Jeremiah 18:13

n, or other waters to the cool stream of the fountain), their destruction is predicted, Jer 18:12-17 . In consequence of these plain reproofs and warnings of Jeremiah, a conspiracy is formed against him, Jer 18:18 . This leads him to appeal to God for his integrity, Jer 18:19 , Jer 18:20 ; who puts a most dreadful curse in the mouth of his prophet, strongly indicative of the terrible fate of his enemies, Jer 18:21-23 . Verse 1 The word which came to Jeremiah - This discourse is supposed to have been delivered some time in the reign of Jehoiakim, probably within the first three years. Verse 2 Go down to the potter's house - By this similitude God shows the absolute state of dependence on himself in which he has placed mankind. They are as clay in the hands of the potter; and in reference to every thing here below, he can shape their destinies as he pleases. Again; though while under the providential care of God they may go morally astray, and pervert themselves, yet they can be reclaimed by the almighty and all-wise Operator, and become such vessels as seemeth good for him to make. In considering this parable we must take heed that in running parallels we do not destroy the free agency of man, nor disgrace the goodness and supremacy of God. Verse 3 He wrought a work on the wheels - אל האבנים al haabnayim, upon the stones, the potter's wheel being usually made of such, the spindle of the moving stone being placed on a stone below, on which it turned, and supported the stone above, on which the vessel was manufactured, and which alone had a rotatory motion. The potter's wheel in the present day seems to differ very little from that which was in use between two and three thousand years ago. Verse 4 The vessel - was marred in the hands of the potter - It did not stand in the working; it got out of shape; or some gravel or small stone having been incorporated with the mass of clay, made a breach in that part where it was found, so that the potter was obliged to knead up the clay afresh, place it on the wheel, and form it anew; and then it was such a vessel as seemed good to the potter to make it. Verse 6 Cannot I do with you as this potter? - Have I not a right to do with a people whom I have created as reason and justice may require? If they do not answer my intentions, may I not reject and destroy them; and act as this potter, make a new vessel out of that which at first did not succeed in his hands? It is generally supposed that St. Paul has made a very different use of this similitude from that mentioned above. See Rom 9:20 , etc. His words are, "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?" To this every sensible and pious man will answer, Undoubtedly he has. But would any potter make an exceedingly fair and good vessel on purpose to dash it to pieces when he had done? Surely no! And would or could, the God of infinite perfection and love make millions of immortal souls on purpose for eternal perdition, as the horrible decree of reprobation states? No! This is a lie against all the attributes of God. But does not the text state that he can, out of the same lump, the same mass of human nature, make one vessel to honor, and another to dishonor? Yes. But the text does not say, what the horrible decree says, that he makes one part, and indeed the greater, for eternal perdition. But what then is the meaning of the text? Why evidently this: As out of the same mass of clay a potter may make a flagon for the table and a certain utensil for the chamber, the one for a more honorable, the other for a less honorable use, though both equally necessary to the owner; so God, out of the same flesh and blood, may make the tiller of the field and the prophet of the Most High; the one in a more honorable, the other in a less honorable employ; yet both equally necessary in the world, and equally capable of bringing glory to God in their respective places. But if the vessel be marred in his hand, under his providential and gracious dealings, he may reject it as he did the Jews, and make another vessel, such as he is pleased with, of the Gentiles; yet even these marred vessels, the reprobate Jews, are not finally rejected; for all Israel shall be saved in (through) the Lord, i.e., Jesus Christ. And should the Gentiles act as the Jews have done, then they also shall be cut off, and God will call his Church by another name. See on Rom 9:22 (note) and below. Verse 7 At what instant I shall speak concerning a nation, etc. - If that nation, against whom, etc. - And at what instant, etc. - If it do evil, etc. - These verses contain what may be called God's decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die. If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live. Verse 12 There is no hope - See Jer 2:25 . Verse 13 The virgin of Israel - Instead of ישראל Yisrael, three of Kennicott's and De Rossi's MSS., with the Alexandrian copy of the Septuagint, have ירושלם Yerushalem, Jerusalem. Verse 14 Will a man leave the snow of Lebanon - Lebanon was the highest mountain in Judea. Would any man in his senses abandon a farm that was always watered by the melted snows of Lebanon, and take a barren rock in its place? How stupid therefore and absurd are my people, who abandon the everlasting God for the worship of idols! Verse 16 A perpetual hissing - שריקות sherikoth. a shrieking, hissing; an expression of contempt. Verse 17 I will scatter them as with an east wind - It is the property of this wind, almost every where, to parch up, blast, and destroy grain and trees, and even cattle and men suffer from it. Hence the old metrical proverb: - "When the wind blows from the east, 'Tis good for neither man nor beast." Verse 18 Come, and let us devise devices - Let us form a conspiracy against him, accuse him of being a false prophet, and a contradicter of the words of God, for God has promised us protection, and he says we shall be destroyed, and that God will forsake his people. Let us smite him with the tongue - On the tongue; so it should be rendered. Lying and false testimony are punished in the eastern countries, to the present day, by smiting the person on the mouth with a strong piece of leather like the sole of a shoe. Sometimes a bodkin is run through the tongue. Blasphemy, calumny, and cursing of parents, are usually punished in that way among the Chinese. Verse 20 They have digged a pit for my soul - For my life; this they wish to take away. Stood before thee to speak good for them - I was their continual intercessor. Verse 21 Therefore deliver up their children - The execrations in these verses should be considered as simply prophetic declarations of the judgments which God was about to pour out on them. If we consider them in their grammatical meaning, then they are not directions to us to whom our Lawgiver has said, "Love your enemies." Introduction By the significant type of breaking a potter's vessel, Jeremiah is directed to predict the utter desolation of Judah and Jerusalem, Jer 19:1-15 . The prophets taught frequently by symbolic actions as well as by words.

ah, and to the inhabitants of Jerusalem, saying, Thus saith the Lord ; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. 12 And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart. 13 Therefore thus saith the Lord ; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing. 14 Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken? 15 Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; 16 To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head. 17 I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity. These verses seem to be the application of the general truths laid down in the foregoing part of the chapter to the nation of the Jews and their present state. I. God was now speaking concerning them to pluck up, and to pull down, and to destroy; for it is that part of the rule of judgment that their case agrees with ( v. 11 ): " Go, and tell them" (saith God), " Behold I frame evil against you and devise against you. Providence in all its operations is plainly working towards your ruin. Look upon your conduct towards God, and you cannot but see that you deserve it; look upon his dealings with you, and you cannot but see that he designs it." He frames evil, as the potter frames the vessel, so as to answer the end. II. He invites them by repentance and reformation to meet him in the way of his judgments and so to prevent his further proceedings against them: " Return you now every one from his evil ways, that so (according to the rule before laid down) God may turn from the evil he had purported to do unto you, and that providence which seemed to be framed like a vessel on the wheel against you shall immediately be thrown into a new shape, and the issue shall be in favour of you." Note, The warnings of God's word, and the threatenings of his providence, should be improved by us as strong inducements to us to reform our lives, in which it is not enough to turn from our evil ways, but we must make our ways and our doings good, conformable to the rule, to the law. III. He foresees their obstinacy, and their perverse refusal to comply with this invitation, though it tended so much to their own benefit ( v. 12 ): They said, "There is no hope. If we must not be delivered unless we return from our evil ways, we may even despair of ever being delivered, for we are resolved that we will walk after our own devices. It is to no purpose for the prophets to say any more to us, to use any more arguments, or to press the matter any further; we will have our way, whatever it cost us; we will do every one the imagination of his own evil heart, and will not be under the restraint of the divine law." Note, That which ruins sinners is affecting to live as they list. They call it liberty to live at large; whereas for a man to be a slave to his lusts is the worst of slaveries. See how strangely some men's hearts are hardened by the deceitfulness of sin that they will not so much as promise amendment; nay, they set the judgments of God at defiance: "We will go on with our own devices, and let God go on with his; and we will venture the issue." IV. He upbraids them with the monstrous folly of their obstinacy, and their hating to be reformed. Surely never were people guilty of such an absurdity, never any that pretended to reason acted so unreasonably ( v. 13 ): Ask you among the heathen, even those that had not the benefit of divine revelation, no oracles, no prophets, as Judah and Jerusalem had, yet, even among them, who hath heard such a thing? The Ninevites, when thus warned, turned from their evil ways. Some of the worst of men, when they are told of their faults, especially when they begin to smart for them, will at least promise reformation and say that they will endeavour to mend. But the virgin of Israel bids defiance to repentance, is resolved to go on frowardly, whatever conscience and Providence say to the contrary, and thus has done a horrible thing. She should have preserved herself pure and chaste for God, who had espoused her to himself; but she has alienated herself from him, and refuses to return to him. Note, It is a horrible thing, enough to make one tremble to think of it, that those who have made their condition sad by sinning should make it desperate by refusing to reform. Wilful impenitence is the grossest self-murder; and that is a horrible thing, which we should abhor the thought of. V. He shows their folly in two things:— 1. In the nature of the sin itself that they were guilty of. They forsook God for idols, which was the most horrible thing that could be, for they put a most dangerous cheat upon themselves ( v. 14, 15 ): Will a thirsty traveller leave the snow, which, being melted, runs down from the mountains of Lebanon, and, passing over the rock of the field, flows in clear, clean, crystal streams? Will he leave these, pass these by, and think to better himself with some dirty puddle-water? Or shall the cold flowing waters that come from any other place be forsaken in the heat of summer? No; when men are parched with heat and drought, and meet with cooling refreshing streams, they will make use of them, and not turn their backs upon them. The margin reads it, " Will a man that is travelling the road leave my fields, which are plain and level, for a rock, which is rough and hard, or for the snow of Lebanon, which, lying in great drifts, makes the road impassable? Or shall the running waters be forsaken for the strange cold waters? No; in these things men know when they are well off, and will keep so; they will not leave a certainty for an uncertainty. But my people have forgotten me ( v. 15 ), have quitted a fountain of living waters for broken cisterns. They have burnt incense to idols, that are as vain as vanity itself, that are not what they pretend to be nor can perform what is expected from them." They had not the common wit of travellers, but even their leaders caused them to err, and they were content to be misled. (1.) They left the ancient paths, which were appointed by the divine law, which had been walked in by all the saints, which were therefore the right way to their journey's end, a safe way, and, being well-tracked, were both easy to hit and easy to walk in. But, when they were advised to keep to the good old way, they positively said that they would not, ch. vi. 16 . (2.) They chose by-paths; they walked in a way not cast up, not in the highway, the King's highway, in which they might travel safely, and which would certainly lead them to their right end, but in a dirty way, a rough way, a way in which they could not but stumble; such was the way of idolatry (such is the way of all iniquity—it is a false way, it is a way full of stumbling-blocks) and yet this way they chose to walk in and lead others in. 2. In the mischievous consequences of it. Though the thing itself were bad, they might have had some excuse for it if they could have promised themselves any good out of it. But the direct tendency of it was to make their land desolate, and, consequently, themselves miserable (for so the inhabitants must needs be if their country be laid waste), and both themselves and their land a perpetual hissing. Those deserve to be hissed that have fair warning given them and will not take it. Every one that passes by their land shall make his remarks upon it, and shall be astonished, and way his head, some wondering, others commiserating, others triumphing in the desolations of a country that had been the glory of all lands. They shall wag their heads in derision, upbraiding them with their folly in forsaking God and their duty, and so pulling this misery upon their own heads. Note, Those that revolt from God will justly be made the scorn of all about them, and, having reproached the Lord, will themselves be a reproach. Their land being made desolate, in pursuance of their destruction, it is threatened ( v. 17 ), I will scatter them as with an east wind, which is fierce and violent; by it they shall be hurried to and fro before the enemy, and find no way open to escape. They shall not only flee before the enemy (that they might do and yet make an orderly retreat), but they shall be scattered, some one way and some another. That which completes their misery is, I will show them the back, and not the face, in the day of their calamity. Our calamities may be easily borne if God look towards us, and smile upon us, when we are under them, if he countenance us and show us favour; but if he turn the back upon us, if he show himself displeased, if he be deaf to our prayers and refuse us his help, if he forsake us, leave us to ourselves, and stand at a distance from us, we are quite undone. If he hide his face, who then can behold him? Job xxxiv. 29 . Herein God would deal with them as they had dealt with him ( ch. ii. 27 ), They have turned their back unto me, and not their face. It is a righteous thing with God to show himself strange to those in the day of their trouble who have shown themselves rude and undutiful to him in their prosperity. This will have its full accomplishment in that day when God will say to those who, though they have been professors of piety, were yet workers of iniquity, Depart from me, I know you not, nay, I never knew you. Conduct of Persecutors; Prophetic Imprecations. ( b. c. 600.) 18 Then said they, Come, and let us devise devices against J