Archaeologists have discovered cuneiform texts at Ras Shamra (east of Cyprus near the west coast of Syria) that contain instructions for offering sacrifices to astral gods on flat rooftops.²⁸⁸

19:14-15 Jeremiah then returned from Topheth in the valley of Hinnom to the temple courtyard. There he preached to the people that the Lord was about to bring this calamity on Jerusalem and the towns of Judah because they had stubbornly refused to repent (cf. Acts 7:51).

20:1-2 When Pashhur, who was the leading priest responsible for the oversight of the temple, heard Jeremiah's words, he ordered him beaten and imprisoned in stocks that stood near the Benjamin Gate. This gate was evidently the new gate into the inner temple courtyard that King Jotham had constructed (cf. 2 Kings 15:35). It provided an entrance from the north, in which direction lay the tribal territory of Benjamin. Consequently many people would have seen Jeremiah there.

"The stocks,' where the prophet was confined, were intended not only for restraint but also for torture. The stocks, which were used for false prophets (cf. 2 Chron 16:10), held the feet, hands, and neck so that the body was almost doubled up (cf. 29:26). The Hebrew word for stocks' (mahpeketh) means causing distortion.'"²⁸⁹

Ironically, this overseer in God's temple, evidently the man in charge of preserving order in the courtyard, was taking action against God's overseer of the nations, Jeremiah (cf. 1:10). This is the first recorded act of violence done to Jeremiah. It reminds us of the captain of the temple guard who, years later, similarly imprisoned Peter and John (Acts 4:1-3).

20:3 Jeremiah's confinement only lasted one day. Following his release, the prophet gave Pashhur a new name that had prophetic significance: Magomassabib, meaning "terror on every side" (cf. 6:25; Ps. 31:13).²⁹⁰

20:4 The Lord announced through Jeremiah that Pashhur would become a terror to others, his friends, and even himself, and he would feel terror when he saw the coming invader slaughter his loved ones. The Lord promised to deliver all Judah over to the Babylonian king who would take many of the people captive to Babylon and slay them with the sword. This is the first explicit reference to the place of exile in the book (cf. 1:13; 15:14).

20:5 Likewise the enemy would take all the wealth and even the royal treasures of Jerusalem to Babylon. In other words, the enemy would plunder the temple and the royal palaces.

20:6 Pashhur himself, as well as his loved ones, would end up in Babylon as exiles. Evidently he went into captivity in 597 B.C. since another man, Zephaniah, occupied his office after that date (cf. 29:24, 26, 29). He and all who had gathered around him as his disciples would die and be buried there because he had prophesied falsely concerning the coming invasion. Like Jeremiah, Pashhur was both a priest and a prophet.²⁹¹

"Pashhur, who would terrorize Jeremiah for the message he proclaimed, will be terrorized and will become a terror for all to witness, as will all Judah (vv 4-5). Just as the people of Jerusalem and Judah would die at the hands of their enemies (19:7), so Pashhur would die. Only he would die and be buried in a foreign land."²⁹²

Introduction / Outline

JFB: Jeremiah (Book 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 (2Ki 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 (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 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 2Ki 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 Taphnæ 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).

HAVERNICK 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 Aramæisms, 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.

The 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 2Ki 24:18, &c.; 2Ki 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.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 19 (Chapter Introduction)

Overview

Jer 19:1, Under the type of breaking a potter’s vessel, is foreshewn the desolation of the Jews for their sins.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 19 (Chapter Introduction)

CHAPTER 19

Under the type of breaking a potter’ s vessel is foreshown the desolation of the Jews for their sins committed in the valley of Hinnom and elsewhere.

Critics dispute the figure and fashion of this

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 19 (Chapter Introduction)

By the type of breaking an earthen vessel, Jeremiah is to predict the destruction of Judah.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 19 (Chapter Introduction)

The same melancholy theme is the subject of this chapter that was of those foregoing - the approaching ruin of Judah and Jerusalem for their sins. This Jeremiah had often foretold; here he has particularly full orders to foretel it again. I. He must set their sins in order before them, as he had often done, especially their idolatry (Jer 19:4, Jer 19:5). II. He must describe the particular judgments which were now coming apace upon them for these sins (Jer 19:6-9). III. He must do this in the valley of Tophet, with great solemnity, and for some particular reasons (Jer 19:2, Jer 19:3). IV. He must summon a company of the elders together to be witnesses of this (Jer 19:1). V. He must confirm this, and endeavour to affect his hearers with it, by a sign, which was the breaking of an earthen bottle, signifying that they should be dashed to pieces like a potter's vessel (Jer 19:10-13). VI. When he had done this in the valley of Tophet he ratified it in the court of the temple (Jer 19:14, Jer 19:15). Thus were all likely means tried to awaken this stupid senseless people to repentance, that their ruin might be prevented; but all in vain.

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 19 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 19

In this chapter is foreshadowed, represented, and confirmed, the destruction of Jerusalem, by the breaking of a potter's vessel the prophet had in his hand; and by the place where he was bid to do this, and did it. The order for it, and the witnesses of it, and the place where it was done, are declared in Jer 19:1; the proclamation there of Jerusalem's ruin is made, Jer 19:3; the cause of it, their apostasy, idolatry, and shedding of innocent blood, Jer 19:4; the great slaughter of them by the sword and famine, Jer 19:6; and how easy, and irresistible, and irrecoverable, their destruction would be, are signified by the breaking of the bottle, Jer 19:10, when Jerusalem for its idolatry would become as defiled a place as Tophet, where the prophet was, Jer 19:12; from whence he came to the temple, and there repeated the proclamation of the evil that should come upon that city, and all the towns around it, Jer 19:14.