Jeremiah 17:24–18:17

Jeremiah 17:24-25 24. And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; 24. Et erit, si audiendo audieritis me, dicit Jehova, ne efferatis onus per portas urbis hujus die Sabbathi, et ad sanctificandum diem (hoc est, si sanctificatis diem,) non agendo in eo quicquam operis; 25. Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever. 25. Tunc (copula enim hic accipitur pro adverbio temporis) ingredientur per portas urbis hujus Reges et principes, sedentes super solium Davidis, vecti curru et equis, ipsi et proceres eorum, vir Jehudah, et incolae Jerusalem, et habitabitur urbs haec in perpetuum. Jeremiah introduced, as I have said, a condemnation as to the fathers, that he might make the Jews of his age ashamed of themselves, lest they shouhl imitate the example of those whom they saw to have been disobedient to God. He yet shews, that God would be reconciled to them, provided they from the heart repented; as though he had said, -- "Your fathers indeed provoked, for many years, and even for ages, the vengeance of God; but as he is ever inclined to mercy, he is ready to forgive you, if only you cease to follow your fathers and return to him." In short, he promises them pardon for the time past, if they turned to God. If by hearing ye will hear, he says, so as to carry no burden through the gates of this city on the sabbath-day, and to sanctify (this is connected with "hear") the sabbath-day, so that ye do no work on it; then shall enter through the gates of this city kings and princes, etc. He first promises them a perpetuity as to the kingdom; and it was the chief happiness of the people to have a king from the posterity of David; for thus they saw as it were with their eyes the favor of God present, with them, inasmuch as David and his posterity were visible pledges of God's favor. And we must remember also, that that kingdom was a type of a better kingdom, which had not yet been plainly discovered. Hence in the posterity of David the Jews beheld Christ, until he was manifested. For this reason I said, that they were miserable without a king, and that the perpetuity of the kingdom was a main part, of their happiness. This is the reason why Jeremiah now sets before them, as a singular benefit, the continuance of David's kingdom among them, provided they observed the sabbath-day: and thus God did not only strictly demand what he had a ritht to do, but also allured them by the sweetness of his promise, according to his usual manner. He may indeed in one word command what he pleases; but when he invites us by promises, he has a regard to our infirmity. But it may be here asked, Was the rest on the seventh day of such a moment, that God should on that account promise to them the perpetuity of the kingdom? The answer has been already given, that is, that the end, which was spiritual, was connected with the outward rite; for God commanded the people to keep holy this day, that they might have a manifest symbol:, as it has been said, of their own sanctification. When therefore the Prophet thus speaks, If ye carry no burden through the gates of this city, that is, If ye observe the sabbath-day, the perpetuity of the kingdom shall be secured to you, -- when he thus speaks, he had doubtless, as I have said, a regard to a true observance of the day, which consists not in the naked rite, but included something greater and more excellent, even that they might learn by self-denial to render themselves up to God to be ruled by him; for God will not work in us, unless we first renounce our own reason and the thoughts and feelings of our flesh. In the observance of the Sabbath, therefore, is briefly included the whole of religion: hence he says, Enter in shall kings and princes, sitting on the throne of David. Noticed also ought to be the state of things at that time: It was a time when the country was nearly in ruins and the kingdom greatly weakened, so that the kings and the whole people were daily exposed to danger. When therefore there were hardly any means to defend the city and to support the kingdom, Jeremiah promised it, as a special favor from God, that the kings and the Princes would be rendered secure. From the family of David, as it is well known, were descended the royal counsellors; and hence he says of the counsellors as well as of the king, that they would sit on the throne of David: and he further says, They shall ride in a chariot and on horses, they the kings and their princes; and he adds, the men of Judah, etc. He extends the promise to the whole body of the people; after having spoken of the chief men, he then adds, that the whole community would be partakers of this blessing and favor of God; for the kingdom was formed, that the whole people might know that they were under God's care and protection. It was not then without reason that Jeremiah states here that this blessing would be conferred in common on the whole people. And inhabited, he says, shall be the city perpetually. For the same reason he also adds this; for Jerusalem was then in great danger; nay, there were new terrors daily, and there was a horrible desolation in every part, for the whole country had been visited with many calamities. Jeremiah therefore promised now what in a manner seemed incredible, that is, that the city would be made safe, if they truly and faithfully worshipped God, and testified that by observing the Sabbath. The meaning is, that it would be their own fault, if they found not the aid of God sufficient for them, that even if they were besieged by enemies, yet God would be a sure protector of their safety, provided they became his true and faithful servants. He afterwards adds --

kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor. remain--Hebrew, "be inhabited" (Jer 17:6; Isa 13:20).

Jeremiah 17:26 26. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD. 26. Et venient ex urbibus Jehudah, et ex circuitibus (hoc est, ex toto circuitu) Jerusalem, et ex terra Benjamin, et ex planitie, et ex monte (hoc est, ex montibus, vel, regionibus montanis,) et a meridie, afferentes holocaustum, sacrificium, et oblationem mnchh et thus, et afferentes confessionem (vel, laudem,) in domum Jehovae. Here he mentions the second part of the blessing; for the whole people would be preserved safe in the possession of their kingdom and priesthood, as in both the favor of God appeared; for both the king and the priest were types of Christ. For as by the priesthood they knew that God was propitious to them, they being reconciled to him by sacrifices, and as by the kingdom they knew that God was the protector and guardian of their safety, so these two things constituted a real and complete happiness. Hence the Prophet, having mentioned one of these things, now proceeds to the other, -- They shall come from the cities of Judah ad from the whole circuit of Jerusalem, and from the land of Benjamin, and from other places, to offer sacrifices in the Temple. Sacrifices of themselves could not indeed serve the people; but Jeremiah assumed this principle, -- that reconciliation was not in vain promised to the people by the sacrifices; for sins were really atoned, and Godas it were came forth to gather a people for himself. It was the same as though God said, that he would by all means be gracious to them, if only they observed the Sabbath, that is, if they with a pure heart devoted themselves to his service. The country, as I have said, was in a great measure laid waste; but the Prophet, after having spoken of the city, now adds, that all Judea would become inhabited, for from thence they would ascend to the Temple to offer sacrifices. After having mentioned the whole circuit, he names the land of Benjamin, the half tribe of whom, as it is well known, had continued in the faith, and had not separated from the family of David; indeed a part of the city was in the tribe of Benjamin. He afterwards adds, the plain and the mountains, as though he had said, God's worshippers would come from all the neighboring region to celebrate the feasts and to offer sacrifices as usual. At last he mentions burnt-offering, sacrifice, and oblation, mnchh, meneche; the three principal offerings. But Jeremiah wished to shew briefiy that God would cause religion to flourish and prevail among them as before. But after having spoken of the external worship, he then refers to the end, They shall bring, he says, confession, or praise, tvdh, tude, into the Temple. [190] Here by one word Jeremiah includes the chief thing in sacrifices, as we may learn from Psalm 50:14, 23; where it is said, "sacrifice praise unto God." God there rejects the sacrifices which were offered by the Jews without a right motive: he then shews what he required, commanding them to sacrifice praise. So now Jeremiah teaches us that the design of all sacrifices was to celebrate the name of God, that is, that the Jews might profess that they owed all things to him, that they received their life and their safcty freely from him. in short, they were thereby to testify their gratitude before God. So at this day this truth remains the same, though the types have been abolished: we do not offer calves or oxen or rams, but the sacrifice of praise, by confessing and proclaiming his benefits and blessings, according to what the Apostle says in Hebrews 13:15. But what ought to prevail among us apart from types, was formerly accompanied with types; and yet this truth was observed by the Jews in common with us, -- that while they offered their sacrifices under the Law, they were to testify their gratitude by visible symbols. Let us proceed -- Footnotes: [190] It is more consistent with the rest of the passage to regard this word as meaning "sacrifice of praise," or thanksgiving, or confession. There were sacrifices of this kind especially prescribed; see Leviticus 7:12-15, and the word is often taken in this sense, without the word "sacrifice" being connected with it. Offerings according to the Law are the things which are here mentioned: and the same verb "bring," precedes tvdh as in the previous instances, when "burnt-offering, sacrifice," etc., are named. The Septuagint, as in many other instances, give only a verbal translation, "praise;" "oblation," is the Vulgate; "thanksgiving," the Syriac; and "sacrifice of confession," the Targum. All the words are singular in Hebrew -- burnt-offering -- sacrifice -- oblation, (or meat-offering) -- incense -- thanksgiving. It would be well to retain the singular in a version. -- Ed.

Jeremiah 17:27 27. But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. 27. Quod si non audietis me ad sanctificandum diem sabbathi, et non tollendo onus, et ingrediendo per portas Jerusalem die sabbathi; tunc accendam ignem in portis ejus, et vorabit palatia Jerusalem, et non extinguetur. Now, on the other hand, the Prophet terrifies them, if they hearkened not to the promises of God. God first kindly allures us; but when he sees us to be refractory, he deals with us according to the hardness of our hearts. He therefore now adds threatenings to promises. He had said, that the Jews would be happy, if they worshipped and served God faithfully; for their priesthood and their kingdom would be continued to them. But he now adds, If ye will not obey, so as to sanctify the sabbath-day, and not to carry a burden on it, and not to enter through the gates of Jerusalem, that is, for the purpose of doing business (for it was lawful for them, as it is well known, to go out of the city, but by entering he means the transaction of business) -- If then ye will not hearken to me in this respect, then, he says, I will kindle a fire in the gates of this city. We see the design of the Prophet, -- that he would have the Jews to entertain a sure hope of their safety, provided they repented, and provided the pure and uncorrupted worship of God prevailed among them; but that, on the other hand, he wished to fill them with terror, if they went on in their obstinacy. No doubt this commination greatly offended them; for we know how self-confident they were, and how foolishly they boasted that the city, in which God had his habitation, could not be demolished; and yet the Prophet declares here that the destruction of the holy city was nigh at hand, if they violated the sabbath-day as they had been accustomed to do. But that this punishment might not seem to be too severe, he shews that the people were inexcusable, if they rejected these plain warnings: he says, If ye will not hearken to me; for they might have otherwise objected and said, that they had been deceived, as they did not think that there was so great a sin in violating the Sabbath. Jeremiah now excludes all such evasions, for he says in effect, "Behold I am present with you by God's authority; if ye will violate the Sabbath as hitherto, what excuse can you make? Have you not been proved guilty of open impiety? for God has spoken; and how is it that ye reject his teaching?" We thus see that this, If ye will not hearken to me so as to sanctify the Sabbath, was said to anticipate an objection. He then adds, Devour shall the fire the gates of the city, and shall not be extinguished, that is, shall not be extinguished until it shall consume the whole city and its gates. We indeed know that assemblies were then held at the gates, and that they were therefore places of great importance. As to the fire it is to be taken metaphorically for destruction; and yet we know that even fire was kindled by the Chaldeans; for they deemed it not enough to demolish the city, but proceeded still farther: hence the Temple was burnt, and the houses were consumed by fire. We ought however to explain the word of the Prophet as meaning simply this -- that God's vengeance would be like fire, destroying and consuming all things, so that not even the gates would remain. Something usually remains when cities are demolished to the foundations; but God threatens the Jews with something more grievous -- that the city would not be in a common way destroyed, but be so wholly consumed that nothing would remain. We shall proceed to-morrow. PRAYER Grant, Almighty God, that as thou dost not now prescribe to us one day on which we are to testify that we are sanctified by thee, but commandest us to observe a sacred rest through our whole life, so as to renounce ourselves and the world, -- O grant, that we may really contemplate this rest, and so crucify the old man, that being effectually united to thine only-begotten Son, we may become also partakers of that resurrection in which he has led the way, and be gathered into that celestial kingdom which he has procured for us by his death and resurrection, after having so fought in this world, under thy banner, that thou mayest ever reign in us and rule and govern us by thy Spirit, so that nothing throughout life may be our own doing, but that we suffer ourselves to be governed by thee, until thou at length become to us all in all. -- Amen.

plain mountains . . . south-- (Jos 15:1-4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (Ch2 35:20; Ch2 36:3-4). The Hebrew for "south" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land (Zac 7:7). sacrifices--As in Jer 17:22, one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it (Psa 107:22).

burden . . . in . . . gates . . . fire in the gates--retribution answering to the sin. The scene of their sin shall be the scene of their punishment (Jer 52:13; Kg2 25:9). Next: Jeremiah Chapter 18

And it shall come to pass,.... Or, "yet it shall come to pass" (f); so it shall be, notwithstanding all former disobedience and rebellion: if ye diligently hearken unto me, saith the Lord; or, "in hearing hear" (g); hearken attentively, and readily obey the command given, before mentioned, so as to bring in no burden through the gates of this city on the sabbath day; to be bought or sold, or to be wrought on or with; and so likewise to carry nothing out of their houses or city, which, though not expressed, is understood as before; and this respects not only the city of Jerusalem, but all other cities and towns in Judea; for the word of the Lord, concerning this matter, was sent to all Judah, the whole land of Judea, Jeremiah 17:20; but hallow the sabbath day, to do no work therein; one part of the sanctification of the sabbath lay in a cessation from all servile work, though not wholly, but also in the observance of religious worship, and the one was in order to the other; for, unless they abstained from worldly business, they could not be at leisure to attend divine service. (f) "tamen erit", Gataker; "erit autem", Cocceius. (g) "audiendo audiveritis", Pagninus, Montanus, Schmidt.

Then shall there enter into the gates of this city,.... In a very public and splendid manner: kings and princes, sitting upon the throne of David; that is, kings, with the princes of the blood, or with their nobles, who shall be of the house and line of David; and in a continual succession shall sit upon his throne, and possess the kingdom of the house of Judah, and rule over them in great glory, peace, and prosperity: riding in chariots and on horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem; some riding in chariots, and some on horses; the king, with some of the princes of the blood, in one chariot; his nobles in others, or on horseback; with great numbers of the citizens of Jerusalem, and people from all parts, flocking to see them, and join in the procession, and so make it more grand and august: and this city shall remain for ever; or, "be inhabited for ever" (h); a long time, and not be destroyed, as has been threatened, or its inhabitants carried captive. (h) "et inhabitabitur in seculum", Piscator, Cocceius, Schmidt.

And they shall come from the cities of Judah,.... That is, men shall come from all parts of the land of Judea to the city of Jerusalem, and to the temple; especially at the times of their solemn feasts, three times a year, as the law directed: and from the places about Jerusalem; and from all the towns and villages adjacent to it, such as Bethany and Bethphage, and many others: and from the land of Benjamin; which tribe continued with the tribe of Judah when the rest revolted, and was now with it, and still would continue with it, and join with it in religious worship, were they careful to observe what the Lord commanded them: and from the plain, and from the mountains, and from the south; these respect the several parts of the land of Judah, which, the Jews (i) say, was divided into three parts, the mountain, plain or champaign country, and the valley: the "plain" was that part where Lydda and other cities were; the "mountain" is the same with the hill country of Judea, Luke 1:39; and the "south" the southern part of the land, that which is called the wilderness of Judea, of which see Joshua 15:20. The above Jewish writers say (k), that from Bethhoron to Emmaus was the mountain or hill country; from Emmaus to Lydda the plain; and from Lydda to the sea the valley; now, from all these places should persons come to the temple: bringing burnt offerings and sacrifices, and meat offerings and incense; sacrifices and offerings of all sorts, according to the law; hereby signifying, that if the sabbath was observed, as it would go well with the kings and princes of Judah, they would keep a splendid court, and have a numerous retinue, so it would be well with the priests that served at the altar; sacrifices would be brought to them; of which they would have their part, as well as God have glory by an obedience to his laws; and, besides these, other sacrifices would also be brought, as follows: and bringing sacrifices of praise unto the house of the Lord; thank offerings for mercies received and deliverances wrought, as well as sacrifices for sins committed; and this was one sort of the peace offerings, Leviticus 7:11. (i) Misna Sheviith, c 9. sect. 2.((k) Hieros. Sheviith, foI. 38. 4.

But if ye will not hearken unto me,.... With respect to this particular point, more especially: to hallow the sabbath day; to keep it holy to the Lord in a religious way, in the exercise of the duties of religion, both public and private: and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; or, "and go through"; or, so as "to go through" (l) &c; and may intend either one and the same thing, namely entering in at the gates with a burden upon the shoulders; or two things, bearing a burden, and carrying it any where in or out of the city; and an unnecessary passing and repassing through the gates of the city, whether a man has or has not a burden upon him, since the sabbath might be violated either way: then will I kindle a fire in the gates thereof; where the prophet was to publish all this, and where the people sinned by passing and repassing, and carrying burdens in and out on the sabbath day: and it shall devour the palaces of Jerusalem; the king's palace, and the palaces of the princes and nobles, as well as the cottages of the poorer sort: and it shall not be quenched; until it has utterly destroyed the city: this was fulfilled by the Chaldeans, Jeremiah 52:13. The Jews say there is no fire kindled but where the sabbath is profaned; and that Jerusalem was destroyed because they profaned the sabbath (m). (l) "et intretis per portas", Cocceius, Schmidt. (m) T. Bab. Sabbat, fol. 119. 2.

A part put for the whole, "If ye keep the Sabbath and My other laws."

These verses are a sermon concerning sabbath-sanctification. It is a word which the prophet received from the Lord, and was ordered to deliver in the most solemn and public manner to the people; for they were sent not only to reprove sin, and to press obedience, in general, but they must descend to particulars. This message concerning the sabbath was probably sent in the days of Josiah, for the furtherance of that work of reformation which he set on foot; for the promises here (Jer 17:25, Jer 17:26) are such as I think we scarcely find when things come nearer to the extremity. This message must be proclaimed in all the places of concourse, and therefore inthe gates, not only because through them people were continually passing and repassing, but because in them they kept their courts and laid up their stores. It must be proclaimed (as the king or queen is usually proclaimed) at the court-gate first, the gate by which the kings of Judah come in and go out, Jer 17:19. Let them be told their duty first, particularly this duty; for, if sabbaths be not sanctified as they should be, the rulers of Judah are to be contended with (so they were, Neh 13:17), for they are certainly wanting in their duty. He must also preach it in all the gates of Jerusalem. It is a matter of great and general concern; therefore let all take notice of it. Let the kings of Judah hear the word of the Lord (for, high as they are, he is above them), and all the inhabitants of Jerusalem, for, mean as they are, he takes notice of them, and of what they say and do on sabbath days. Observe, I. How the sabbath is to be sanctified, and what is the law concerning it, Jer 17:21, Jer 17:11. 1. They must rest from their worldly employment on the sabbath day, must do no servile work. They must bear no burden into the city nor out of it, into their houses nor out of them; husbandmen's burdens of corn must not be carried in, nor manure carried out; nor must tradesmen's burdens of wares or merchandises be imported or exported. There must not a loaded horse, or cart, or wagon, be seen on the sabbath day either in the streets or in the roads; the porters must not ply on that day, nor must the servants be suffered to fetch in provisions or fuel. It is a day of rest, and must not be made a day of labour, unless in case of necessity. 2. They must apply themselves to that which is the proper work and business of the day: "Hallow you the sabbath, that is, consecrate it to the honour of God and spend it in his service and worship." It is in order to this that worldly business must be laid aside, that we may be entire for, and intent upon, that work, which requires and deserves the whole man. 3. They must herein be very circumspect: "Take heed to yourselves, watch against every thing that borders upon the profanation of the sabbath." Where God is jealous we must be cautious. "Take heed to yourselves, for it is at your peril if you rob God of that part of your time which he has reserved to himself." Take heed to your souls (so the word is); in order to the right sanctifying of sabbaths, we must look well to the frame of our spirits and have a watchful eye upon all the motions of the inward man. Let not the soul be burdened with the cares of this world on sabbath days, but let that be employed, even all that is within us, in the work of the day. And, 4. He refers them to the law, the statute in this case made and provided: "This is no new imposition upon you, but is what I commanded your fathers; it is an ancient law; it was an article of the original contract; nay, it was a command to the patriarchs." II. How the sabbath had been profaned (Jer 17:23): "Your fathers were required to keep holy the sabbath day, but they obeyed not; they hardened their necks against this as well as other commands that were given them." This is mentioned to show that there needed a reformation in this matter, and that God had a just controversy with them for the long transgression of this law which they had been guilty of. They hardened their necks against this command, that they might not hear and receive instruction concerning other commands. Where sabbaths are neglected all religion sensibly goes to decay. III. What blessings God had in store for them if they would make conscience of sabbath-sanctification. Though their fathers had been guilty of the profanation of the sabbath they should not only not smart for it, but their city and nation should recover its ancient glory, if they would keep sabbaths better, Jer 17:24-26. Let them take care to hallow the sabbath and do no work therein; and then, 1. The court shall flourish. Kings in succession, or the many branches of the royal family at the same time, all as great as kings, with the other princes that sit upon the thrones of judgment, the thrones of the house of David (Psa 122:5), shall ride in great pomp through the gates of Jerusalem, some in chariots and some on horses, attended with a numerous retinue of the men of Judah. Note, The honour of the government is the joy of the kingdom; and the support of religion would contribute greatly to both. 2. The city shall flourish. Let there be a face of religion kept up in Jerusalem, by sabbath-sanctification, that it may answer to its title, the holy city, and then it shall remain for ever, shall for ever be inhabited (so the word may be rendered); it shall not be destroyed and dispeopled, as it is threatened to be. Whatever supports religion tends to establish the civil interests of a land. 3. The country shall flourish: The cities of Judah and the land of Benjamin shall be replenished with vast numbers of inhabitants, and those abounding in plenty and living in peace, which will appear by the multitude and value of their offerings, which they shall present to God. By this the flourishing of a country may be judged of, What does it do for the honour of God? Those that starve their religion either are poor or are in a fair way to be so. 4. The church shall flourish: Meat-offerings, and incense, and sacrifices of praise, shall be brought to the house of the Lord, for the maintenance of the service of that house and the servants that attend it. God's institutions shall be conscientiously observed; no sacrifice nor incense shall be offered to idols, nor alienated from God, but every thing shall go in the right channel. They shall have both occasion and hearts to bring sacrifices of praise to God. This is made an instance of their prosperity. Then a people truly flourish when religion flourishes among them. And this is the effect of sabbath-sanctification; when that branch of religion is kept up other instances of it are kept up likewise; but, when that is lost, devotion is lost either in superstition or in profaneness. It is a true observation, which some have made, that the streams of all religion run either deep or shallow according as the banks of the sabbath are kept up or neglected. IV. What judgments they must expect would come upon them if they persisted in the profanation of the sabbath (Jer 17:27): "If you will not hearken to me in this matter, to keep the gates shut on sabbath days, so that there may be no unnecessary entering in, or going out, on that day - if you will break through the enclosure of the divine law, and lay that day in common with other days - know that God will kindle a fire in the gates of your city," intimating that it shall be kindled by an enemy besieging the city and assaulting the gates, who shall take this course to force an entrance. Justly shall those gates be fired that are not used as they ought to be to shut out sin and to keep people in to an attendance on their duty. This fire shall devour even the palaces of Jerusalem, where the princes and nobles dwelt, who did not use their power and interest as they ought to have done to keep up the honour of God's sabbaths; but it shall not be quenched until it has laid the whole city in ruins. This was fulfilled by the army of the Chaldeans, Jer 52:13. The profanation of the sabbath is a sin for which God has often contended with a people by fire.

The prophet is here sent to the potter's house (he knew where to find it), not to preach a sermon as before to the gates of Jerusalem, but to prepare a sermon, or rather to receive it ready prepared. Those needed not to study their sermons that had them, as he had this, by immediate inspiration. "Go to the potter's house, and observe how he manages his work, and there I will cause thee, by silent whispers, to hear my words. There thou shalt receive a message, to be delivered to the people." Note, Those that would know God's mind must observe his appointments, and attend where they may hear his words. The prophet was never disobedient to the heavenly vision, and therefore went to the potter's house (Jer 18:3) and took notice how he wrought his work upon the wheels, just as he pleased, with a great deal of ease, and in a little time. And (Jer 18:4) when a lump of clay that he designed to form into one shape either proved too stiff, or had a stone in it, or some way or other came to be marred in his hand, he presently turned it into another shape; if it will not serve for a vessel of honour, it will serve for a vessel of dishonour, just as seems good to the potter. It is probable that Jeremiah knew well enough how the potter wrought his work, and how easily he threw it into what form he pleased; but he must go and observe it now, that, having the idea of it fresh in his mind, he might the more readily and distinctly apprehend that truth which God designed thereby to represent to him, and might the more intelligently explain it to the people. God used similitudes by his servants the prophets (Hos 12:10), and it was requisite that they should themselves understand the similitudes they used. Ministers will make a good use of their converse with the business and affairs of this life if they learn thereby to speak more plainly and familiarly to people about the things of God, and to expound scripture comparisons. For they ought to make all their knowledge some way or other serviceable to their profession. Now let us see what the message is which Jeremiah receives, and is entrusted with the delivery of, at the potter's house. While he looks carefully upon the potter's work, God darts into his mind these two great truths, which he must preach to the house of Israel: - I. That God has both an incontestable authority and an irresistible ability to form and fashion kingdoms and nations as he pleases, so as to serve his own purposes: "Cannot I do with you as this potter, saith the Lord? Jer 18:6. Have not I as absolute a power over you in respect both of might and of right?" Nay, God has a clearer title to a dominion over us than the potter has over the clay; for the potter only gives it its form, whereas we have both matter and form from God. As the clay is in the potter's hand to be moulded and shaped as he pleases, so are you in my hand. This intimates, 1. That God has an incontestable sovereignty over us, is not debtor to us, may dispose of us as he thinks fit, and is not accountable to us, and that it would be as absurd for us to dispute this as for the clay to quarrel with the potter. 2. That it is a very easy thing with God to make what use he pleases of us and what changes he pleases with us, and that we cannot resist him. One turn of the hand, one turn of the wheel, quite alters the shape of the clay, makes it a vessel, unmakes it, new-makes it. Thus are our times in God's hand, and not in our own, and it is in vain for us to strive with him. It is spoken here of nations; the most politic, the most potent, are what God is pleased to make them, and no other. See this explained by Job (Job 12:23), He increaseth the nations and destroyeth them; he enlargeth the nations and straiteneth them again. See Psa 107:33 etc., and compare Job 34:29. All nations before God are as the drop of the bucket, soon wiped away, or the small dust of the balance, soon blown away (Isa 40:15), and therefore, no doubt, as easily managed as the clay by the potter. 3. That God will not be a loser by any in his glory, at long run, but, if he be not glorified by them, he will be glorified upon them. If the potter's vessel be marred for one use, it shall serve for another; those that will not be monuments of mercy shall be monuments of justice. The Lord has made all things for himself, yea, even the wicked for the day of evil, Pro 16:4. God formed us out of the clay (Job 33:6), nay, and we are still as clay in his hands (Isa 64:8); and has not he the same power over us that the potter has over the clay? (Rom 9:21), and are not we bound to submit, as the clay to the potter's wisdom and will? Isa 29:15, Isa 29:16; Isa 45:9. II. That, in the exercise of this authority and ability, he always goes by fixed rules of equity and goodness. He dispenses favours indeed in a way of sovereignty, but never punishes by arbitrary power. High is his right hand, yet he rules not with a high hand, but, as it follows there, Justice and judgment are the habitation of his throne, Psa 89:13, Psa 89:14. God asserts his despotic power, and tells us what he might do, but at the same time assures us that he will act as a righteous and merciful Judge. 1. When God is coming against us in ways of judgment we may be sure that it is for our sins, which shall appear by this, that national repentance will stop the progress of the judgments (Jer 18:7, Jer 18:8): If God speak concerning a nation to pluck up its fences that secure it, and so lay it open, its fruit-trees that adorn and enrich it, and so leave it desolate - to pull down its fortifications, that the enemy may have liberty to enter in, its habitations, that the inhabitants may be under a necessity of going out, and so destroy it as either a vineyard or a city is destroyed - in this case, if that nation take the alarm, repent of their sins and reform their lives, turn every one from his evil way and return to God, God will graciously accept them, will not proceed in his controversy, will return in mercy to them, and, though he cannot change his mind, he will change his way, so that it may be said, He repents him of the evil he said he would do to them. Thus often in the time of the Judges, when the oppressed people were penitent people, still God raised them up saviours; and, when they turned to God, their affairs immediately took a new turn. It was Nineveh's case, and we wish it had oftener been Jerusalem's; see Ch2 7:14. It is an undoubted truth that a sincere conversion from the evil of sin will be an effectual prevention of the evil of punishment; and God can as easily raise up a penitent people from their ruins as the potter can make anew the vessel of clay when it was marred in his hand. 2. When God is coming towards us in ways of mercy, if any stop be given to the progress of that mercy, it is nothing but sin that gives it (Jer 18:9, Jer 18:10): If God speak concerning a nation to build and to plant it, to advance and establish all the true interests of it, it is his husbandly and his building (Co1 3:9), and, if he speak in favour of it, it is done, it is increased, it is enriched, it is enlarged, its trade flourishes, its government is settled in good hands, and all its affairs prosper and its enterprises succeed. but if this nation, which God is thus loading with benefits, do evil in his sight and obey not his voice, - if it lose its virtue, and become debauched and profane, - if religion grow into contempt, and vice to get to be fashionable, and so be kept in countenance and reputation, and there be a general decay of serious godliness among them, - then God will turn his hand against them, will pluck up what he was planting, and pull down what he was building (Jer 45:4); the good work that was in the doing shall stand still and be let fall, and what favours were further designed shall be withheld; and this is called his repenting of the good wherewith he said he would benefit them, as he changed his purpose concerning Eli's house (Sa1 2:30) and hurried Israel back into the wilderness when he had brought them within sight of Canaan. Note, Sin is the great mischief-maker between God and a people; it forfeits the benefit of his promises and spoils the success of their prayers. It defeats his kind intentions concerning them (Hos 7:1) and baffles their pleasing expectations from him. It ruins their comforts, prolongs their grievances, brings them into straits, and retards their deliverances, Isa 59:1, Isa 59:2.

Jeremiah 18:1-6 1. The word which came to Jeremiah from the LORD, saying, 1. Sermo qui fait ad Jeremiam a Jehova, dicendo, 2. Arise, and go down to the potter's house; and there I will cause thee to hear my words. 2. Surge, et descende in domum figuli, et faciam audire [191] te verba mea. 3. Then I went down to the potter's house, and behold, he wrought a work on the wheels. 3. Et descendi in domum figuli, et ecce ipse faciens opus super lapide (super typo; alii vertunt, super rotam:) 4. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it 4. Et corruptum fuit vas, quod ipse faciebat ex luto (lutum, ad verbum) in manu figuli; et reversus est, et fecit vas aliud sicut rectum fuit in oculis figuli ut faceret: 5. Then the word of the LORD came to me, saying, 5. Et fuit sermo Jehovae ad me, dicendo, 6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. 6. Annon sicut figulus hic potero vobis facere, domus Israel? dicit Jehova: ecce sicut lutum in manu figuli, ita vos in manu mea, domus Israel. The sum of what is here taught is, that as the Jews gloried in God's singular favor, which yet had been conferred on them for a different purpose, even that they might be his sacred heritage, it was necessary to take from them a confidence of this kind; for they at the same time heedlessly despised God and the whole of his law. We indeed know that in God's covenant there was a mutual stipulation -- that the race of Abraham were faithfully to serve God, as God was prepared to perform whatever he had promised; for it was the perpetual law of the covenant, "Walk before me and be perfect," which was once for all imposed on Abraham, and extended to all his posterity. (Genesis 17:1.) As then the Jews thought that God was by an inviolable compact bound to them, while they yet proudly rejected all his prophets, and polluted, and even as far as they could, abolished, his true favorship, it was necessary to deprive them of that foolish boasting by which they deluded themselves. Hence the Prophet was commanded to go down to the potter's house, that he might relate to the people what he saw there, even that the potter, according to his own will and pleasure, made and re-made vessels. It seems indeed at the first view a homely mode of speaking; but if we examine ourselves we shall all find, that pride, which is innate in us, cannot be corrected except the Lord draws us as it were by force to see clearly what it is, and except he shews us plainly what we are. The Prophet might have attended to God speaking to him at his own house, but he was commanded to go down to the house of the potter -- not indeed for his own sake, for he was willing to be taught -- but that he might teach the people, by adding this sign as a confirmation to his doctrine. He then relates what had been enjoined him, that he descended into the potter's house; and then he relates what he saw there -- that when the potter formed a vessel it was marred, and that he then made another vessel from the same clay, and, as it seems, one of a different form; for there is a peculiar emphasis in these words, as it seemed right in his eyes. The application is afterwards added -- cannot I, as the potter, change you, O house of Israel? Doubtless, ye are in my hand as the clay in the hand of the potter; that is, I have no less power over you than the potter over his work and his earthen vessels. [192] We now see what this doctrine contains -- that men are very foolish when they are proud of their present prosperous condition, and think that they are as it were fixed in a state of safety; for in a single moment God can cast down those whom he has raised up, and also raise up on high those whom he has before brought down to the ground. This is even well known by heathens, for moderation is commended by them, which they describe thus -- "That no one ought to be inflated in prosperity, nor succumb in adversity." But no one is really influenced by this thought, except he who acknowledges that we are ruled by the hand of God: for they who dream that fortune rules in the world set up their own wisdom, their own wealth, and their own strongholds. It must then necessarily be, that they always delude themselves with some vain hope or another. Until then men are brought to know that they are so subject to God's power that their condition can in a single moment be changed, according to his will, they will never be humble as they ought to be. This doctrine therefore was entitled to special notice, especially when we consider how foolishly the Jews had abused the privilege with which God had favored Abraham and all his posterity; it was therefore an admonition altogether necessary. Besides, if we come to ourselves, we shall find that it requires a great effort to learn to humble ourselves, as Peter reminds us, under the mighty hand of God. (1 Peter 5:6.) With regard to the words we must observe that h'vnym eabenim, is a word in the dual number. The Prophet no doubt meant the moulds, des moules; for they who render it "wheel" seem not to understand the subject. [193] The Prophet evidently refers to the moulds, made either of stone, or of wood, or of white clay; and this the number sufficiently proves. He then saw the potter with his moulds, avec ses moules, so that when he had formed one vessel it was marred; then he took the same clay and formed another vessel, and that according to his own will. I have already stated why it was necessary for the Prophet to go down to the potter's house: he did so that he might afterwards lead the Jews to see their own case in a more vivid manner; for we know what a powerful effect a representation of this kind produces, when a scene like this is set before our eyes. Naked doctrine would have been frigid to slothful and careless men; but when a symbol was added, it had much greater effect. This then was the reason why God ordered the Prophet to see what the potter was doing. Now, in the application, we must notice how things correspond: As the clay is at the will and under the power of the potter, so men are at the will of God: God then is compared to the potter. There is indeed no comparison between things which are equal, but the Prophet argues from the less to the greater. Then God, with respect to men, is said to be the potter, for we are the clay before him. We must also notice the variety in what was formed: from the same clay one vessel is made, then another different from the first. These three things that are compared ought to be specially observed. It is then said, cannot I, as the potter, do with you, O house of Israel? God includes here two of these comparisons, he compares himself to the potter, and he compares the people to clay. We know that God has much greater power over men than a mortal man over the clay; for however he may form it into vessels he is yet not the creator of the clay. Then much greater authority has God over men than the potter over the clay. But the comparison, as I have said, is of the greater with the less, as though he had said, "The potter can form the clay at his will; am I inferior to him? or, is not my power at least, equal to the power of the artificer, who is a mortal and of an abject condition?" Then he adds, with you, or to you, O house of Israel? as though he had said, "Trust ye in your own excellency as you please, yet ye are not better than the clay, when ye consider what I am and what I can do to you." We have now seen two of the comparisons; the third follows--that God can turn us here and there, and change us at his will. Then how foolishly do men trust in their present good fortune; for in a single moment their condition can be altered, as there is nothing certain on the earth. But we must bear in mind what I have already stated -- that vain was the confidence by which the Jews deluded themselves; for they thought that God was bound to them, and so they promised themselves a state of perpetuity, and, as though they could with impunity despise the whole law, they ever boasted that the covenant, by which God had adopted the seed of Abraham, was hereditary. Now the Prophet shews that the covenant was in such a way hereditary, that yet the Jews ought to have regarded it as it were an adventitious benefit, as though he had said, "What God gave you he can take away at any time; there is then nothing certain to you, except so far as God will be propitious to you." In short, he reminds them that the whole of their safety depended on God's gratuitous layout, as though he had said, "Ye have nothing as your own, but what God has conferred on you is at his will and pleasure; he can to-day take away even what he had yesterday given you. What meaneth then this foolish boasting, when ye say that ye are exempted from the common lot of men?" The Jews might indeed have rightly disregarded all the dangers of the world, for God had gathered them under his own protection; they would indeed have been safe under his guardianship, had they observed mutual faithfulness, so as to be really his people as he had promised to be their God; but as they esteemed as nothing his whole law, and made void the covenant in which they foolishly gloried, the Prophet, as we see, did not without reason shake off that confidence by which they deceived themselves. We may hence gather a useful doctrine: With regard to the whole race of man there is nothing certain or permanent in this life; for God can change our condition at any time, so as to cast down the rich and the eminent from their elevation, and also to raise up the most despised of men, according to what is said in Psalm 113:7. And we know this to be true, not only as to individuals, but also as to nations and kingdoms. Many kings have so increased their power as to think themselves beyond the reach of harm; and yet we have seen that God laid them prostrate as by a sudden whirlwind: so also it has happened to powerful nations. With regard then to the condition of mankind, God shews here as in a mirror, or by a vivid spectacle, that sudden changes are often in the world: which ought to awaken us from our torpor, so that no one of us may dare to promise himself another day, or even another hour, or another moment. This is one thing; but this doctrine has a peculiar application to us; for as God has by a peculiar favor separated us from the rest of the world, so he would have us to depend wholly on his mere good will. Faith indeed ought to be tranquil, nay, it ought to disregard whatever may bring on us any terror or anxiety; but faith, where has it its seat? In heaven. Then courage is required in all the children of God, so that they may with a quiet mind disregard all the changes of the world. But we must see that the tranquillity of faith be well founded, that is, in humility. For as we cast our anchor in heaven, so also, with regard to ourselves, we ought always to he low and be humble. Whosoever then flies in vain confidence boasts in vain of faith, and falsely pretends that he trusts in God. Let it then ever come to our minds, and constantly recur to us, that our condition is not through ourselves safe and secure, but through the gratuitous goodness of God. We now see the application of this doctrine. The Prophet proceeds, -- Footnotes: [191] Both the Septuagint and the Vulgate improperly render the verb "thou shalt hear;" but the Targum retains the causative sense, "I will cause thee to hear." -- Ed. [192] The proper rendering of the former part of this verse, according to Gataker and Venema, is as follows, -- "And marred was the vessel which he made, at the clay was in the hand of the potter." Though there be readings, and many, which have v instead of k before "clay," yet the received text is the most suitable. The word "clay" is omitted in the Sept…

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 (Jer 18:11): "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 (Jer 18:12): 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 (Jer 18:13): 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 heart 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 (Jer 18:14, Jer 18:15): 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 (Jer 18:15), 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, Jer 6:16. (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 (Jer 18:17), 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 34:29. herein God would deal with them as they had dealt with him (Jer 2:27), 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.

Jeremiah 18:7-10 7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; 7. Subito loquar contra gentem et contra regnum, ad evellendum et eradicandum (alii vertunt, ad frangendum, vel, conterendum) et ad perdendum. 8. If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. 8. Et conversa fuit gens illa a malo suo (hoc est, a malitia sua,) de qua (vel, pro qua) locutus sum adversus illam; et (potius, tunc; copula valet hic adverbium temporis) poenitebit me super malo, quod cogitaveram ut facerem ei. 9. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build, and to plant it; 9. Et repente loquar super gentem et super regnum, ad aedificandum et ad plantandum; 10. If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. 10. Quod si fecerit malum coram oculis meis, ut non audiat vocem meam, tunc poenitebit me super bono, quod locutus fueram ut benefacerem ei. This is a fuller application of the Prophet's doctrine; for he had said generally before, that the people were in God's hand as the clay is in the hand of the potter; but he adds here what is more popular or comprehensive, -- that all men are in the hand of God, so that he now favors one nation with his blessing, and then deprives them of it, and that he raises up those whom he had previously brought low. I have said that this part of the doctrine is more popular or comprehensive, for he refers to repentance. When Paul adduced this similitude, -- that we are in the power of God as the clay is in the hand of the potter, he spoke not in so popular a manner: for he did not speak of repentance, but ascended higher and said, that before the world was created, it was in God's power to determine what he pleased respecting every individual, and that we are now formed according to his will, so that he chooses one and rejects the other. Paul then did not refer to faithfulness nor to repentance, but spoke of the hidden purpose of God, by which he has predestinated some to salvation and some to destruction. (Romans 9:21.) Isaiah also seems to have had the same thing in view; for he says only, "Woe to them who rise up against their Maker." (Isaiah 45:9.) Cannot I determine, saith God, with regard to men, as the potter, who forms the clay as he pleases? We must then maintain this principle, -- that men are thus formed according to God's will, so that all must become mute;. for uselessly do the reprobate make a clamor, object and say, "Why hast thou formed us thus?" Has not the potter, says Paul, power, etc.? This is what must be said of God's hidden predestination. But Jeremiah here accommodates his doctrine to the people, that he might shew, that God had by a gratuitous covenant cliosen and adopted the seed of Abraham in such a way, that he could still repudiate the unworthy, even all those who despised so great a favor. We now see the various applications of this doctrine; God determined, before the creation of the world, what he pleased respecting each individual; but his counsel is hid, and to us incomprehensible. There is here a more familiar application made, -- that, God at one time takes away his blessings, and that at another he raises men as it were from death, that he might set them on high, according as he pities those who truly and from the heart turn to him, or is offended with the ingratitude of such as reject his offered favors. Hence he says, Suddenly will I speak against a nation and against a kingdom, to pull down, to root up, or to extirpate, and to destroy. By saying suddenly, he reminds the Jews of their origin; for what was their condition when the Lord stretched out his hand to them, and brought them from that wretched bondage in which they lived? as though he had said, "Consider from whence God raised you, and then acknowledge that he raised you in a wonderful manner and beyond human expectation; for in the same day ye were of all the most miserable, and of all the most happy; one night not only brought you from death into life, but carried you from the deepest abyss above all earthly happiness, as though ye rode on the clouds." God then suddenly spoke. [194] But he refers also to punishment; God speaks of a nation and of a kingdom, to do it good; and he speaks again, in order to pull down, to destroy a nation and a kingdom. How then comes it, that they who seem for a time to flourish and to be most happy, suddenly perish? Because God punishes men for their ingratitude. And how comes it, that they, who were trodden under foot by all, suddenly rise? Because the Lord pities them. But the Prophet speaks first of punishment; Suddenly, he says, will I speak of a nation and of a kingdom, to pull down, to extirpate and to destroy; that is, even they who seem far from all danger shall find that they are exposed to my judgment. But if a nation, he says, turns from its wickedness, against whom I have spoken, then I will repent of the evil, etc. The Prophet no doubt intended to shut up the mouths of the Jews, who, as we have before seen, continually contended with God; for he could not convince them that the punishments were just which God inflicted on them for their sins. As then they were thus perverse in their wickedness, and hypocrisy also had hardened them the more, the Prophet says here in God's name, "When I speak against a nation and threaten final ruin, if it repents, I shall be immediately reconciled to it; there is therefore no ground for the Jews to expostulate with me, as though I dealt with them too severely; for they shall find me reconcilable if they repent from the heart." It follows then, that their obstinacy was the cause why God proceeded in his judgments, for the repentance of God means no other thing than what Scripture says elsewhere, that he is merciful, slow to wrath, and ready to forgive. (Numbers 14:18; Psalm 103:8.) He then here testifies, that nothing hindered the Jews from being in a better state but their own perverseness. On the other hand, he affirms, that the lost are restored, when the Lord speaks suddenly, of a nation and of a kingdom, to build and to plant; as though it was said, -- "I will not only forgive, but I am ready to bestow blessings on those whom I had previously rejected as mine enemies." Then God amplifies his goodness when he says, that he will not only forgive the sins of men, so as freely to pardon them, but that he is ready to bestow on them all kinds of blessings, if they seek to be reconciled to him. Now follows the opposite clause, But if it will do evil before mine eyes, so as not to hear my voice; that is, when a nation has been planted through my kindness, (for this is required by the context,) then I will repent, etc. By this denunciation is meant, that God would tread in the dust those whom he had favored with singular benefits, on account of the abuse made of them; although he had said, "When I promise bountifully and freely to a nation or a kingdom everything that can be wished, except my favor and goodness be rightly received, then I repent of the good done to it." The meaning is, that the way of pardon is always open, when a sinner turns to God, and that it is in vain for men to boast of God's promises, except, they in fear and obedience submit themselves to him. Both these things were necessary; that is, that the Jews should know that God would be entreated if they repented, and that his promises could not be extended to those who were guilty of such gross abuse as a total disregard of his law and his prophets. Then the Prophet mentions here the ordinary course, -- that as soon as men repented, they might safely and fully expect good things from God, for he is inclined to mercy; and then, that no nation, however it may excel in gifts, ought to indulge a foolish confidence and to use its present glory as means to despise its giver, for God can take away what he has given. The real import of the whole then is, that we cannot expect to enjoy the benefits which God bestows on us, except we persevere in faithfulness and in the fear of him. It is indeed cmtain that God's blessings do not depend on worthiness in man; but still he will not have his bounty to be despised, as was the case with the Jews, and at this day it is a common thing in the world. It now follows,-- Footnotes: [194] "At length," or finally -- peras, is the Septuagint; "suddenly," theVulgate; but the Targum renders the word here, "At one time," and in ver. 9, "At another time;" and this seems to be the meaning of rg, when repeated, as it is here. Let it be so rendered, and let the future verb which comes after it be viewed as present, which is often the case in Hebrew, and the whole passage may be literally rendered, without giving an unusual meaning to the copulative, v, -- 7. At one time I speak of a nation and of a kingdom, In order to pluck up and to pull down and to destroy 8. And that nation returns from its evil, Against which I had spoken, And I repent of the evil Which I had thought of doing to it: 9. And at another time I speak of a nation and of a kingdom, In order to build and to plant; And it doeth evil in mine eyes, So as not to hear my voice; And I repent of the good Which I had spoken of doing to it, or of making good to it. The whole is a striking narrative of God's dealings with nations and kingdoms. -- Ed.

Jeremiah 18:11-12 11. Now therefore go to, speak to the men of Judah, 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. 11. Et nunc (agedum) dic ad virum Jehudah (hoc est, ad unumquemque,) et incolas Jerusalem, dicendo (alloquere omnes Judaeos et incolas Jerusalem,)sic dicit Jehova, Ecce ego fingo super vos malum, et cogito super vos eogitationem; revertimini igitur quisque a via sua mala, et rectas facite vias vestras et studia vestra. 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. 12. Et dixerunt, Actum est; quia post cogitationes nostras ambulabimus, et quisque pravitatem cordis sui mali faciemus. The Prophet is now bidden to turn his discourse to the Jews, that he might apply the doctrine of repentance, to which he had referred; for a doctrine generally stated, as it is well known, is less efflcient. He then contends here, as it were, in full force with his own nation: Say then to the Jews and the inhabitants of Jerusalem, who indeed ought to have shewn the way to others, but were themselves the worst of all, return ye, he says, every one from his evil way. Here God shews, that what he had before stated generally, applied peculiarly to the Jews, -- that he is reconcilable when a sinner returns to him, and that they who disregard and despise his goodness cannot possibly escape unpunished. Return ye, he says, every one from his evil way, and make right your ways; why so? For behold I frame for you an evil, and I think for you a thought; that is, "Vengeance is now prepared and is suspended over your heads, except ye turn in due time; but if ye truly and from the heart repent, I am ready to receive you." We see how God includes the two things before referred to: He had previously said, "If I speak against a nation, and it turns from its sins, I immediately repent; but when I promise to be a father to a nation or a kingdom, I do not allow myself and my bounty to be despised, which men do when they reject what I offer." But he now says, Behold, I think, [195] etc.; this refers to the former clause, the threatenings; and then when he adds, Return ye, he promises pardon; for as it has been said elsewhere and often, there can be no exhortation to repentance without a hope of favor, as God cannot be feared, except there be propitiation with him, according to what is said in Psalm 130:4 God then shews in this verse, that he was ready to receive the Jews if they repented; but that if they continued perverse as they were wont to be, he would not suffer them to go unpunished, for he thought of evil for them. But this thought included the effect, the execution, as he was the potter, in whose hand and power they were. Then the Prophet adds what shews how hopeless was the impiety of the people, for all his labor was in vain. It was indeed a monstrous stupidity, when they could not be terrified by God's threatenings not allured by his kind promises. But the Prophet meant also to shew, that God tried all means to restore the people from ruin to life and salvation, but that all means were tried in vain, owing to the irreclaimable character of the people. I cannot finish the subject to-day; I must therefore defer it till to-morrow. Footnotes: [195] More is meant by this word than expressed, which is often the case in all languages. "I contrive with respect to you a contrivance." is perhaps the most literal rendering. "Device" is taken commonly in a bad sense. -- Ed. PRAYER Grant, Almighty God, that since we stand or fall at thy will, we may be conscious of our weakness and frailty, and constantly remember that not only our life is a shadow, but that we are wholly nothing, and thus learn to trust in thee alone, and to depend on thee alone and on thy good pleasure; and as it is thine to begin and to complete whatever belongs to our salvation, may we in real fear and trembling submit ourselves to thee, and proceed in the course of our calling, ever calling on thee, and casting all our cares into thy bosom, until being at length freed from all dangers, we shall be gathered into that eternal and blessed rest which has been obtained for us by' the blood of thine only-begotten Son. -- Amen.

Jeremiah 18:13 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. 13. Propterea sic dicit Jehova, Interrogate agedum inter gentes, quis audierit secundum hoc (quis unquam audierit aliquid simile?) foeditatem (vel, portentum) patravit valde virgo Israel. God shews here that the Jews were become wholly irreclaimable, for they arrived at the highest pitch of impiety, when they were so daring as to reject the salvation offered to them; for what had the Prophet in view but, to extricate them from ruin? God himself by his Prophet wished to secure their safety. How great then was their ingratitude to reject God's paternal care, and not to give ear to the Prophet who was to be a minister of salvation to them? Now as they were extremely deaf and stupid: God turns to the Gentiles. Enquire, or ask, he says, among the Gentiles, Has any one heard such a thing? as though he had said, "I will no more contend with those brute animals, for there is no reason in them; but the Gentiles, destitute of the light of knowledge, can be made witnesses of so gross an impiety." And he says the same thing in Jeremiah 2:10, "Go, pass through the isles and survey the whole world, has any nation forsaken its own gods, and yet they are no gods?" As though he had said, "Religion so much prevails among wretched idolaters, that they continue steadfast in their superstitions; as they consider it a dreadful thing to change their god, they therefore shun it as a monstrous thing. Hence it is, that they are devoted to their superstitions, for the god whom they have once received, they think it the highest impiety to forsake, while yet they are no gods; but my people have forsaken me, who am the fountain of living water." Jeremiah repeats now the same thing in other words, that such an example could not be found among heathens. He then adds, A base thing has the virgin of Israel done. Some indeed render srrt, shorret, "a monstrous thing," and it may be thus taken metaphorically, for the verb sr shor, means to count, to think; and this meaning may be adopted here; but as in many places it signifies baseness, I will not depart from that common meaning. [198] He says then, that it was an extremely base thing for the people to forsake him. He does not call the people the virgin of Israel by way of honor, but to augment their reproach. For God, as we have before seen, had espoused the people to himself; and so it was their duty to observe conjugal fidelity, as a virgin espoused by a husband, who ought not to regard any other, for she is not to look for any other after she has pledged her faith. But the people of Israel, who ought to have been as it were the bride of God, sinned most basely, yea, most disgracefully and infamously, when they prostituted themselves to wicked counsels as well as to superstitions. He now adds comparisons, by whichlte more fully exposes their wickedness, -- Footnotes: [198] It is rendered in the Septuagint and Vulgate as a noun in the plural number, and more suitably in this place, -- 13. Therefore thus saith Jehovah, Enquire I pray among the nations, Who hath heard such things as these -- The horrible things which she hath fully done, The virgin of Israel. The particle m'd, much, very much, etc., must from its position be construed with the verb, and not with "horrible." It may be rendered, "which she hath done excessively." -- Ed

Jeremiah 18:14-15 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? 14. Ar relinquet e rupe agri nivem Libani? an relinquentur aquae alienae et frigidae fluentes? 15. Because my people hath forgotten me, they have burnt 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; 15. Quia oblitus est mei populus meus, frustra suffitum faciunt (vel, adolent,) dum corruere eos fecerunt (copula enim explicitive accipitur, vel causaliter) in viis suis (vel, ipsorum,) semitis saeculi, ut ambularent per semitas viam non calcatam (quamquam ksl significat etiam impingere, vel, offendere, ideo verti posset, et eos impingere fecerunt in viis suis.) As I have just said, God here enhances the sin of the people by a twofold comparison; for when one can draw water in his own field, and find there a spring, what folly will it be for him to run to a distance to seek water? And then, when water does not spring up near, but flows from a distance in a pure and cold stream, who will not be satisfied with such water? and if he seeks to find the spring, will not all laugh at such madness? Now God was like a living fountain, and at Jerusalem was the spring where the Jews might drink to their full; and God's blessings flowed also to them as it were through various channels, so that nothing was wanting to them. We then see that here is condemned a twofold madness in the people, that they despised God's kindness which was near at hand, as though one close to Mount Libanus refused its cold waters, or as though one would not draw water from a river without going to the spring-head. Since then God offered himself to them in every way, and presented his bounty to them, it was a madness extremely base and inexcusable to reject flowing waters and the fountain itself. We now perceive the meaning of this passage. It is doubtless natural for all to be satisfied with present blessings, especially when nothing better can anywhere else be found. When one has a fountain in his own field, why should he go elsewhere to drink? This would be monstrous. Dost thou want water? God supplies thee with it; take it from thine own fountain. If one objects and says, "That fountain I dislike; I wish to know whether better waters can be found at a distance." This we see is a proof of brutal stupidity; for if the water which flows he cold and pure, and he dislikes it, because he wishes to go to the spring, he shews his own folly, whoever he may be. If, for instance, any one at this day would not drink the waters of the Rhone, which flows by here, and would not taste of the springs, but would run to the fountain and spring-head of the Rhone, would he not deserve to perish through thirst? God then shews that the Jews were so void of all sense and reason, that they ought to have been deemed detestable by all; and therefore in the application, when he says, My people have forgotten me, both clauses ought to be repeated. This indeed by itself would have been obscure, or at least not sufficiently explicit; but God here in substance repeats what he had said before, that he is the fountain of living water which was offered to the Jews; and also that his bounty flowed through various channels like living and cold waters. As then the people forgat God they were doubly ungrateful, for they refused to drink of the fountain itself, and disdained the cold and flowing waters, which were not hot to occasion a nausea; they were also pure and liquid, having no impure mixture in them. [199] He again calls them his people, but for the sake of reproaching them; for the less excusable was their perverseness, when God in an especial manner offered himself to them, and they refused his offered bounty. Had this been done by heathens it would have been no small sin, though God had not favored them with any remarkable privilege, but when the Jews had been chosen in preference to all others, it was as it were a monstrous thing that they forgot God, even him whom they had known. He was unknown to heathens, but he had made himself known to the Jews; hence this forgetfulness, with which the Prophet charged them, could not have proceeded from ignorance, but from determined perverseness. He afterwards adds, In vain [200] they burn incense to me, since to stumble, etc., (the copulative is to be rendered as a causal particle.) When he says, in vain they burn incense, it is to anticipate an objection. For we know that the Jews trusted in their ceremonial rites, so when they were reproved by the Prophets they had ever ready this answer, "We are the worshippers of God, for we constantly go up to the Temple, and he has promised that the incense which we offer shall be to him a sweet odor." He at the same time includes under this word all the sacrifices, for it is said generally of them all, "A sweet odor shall ascend before the Lord." Then by mentioning one thing he denotes all that external worship in which the Jews were sufficiently assiduous. But as the whole was nothing but hypocrisy, when the integrity of the heart was absent, the Prophet here dissipates this vain objection, and says, "In vain do they set forth their ceremonial rites, that they attend very regularly to their sacrifices, and that they do not neglect anything in the external worship of God: it is all in vain," he says. This truth is often referred to by the Prophets, and ought to be well known by the godly; yet we see how difficult it is to bring the world to believe it. Hypocrisy ever prevails, and men think that they perform all that is required of them when some kind of religion appears among them. But God, as we have before seen, has regard to the heart itself or integrity; yet this is what the world cannot comprehend. Therefore the Prophets do not without reason so often inculcate the truth, that inward piety, connected with integrity of heart, alone pleases God. He afterwards mentions the cause -- that they made them to stumble in their ways He means here no doubt the false teachers, who allured the people from the true and simple worship of God, and corrupted wholesome doctrine by their many fictions. And it is a common thing in Hebrew to leave a word, as we have said elsewhere, to be understood: they then made them to stumble, or to fall. The meaning is, that the sacrifices of the people could not be approved by God, because the whole of religion was corrupted. And the crime the Prophet names was, that the people were drawn aside from the right way, that is, from the law, which is alone the rule of piety and uprightness. But we hence learn how frivolous is the excuse of those who say, that they follow what they have learnt from the fathers, and what has been delivered to them from the ancients, and received by universal consent; for God here declares, that the destruction of the people would follow, because they suffered themselves to be deceived by false prophets. As to the words in their ways, or in their own ways, interpreters differ, and many apply the pronoun hm, em, to the false Prophets; but I prefer the other view, that they made them to stumble in their right ways, for by errors they led them away from the right course. When therefore he says, in their ways, the words are to be taken in a good sense; for God had pointed out the right way to the people. He then calls the doctrine of the law the ways to which the people had been accustomed. Then follows the expression, the paths of ages, which is to be taken in the same sense. But we must notice the contrast between those paths, and the way not trodden [201] This brevity may be deemed obscure; I will therefore give a more explicit explanation. The Prophet calls those the ways of the people in which they had been fully taught; and this took away every color of defense; for the people could not object and say that they had been deceived, as though they had not known what was right; for they had not only been taught, but had also been led as it were by the hand, so that the way of the law ought to have been well known by them. Then he adds, the paths of ages; for as the law had not been introduced a short time before, but for many ages, this antiquity ought to have strengthened their faith in God's law. We now see how these two things bear on what is said, that the Jews, being deceived by false teachers, fell or stumbled in those ways to which they had been accustomed; and then in the paths of ages, that is, in the doctrine long before received, and whose authority had been for many ages established. On the other hand, he says that the Jews had been drawn to paths and to a way not trodden, that is, had been led from the right way into error. And he farther aggravates their sin by saying, that they preferred to go astray rather than to keep the way which had been trodden by their fathers. But it may be here asked, whether this change in itself ought to be condemned, since we despise antiquity, or rather regard what is right? To this the easy reply is, that the Prophet speaks here in the name of God' therefore this principle ought to be maintained, that there is no right way but what God himself has pointed out. Had any one else come and boasted antiquity, the Prophet would have laughed to scorn such boasting, and why? for what antiquity can be in men who vanish away? and when we count many ages, there is nothing constant and sure among men. It ought then to be noticed, that God. was the author of that way which the Prophet complains had been forsaken by the people, how the things which follow harmonize together, that the people had strayed from the way which they had long kept; for the Jews, as it has been said, had not followed any men, but God himself, who had been pleased to stretch forth his hand to them and to shew them the sure way of salvation; and we must also observe what sort of people were the fathers, even such as had followed God, and when they had such examples, they ought to have been more and more stimulated to imitate them. It was therefore an inexcusable wickedness to forsake a way found good by long experience, the way of ages, which had been approved for a long time, and to depart into paths not trodden, for by no example, of the saints who were alone the true fathers, had they been led to devise for themselves new and fictitious modes of worship, and also to depart from the plain doctrine of the law. Had any one answered, that these ways had been long trodden, because they had both the Assyrians and the Egyptians as associates in their superstitions, such an exception could not be admitted, for the Prophet, as I have said, does not speak indiscriminately of any kind of examples, but of the examples of the fathers, who had been ruled and led by the Lord. It follows -- Footnotes: [199] The general drift of this verse is no doubt given here, though the version seems not to be correct. The early versions and the Targum are all different, and hardly present any meaning at all. The versions of Blayney and Horsley are not much better. Venema appears to have given the most satisfactory version, which is as follows, -- Will any one forsake for a rock A field irrigated by the snow of Libanus? Shall for strange waters Be abandoned cold streams? To make the two clauses alike, the preposition m is put before "waters," which is found before "rock." "Strange waters" were those conducted to a place by artificial means. But to give m the meaning which it often has, rather than, the verse may be thus rendered, -- Shall it be forsaken, rather than the rock, The field watered by the snow of Libanus? Shall they be abandoned rather than strange waters, The cooling streams (or rills)? The change proposed in the last verb is unnecessary, as both verbs are nearly of the same meaning. The second line literally rendered is, "The field of the snow of Libanus;" s…

Jeremiah 18:16 16. To make their land desolate, and a perpetual hissing; terrain every one that passeth thereby shall be astonished, and wag his head. 16. Ad ponendum terram eorum in vastitatem, (hoc est, ut ponam terram eorum in vastitatem.) in sibila perpetua; quisquis transibit per eam obstupescet et movebit caput. The Prophet again denounces the punishment which they deserved, that desolation awaited the land. It would be, he says, their reward to have the land reduced to a solitude, and also to perpetual hissings. The word vlm oulam, which the Prophet had just used, is here also used, but in a different sense, for when he said, the paths of ages, he referred to past time, but now to a future time. As then the Jews had alienated themselves from the ways of ages, that is, from the eternal verity of God, so now he says, that their land would be for the hissings of ages, for the dreadful calamity now at hand would not be for a few years but to the end of the world. And in the second clause he expresses more clearly what he meant by eternal hissings, that every one passing through it would be astonished and move or shake his head, [202] as one does either in amazement, or in contempt, or in abhorrence; this kind of speaking often occurs in the Prophets. The land of Canaan, after having been given to the Jews, became as it were an extraordinary country, in which all kinds of opulence appeared, for God poured upon it the invaluable treasures of his bounty, so that the very sight of it filled all with admiration; on the other hand, it became the scene of horror and an object of hissing when God cursed it. A confirmation then follows -- Footnotes: [202] More literally, "And shall nod with his head." -- Ed.

Jeremiah 18:17 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. 17. In vento orientali, (vel, per ventum orientalem; quidam legunt k loco v, et dicunt, tanquam ventus orientalis; sed quod ad mentem Prophetoe spectat nulla est ambiguitas, per ventum ergo orientalem,) dispergam eos coram facie inimici; cervicem, non faciem ostendam ipsis (videre ipsos faciam) in die calamitatis ipsorum, (vel, interitus, ut alii vertunt.) Though no word of comparison is expressed, if we read v, beth, and not k, caph, yet the Prophet employs a comparison, for God did not drive away the Jews by an eastern wind, but as the force of that wind is violent in Judea, the eastern wind often means a storm or a whirlwind, as though he had said, "As by a whirlwind or a storm will I cast them out." [203] I will disperse or dissipate them, he says, before the face of the enemy. He means that enemies would come to exterminate the Jews from the land; and he adds another thing, that these enemies would be full of terror, for God would give them the force of a whirlwind or a storm to disperse and scatter the Jews, for being terrified by God they would not dare to withstand. Then follows a commination, that God would turn to them the neck, or the back, and not the face in the day of calamity. It sometimes happens that we are severely chastised by God, he thus often tries his faithful people when he subjects them to the will of the ungodly; but yet all remedy is not taken away from them, as they find consolation in God's mercy, for as he casts down so he raises up, as he puts to death so he gives life, according to what is said in 1 Samuel 2:6. But God here denounces a punishment without any prospect of pardon or alleviation, I will scatter them, he says, as by an east wind before their enemies. Then he adds, "In vain shall they flee to me and seek my mercy, though otherwise it is offered to all, yet then they shall implore it in vain, for it is decreed not to pardon them. I will shew to them my back, (or neck, for rph, oreph, is the hinder part of the head, but here it means the back,) they shall then find that I am turned away from them, so that they shall not be set before my eyes." For it is an invaluable consolation when God is pleased to look on our miseries, but he deprives the Jews of this hope, for he would turn to them his back in the day of slaughter. I cannot proceed farther now. Footnotes: [203] Many copies read v, though all the versions retain the k; "As a burning wind will I scatter them," is the version of the Septuagint and the Vulgate; "As a hot wind," etc, is the Syriac. -- Ed PRAYER Grant, Almighty God, that we may in due time anticipate thy wrath, and never so kindle it by our perverseness as to preclude every remedy; and then also when thou for a time chastisest us, do not wholly cast us away, but let this resort ever remain to us, to seek thee in the day of calamity and to find thee accessible, so that being reunited to thee we may find that thou rememberest mercy even in wrath, until we shall enjoy a full and real participation of thy favor and paternal love in thy celestial kingdom, which has been procured for us by the blood of thine only-begotten Son. -- Amen.

wheels--literally, "on both stones." The potter's horizontal lathe consisted of two round plates, the lower one larger, the upper smaller; of stone originally, but afterwards of wood. On the upper the potter moulded the clay into what shapes he pleased. They are found represented in Egyptian remains. In Exo 1:16 alone is the Hebrew word found elsewhere, but in a different sense.

marred--spoiled. "Of clay" is the true reading, which was corrupted into "as clay" (Margin), through the similarity of the two Hebrew letters, and from Jer 18:6, "as the clay."

Refuting the Jews' reliance on their external privileges as God's elect people, as if God could never cast them off. But if the potter, a mere creature, has power to throw away a marred vessel and raise up other clay from the ground, a fortiori God, the Creator, can east away the people who prove unfaithful to His election and can raise others in their stead (compare Isa 45:9; Isa 64:8; Rom 9:20-21). It is curious that the potter's field should have been the purchase made with the price of Judas' treachery (Mat 27:9-10 : a potter's vessel dashed to pieces, compare Psa 2:8-9; Rev 2:27), because of its failing to answer the maker's design, being the very image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. Matthew quotes Zechariah's words (Zac 11:12-13) as Jeremiah's because the latter (Jer. 18:1-19:15) was the source from which the former derived his summary in Zac 11:12-13 [HENGSTENBERG].

At what instant--in a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, that is, In one and the same day ye were the most wretched, and then the most favored of all people [CALVIN].

their evil--in antithesis to, "the evil that I thought to do." repent--God herein adapts Himself to human conceptions. The change is not in God, but in the circumstances which regulate God's dealings: just as we say the land recedes from us when we sail forth, whereas it is we who recede from the land (Eze 18:21; Eze 33:11). God's unchangeable principle is to do the best that can be done under all circumstances; if then He did not take into account the moral change in His people (their prayers, &c.), He would not be acting according to His own unchanging principle (Jer 18:9-10). This is applied practically to the Jews' case (Jer 18:11; see Jer 26:3; Jon 3:10).

frame evil--alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you. return, &c.-- (Kg2 17:13).

no hope--Thy threats and exhortations are all thrown away (Jer 2:25). Our case is desperate; we are hopelessly abandoned to our sins and their penalty. In this and the following clauses, "We will walk after our own devices," Jeremiah makes them express the real state of the case, rather than the hypocritical subterfuges which they would have been inclined to put forth. So Isa 30:10-11.

(Jer 2:10-11). Even among the heathen it was a thing unheard of, that a nation should lay aside its gods for foreign gods, though their gods are false gods. But Israel forsook the true God for foreign false gods. virgin of Israel-- (Kg2 19:21). It enhances their guilt, that Israel was the virgin whom God had specially betrothed to Him. horrible thing-- (Jer 5:30).

Is there any man (living near it) who would leave the snow of Lebanon (that is, the cool melted snow water of Lebanon, as he presently explains), which cometh from the rock of the field (a poetical name for Lebanon, which towers aloft above the surrounding field, or comparatively plain country)? None. Yet Israel forsakes Jehovah, the living fountain close at hand, for foreign broken cisterns. Jer 17:13; Jer 2:13, accord with English Version here. MAURER translates, "Shall the snow of Lebanon cease from the rock to water (literally, 'forsake') My fields" (the whole land around being peculiarly Jehovah's)? Lebanon means the "white mountain"; so called from the perpetual snow which covers that part called Hermon, stretching northeast of Palestine. that come from another place--that come from far, namely, from the distant lofty rocks of Lebanon. HENDERSON translates, "the compressed waters," namely, contracted within a narrow channel while descending through the gorges of the rocks; "flowing" may in this view be rather "flowing down" (Sol 4:15). But the parallelism in English Version is better, "which cometh from the rock," "that cometh from another place." be forsaken--answering to the parallel, "Will a man leave," &c. MAURER translates, "dry up," or "fail" (Isa 19:5); the sense thus being, Will nature ever turn aside from its fixed course? The "cold waters" (compare Pro 25:25) refer to the perennial streams, fed from the partial melting of the snow in the hot weather.

Because--rather, "And yet"; in defiance of the natural order of things. forgotten me-- (Jer 2:32). This implies a previous knowledge of God, whereas He was unknown to the Gentiles; the Jews' forgetting of God, therefore, arose from determined perversity. they have caused . . . to stumble--namely the false prophets and idolatrous priests have. ancient paths-- (Jer 6:16): the paths which their pious ancestors trod. Not antiquity indiscriminately, but the example of the fathers who trod the right way, is here commended. them--the Jews. not cast up--not duly prepared: referring to the raised center of the road. CALVIN translates, "not trodden." They had no precedent of former saints to induce them to devise for themselves a new worship.

hissing-- (Kg1 9:8). In sign of contempt. That which was to be only the event is ascribed to the purpose of the people, although altogether different from what they would have been likely to hope for. Their purpose is represented as being the destruction of their country, because it was the inevitable result of their course of acting. wag . . . head--in mockery (Kg2 19:21; Mat 27:39). As "wag . . . head" answers to "hissing," so "astonished" answers to "desolate," for which, therefore, MUNSTER and others rather translate, "an object of wonder" (Jer 19:8).

as with an east wind--literally, "I will scatter them, as an east wind (scatters all before it)": a most violent wind (Job 27:21; Psa 48:7; Isa 27:8). Thirty-two manuscripts read (without as), "with an east wind." I will show them the back . . . not . . . face--just retribution: as "they turned their back unto Me . . . not their face" (Jer 2:27).

The word which came to Jeremiah from the Lord, saying. The word of prophecy, as the Targum: this is a distinct prophecy from the former, though it may be connected with it; it referring to the destruction threatened in the latter part of the preceding chapter.

Arise, and go down to the potter's house,.... Which, no doubt, was well known to the prophet; but where it was is not certain. Some think Jeremiah was in the temple, and this house was beneath it, and therefore he is bid to go down to it; but of this there is no certainty, nor even probability: it is most likely that this house was without the city, perhaps near the potter's field, Matthew 27:10; and which lying low, he is ordered to go down to it: and there I will cause thee to hear my words; there the Lord would tell him what he had further to say to him, and what he should say to the people; and where by lively representations, by sensible objects before him, he would cause him to understand more clearly what he said and designed to do: as God sometimes represented things to the minds of the prophets in dreams and visions, setting before them mental objects, and raising in their minds ideas of things; so sometimes he represented things to them by real visible objects, and, by similes taken from thence, conveyed unto them a clear and distinct knowledge of his mind and will, and they to the people; which was the case here.

Then I went down to the potter's house,.... He did as the Lord commanded him; he was obedient to the divine will; he went to hear what the Lord had to say to him there, and to observe such things, from whence he might learn instruction for himself and others: and, behold, he wrought a work on the wheels; the Targum renders it "upon a seat"; or "his seats", as Junius and Tremellius; but it signifies not the instrument on which the potter sat while he worked, but that on which he did his work. The Septuagint version renders it, "on stones" (n); and R. Jonah (o) says, that in some countries the potter's instrument is in the likeness of two millstones, the lowermost is the greatest, and the uppermost is the least. Or rather the word may signify "frames", or "moulds" (p), made of stone, in which the potter put his clay, and fashioned it: though I see no reason to depart from the signification of "wheels", which are used in the potter's work, even two of them; and so the word here is of the dual number; though one is more properly called the "wheel", and the other the "lathe", and are described as follows: "The "potter's wheel" consists principally in its nut, which is a beam or axis, whose foot or pivot plays perpendicularly on a free stone sole, or bottom; from the four corners atop of this beam, which does not exceed two feet in height, arise four iron bars, called the spokes of the wheel; which forming diagonal lines with the beam, descend, and are fastened at bottom to the edges of a strong wooden circle, four feet in diameter, perfectly like the felloes of a coach wheel; except that it hath neither axis nor radii; and is only joined to the beam, which serves it as an axis, by the iron bars. The top of the nut is flat, of a circular figure, and a foot in diameter. On this is laid a piece of the clay, or earth, to be turned and fashioned. The wheel thus disposed is encompassed with four sides of four different pieces of wood, sustained in a wooden frame: the hind piece, which is that whereon the workman sits, is made a little inclining towards the wheel: on the fore piece are placed the pieces of prepared earth: lastly, the side pieces serve the workman to rest his feet against; and are made inclining, to give him more or less room, according to the size of the vessels to be turned; by his side is a trough of water, wherewith from time to time he wets his hands, to prevent the earth sticking to them.----The potter having prepared his clay or earth, and laid a piece of it suitable to the work he intends on the top of the beam, sits down; his thighs and legs much expanded, and his feet rested on the side pieces, as is most convenient. In this situation he turns the wheel round, till it has got the proper velocity; when, wetting his hands in the water, he bores the cavity of the vessel, continuing to widen it from the middle; and thus turns it into form, turning the wheel afresh, and wetting his hands from time to time.----The potter's "lathe" is also a kind of "wheel", but simpler and slighter than the former; its three chief members are an iron beam or axis, three feet and a half high, and two inches in diameter; a little wooden wheel, all of a piece, an inch thick, and seven or eight in diameter, placed horizontally atop of the beam, and serving to form the vessel on; and another larger wooden wheel, all of a piece, three inches thick, and two or three feet broad, fastened to the same beam at the bottom, parallel to the horizon. The beam, or axis, turns by a pivot at bottom, in an iron stand. The workman gives the motion to the lathe with his feet, by pushing the great wheel alternately with each foot; still giving it a lesser or greater degree of motion, as his work requires (q).'' Thus Jeremiah saw the potter work, or somewhat like this; for, no doubt, pottery, as other things, has been improved since his time. (n) , Sept. "super lapide, vel typo", Calvin. (o) Apud Kimchi & Ben Melech in loc. (p) "Lapideos typos", Calvin; "super formas", Montanus. (q) Chambers's Cyclopaedia, in the word "Pottery".

And the vessel that he made of clay,.... Which is the matter the vessel is made of: was marred in the hand of the potter; while he was working it; either it fell, as the Septuagint version renders it, out of his hands, or from the beam on which it was laid; or was spoiled by some means or other, so that it was not fit for the purpose he first intended it: or the words should be read, according to some copies, "and the vessel was marred which he made, as clay in the hand of the potter" (r); while it was clay; or moist, as Jarchi interprets it; and while it was in his hands, forming and fashioning it: so he made it again another vessel; put it into another form and shape it would better serve: as seemed good to the potter to make it; just as he pleased, and as his judgment in his art directed him; he having power over the clay to mould it as he would, and as it best answered so to do. (r) "sed corruptum est vas quod ille ficiens (erat) sicud lutum (solet) in manu figuli", Schmidt, Montanus. So Abarbinel; and thus it is read in the margin of our Bibles.

Then the word of the Lord came unto me, saying. While he was in the potter's house, and after he had observed his manner of working, and the change he had made in his work, the Lord spoke to him, and applied it in the following manner.

O house of Israel, cannot I do with you as this potter? saith the Lord,.... Make, and mar, and remake at pleasure? certainly he could. God is a sovereign Being, and has a sovereign and uncontrollable power over his creatures; he has an indisputable right unto them, and can dispose of them as he pleases; he has as good a right to them, and as great power over them, as the potter has to and over his clay, and a better and greater; since they are made by him, and have their all from him, their being, life, and motion; whereas the clay is not made by the potter; it is only the vessel that is made of the clay by him, which has its form from him; if therefore the potter has such power over the clay, which he did not make, as to cast it into another forth as it pleases him, and especially when marred; the Lord has an undoubted power over men, and a just right to change their, state and circumstances as he pleases; nor have they any reason to complain of him, especially when they have marred themselves by their own sins and transgressions; which was the present case of the house of Israel, or the Jews; see Isaiah 29:16; behold, as the clay is in the potter's hand; and he can form and fashion it as he pleases, and it is not in the power of the clay to resist and hinder him: so are ye in mine hand, O house of Israel; and I can dispose of you as I please, and put you in what circumstances it seems good unto me, drive you from your land, and scatter you among the nations; nor can you hinder me from doing this, or whatever else is my pleasure. And this his sovereign power and pleasure, and as exercised in a way of mercy and equity, are exemplified in the following cases.

At what instant I shall speak concerning a nation, and concerning a kingdom,.... By way of threatening: or, "the moment I shall speak" (s), &c; as soon as ever I have declared concerning any people whatever, Jews or Gentiles; that if they go on in their sins, and remain impenitent, and do not turn from them, that they must expect I will quickly come out against such a nation and kingdom in a providential way, as threatened: to pluck up, and to pull down, and to destroy it; as the proprietor of a garden, when it do not turn to his account, plucks up the plants, and pulls down the fences, and lets it go to ruin. (s) "momento loquor", Schmidt; "momento eloquor", Junius & Tremellius; "momento ut loquutus fuero", Tigurine version.

If that nation against whom I have pronounced,.... Such a sentence as this, should immediately, upon the above declaration, do as Nineveh did: turn from their evil; their evil of sin, their evil ways and works, as an evidence of the truth of their repentance for former sins: I will repent of the evil that one thought to do unto them; as they change their course of life, God will change the dispensations of his providence towards them, and not bring upon them the evil of punishment he threatened them with; in which sense repentance can only be understood of God, he doing that which is similar to what men do when they repent of anything; they stop their proceedings, and change their outward conduct; so God proceeds not to do what he threatened to do, and changes his outward behaviour to men; he wills a change, and makes one in his methods of acting, but never changes his will.

And at what instant I shall speak concerning a nation, and concerning a kingdom,.... By way of promise on the other hand: or, "and the moment I shall speak", &c. as in Jeremiah 18:7; in favour to a people; signifying, that if they do that which is right and good, and continue therein, it may be expected that I will appear for and among such a nation and kingdom: to build and to plant it; to build up its fences that have been broken down, and to plant it with pleasant plants, and make it prosperous and flourishing, and protect and defend it, and keep it safe, and in a secure condition; so that it shall be in very thriving circumstances, and be out of the power of its enemies to hurt it.

If it do evil in my sight,.... What is sinful, contrary to the law and will of God, openly and publicly, in a bold and daring manner: that it obey not my voice: in my word, and by my prophets, but turn a deaf ear to them, and slight and despise all instructions, admonitions, and reproofs: then I will repent of the good wherewith I said I would benefit them; or, "do them good" (t); that is, withhold it from them, and not bestow it on them; but, on the contrary, correct or punish them according to their deserts. Thus, though God is a sovereign God, yet, in the dispensations of his providence towards kingdoms and nations, he deals with them in such a merciful and equitable manner, that there is no just reason to complain of him; and yet he maintains and keeps up his power and authority, such as the potter exercises over the clay. (t) "ad benefaciendum ei", Montanus; "ut benefacerem ei", Valablus, Pagninus; "benefacturum ei", Junius & Tremellius, Piscator.

Now therefore go to,.... This is the application of the above general rules of procedure to the people of the Jews, and particularly that which relates to the destruction of a nation or kingdom, and the declaration of it in order to reclaim them: speak to the men of Judah, and to the inhabitants of Jerusalem, saying, thus saith the Lord; or, "to the man of Judah" (u); the body of the Jewish nation, and especially the inhabitants of the metropolis of it; which was the source of sin to the whole kingdom, and on which the calamity threatened would chiefly come, if not prevented by a reformation: behold, I frame evil against you; as the potter frames his clay upon the wheel, to which the allusion is; which is to be understood of the evil of punishment, but not of any secret purpose, and settled determination, in the mind of God to bring it upon them; for that is never disannulled by himself or others, or ever changed; but some operation in Providence, which began to work towards their destruction; some providential step which God had taken, and which threatened their ruin: and devise a device against you; the same as before; by which it looked as if he had thought of the matter, and had contrived a scheme, which if he went on with, would issue in the subversion of their whole state: return you everyone from his evil way; that so the reformation may be as general as the corruption was: it supposes a sense of the evil of their former conduct, and repentance for their sins, of which their forsaking and abstaining from them would be an evidence: and make your ways and your doings good; for it is not sufficient barely to abstain from sin, which is only a negative holiness; but there must be a performance of good works, a walking in them, a constant series and course of obedience to God, according to the rule of his word. (u) "ad virum Jehudah", Montanus, Cocceius, Schmidt.

And they said, there is no hope,.... Or, "but they said" (w); not that there was no hope of the grace and mercy of God, upon their repentance and reformation, for that is before declared; but that they were so hardened in their sins, so fixed in their wicked courses, and so determined to go on in them, that there was no room for the prophet to hope of ever reclaiming them; signifying, that it was to little purpose to talk to them, or exhort them; his labour would be in vain; for they were at a point, and resolved to continue in their evil practices, let the consequences be what they would. Jarchi's note is, "but I know that they will say to thee concerning thy words, that we do not care for them;'' no, not a rush; you may as well hold your peace and say nothing; we are in no pain about future judgments, these give us no uneasiness. The Targum is, "we are turned from thy worship;'' and we are resolved to continue as we are, and not to return to say what you will: but we will walk after our own devices; God may take his way, and we will take ours; he has devised evil against us, you say, and he may bring it if he pleases; we have devised sin, and we shall go on in it: and we will do everyone the imagination of his evil heart; whatsoever our hearts suggest to us as pleasant and agreeable, that we shall do, let the issue be what it will: it is not to be thought that these people expressed themselves in so many words; but this was the language of their hearts, and of their actions, known unto the Lord, and are put into this form by him, or by the prophet, expressing the real sentiments of their minds. (w) "sed dixerunt", Schmidt; "sed dicunt", Piscator.

Therefore thus saith the Lord,.... This being the case of the people of the Jews, and they so resolutely bent on their own ways: ask ye among the Heathen; inquire among the nations of the world, the Gentiles that know not the true God, and have not the external revelation of his will, only the dim light of nature to guide them; and see if anything like this is to be found among them, as with this people, favoured with the law of God, his word and ordinances to direct them, and his prophets to teach and instruct them; suggesting that they were worse than the Heathens, and that it would be more tolerable for them, one day, than for these people: who hath heard such things? as expressed in the preceding verses; such desperate words, such bold and daring expressions, such impious resolutions; for generally, when persons are reproved and threatened for sin, they promise amendment; or what is after related concerning their idolatries; intimating that nothing like it was ever heard of among the Gentiles; see Jeremiah 2:10; the virgin of Israel hath done a very horrible thing; the congregation of Israel, as the Targum; the people of the Jews, ironically so called; because they had been espoused to the Lord as a chaste virgin, and ought to have remained so, pure and incorrupt in the worship of him; but had committed spiritual adultery, that is, idolatry; even very gross acts of it; horrible to hear and think of; enough to make a man's hair stand an end to be told of; or what was very filthy and abominable, and to be loathed and detested, which is explained, Jeremiah 18:15; unless it can be thought to refer to what goes before, concerning their dreadful resolution to continue in their evil ways.

Will a man leave the snow of Lebanon, which cometh from the rock of the field?.... Lebanon was a mountain on the borders of Judea, the top of which was covered in the summertime with snow, from the whiteness of which it had its name, Lebanon; as the Alps, for the same reason, which lie between France and Italy: now, the snow being dissolved by the heat, ran in flowing streams down the rocks into the field and plain, where they might be easily come at, and drank of; and would a thirsty traveller, on a summer's day, pass by such streams as these, and not drink of them? certainly he would not leave them, but stop and drink; he must be an unwise man that should do otherwise; and yet this was what the people of the Jews did; they forsook the Lord, "the fountain of living waters"; and who, because of the plenty of good things in him, and flowing from him to them, were as streams from Lebanon; and yet they left these crystal streams for the black and muddy waters of Sihor, or idols of Egypt, Sol 4:15; or the words may be rendered, "will a man leave what comes from the rock of the field for the snow of Lebanon" (x)? that is, will a man neglect to drink of the water that comes out of a rock in his field, pure and clear, and is near at hand, and choose to go to Mount Lebanon to drink of the snow water, which runs down the mountain, and can never be thought so clear as what comes out of the rock? surely he will not; he must act an unwise part if he does; and such a part, and worse, did the people of the Jews act, in forsaking God: or shall the cold flowing waters which come from another place be forsaken? or, "strange waters" (y); which come from far, from some distant rock, being conveyed in pipes, in; which they come cool, and in flowing streams, for the service of a city and its inhabitants; and who, having such a privilege, would neglect them, and drink of standing water in a pond or puddle? or, the words, as the former, may be rendered, "shall for strange frozen waters, be left flowing ones?" see Grotius. (x) "nunquid deserit aliquis aquam manatem de petra agri, ut biblat nivem Libani"; so some in Vatablus. (y) "aquae alienae", Schmidt, Montanus; "peregrinae", De Dieu.

Because my people hath forgotten me,.... Or, "that they have forgotten me" (z); this is the horrible thing they have done, which was unheard of among the Gentiles, who were always tenacious of their gods, and the worship of them; and that foolish and unwise thing, which was like leaving pure flowing streams of water for dirty puddles. This is to be understood of their forsaking the worship of God, as the Targum interprets it, and following after idols: they have burnt incense to vanity; to idols, which are vain empty things, and which cannot give their worshippers what they expect from them: or, "in vain they burn incense" (a); even to the true God, while they also sacrificed unto idols; which to do was an abomination to the Lord, Isaiah 1:13; and especially burning incense to idols must be a vain thing; and so the Targum, "to no profit a they burn incense or spices:'' and they have caused them to stumble in their ways; that is, either the idols they worshipped, or the false prophets caused the professing people of the Jews to stumble and fall in the ways into which they led them: and from the ancient paths; or, "the paths of eternity" (b); which lead to eternal life; or which were of old marked out by the revealed will of God for the saints to walk in; and in which the patriarchs and people of God, in all former ages, did walk; and which were appointed from everlasting, and will remain for ever; and these are the good old paths in Jeremiah 6:16; to walk in paths, in a way not cast up; a new way, unknown in former times; an unbeaten track, which the saints had never walked in; a rough path, unsafe and dangerous; and hence they stumbled, and fell, and came to ruin; as follows: (z) "quod obliti sunt", Schmidt. (a) "frustra adolebunt, vel adolent", Pagninus, Calvin. (b) "semitae quae a seculo, seu antiquo", vid. Schmidt; so Targum; "semitis jam olim praescriptis", Piscator.

To make their land desolate,.... Not that this was the intention either of those that led them out of the right way into those wrong paths, or of them that went into them; but so it was eventually; this was the issue of things; their idolatry and other sins were the cause of their land being desolate; through the ravage of the enemy, let in upon them by way of judgment; and through the destruction of men by them; so that there were few or none to cultivate and manure it: and a perpetual hissing; to be hissed at perpetually by the enemy, whenever they passed by it, and observed its desolation; thereby expressing their hatred at its inhabitants; their joy at its desolation; and their satisfaction in it, which would be for ever; or, as Kimchi interprets, a long time. This is the present case of the Jews; and has been ever since their destruction by the Romans; and will be until the fulness of the Gentiles is gathered in: everyone that passeth thereby shall be astonished: to see the desolations made, and the strange alterations in a place once so famous for fruitfulness and number of inhabitants: and wag his head; either out of pity, or rather in a way of derision and exultation; see Lamentations 2:15.

I will scatter them as with an east wind before the enemy,.... As the east wind, which is generally strong and boisterous, drives the chaff and stubble, and anything that is light, before it, and scatters it here and there; so the Lord threatens to scatter the people of the Jews over the face of the earth, before their enemies, whom they should not be able to withstand. It denotes the power of the enemy God would make use of; the ease with which this should be done; and the utter dispersion of them; and is their present case: I will show them the back, and not the face, in the day of their calamity; that is, will not look upon them in a favourable way, nor with any pity and compassion for them, nor hear their cries; but turn his back upon them, and a deaf ear unto them, and give them no help and relief, or deliver them out of their calamities; but suffer them to continue upon them, and them to sink under them; see Proverbs 1:26; which refers to the same time of calamity as here.