Jeremiah 18:16 Komentář

In this chapter we have, I. A general declaration of God's ways in dealing with nations and kingdoms, that he can easily do what he will with them, as easily as the potter can with the clay (Jer 18:1-6), but that he certainly will do what is just and fair with them. If he threaten their ruin, yet upon their repentance he will return in mercy to them, and, when he is coming towards them in mercy, nothing but their sin will stop the progress of his favours (Jer 18:7-10). II. A particular demonstration of the folly of the men of Judah and Jerusalem in departing from their God to idols, and so bringing ruin upon themselves notwithstanding the fair warnings given them and God's kind intentions towards them (Jer 18:11-17). III. The prophet's complaint to God of the base ingratitude and unreasonable malice of his enemies, persecutors, and slanderers, and his prayers against them (Jer 18:18-23).

INTRODUCTION TO JEREMIAH 18 This chapter expresses the sovereign power of God ever his creatures, and his usual methods of dealing with them; it threatens destruction to the Jews for their idolatry; and is closed with the prophet's complaint of his persecutors, and with imprecations upon them. The sovereign power of God is expressed under the simile of a potter working in his shop, and making and marring vessels at pleasure, Jer 18:1; the application of which to God, and the house of Israel, is in Jer 18:5; and is illustrated by his usual dealings with kingdoms and nations; for though he is a sovereign Being, yet he acts both in a kind and equitable way; and as the potter changes his work, so he changes the dispensations of his providence, of which two instances are given; the one is, that having threatened ruin to a nation, upon their repentance and good behaviour he revokes the threatening, Jer 18:7; and the other is, that having made a declaration of good to a people, upon their sin and disobedience he recalls it, and punishes them for their wickedness, Jer 18:9; then follows a prophecy of the destruction of the Jews in particular, in which they are exhorted to repentance to prevent it; their obstinacy is observed; their folly in departing from God, and worshipping idols, is exposed; and they are threatened with utter ruin, Jer 18:11; the conspiracy and evil designs of the Jews against the prophet, their malice and ingratitude, are complained of by him, Jer 18:18; his imprecations upon them, and prayers for their destruction, are delivered out in Jer 18:21.

Then said they, come, and let us devise devices against Jeremiah,.... Being enraged at the judgments threatened them, they propose to enter into a confederacy and consultation together, to think of ways and means to stop the mouth of the prophet, and even to take away his life; since he had told them that God had devised a device against them, they were for devising devices against him; that so they might walk after their own devices, without being teased and tormented with this prophet: for the law shall not perish from the priest; whose business it is to teach it; we have other priests besides Jeremiah, and we shall seek the law at their mouths, and not at his; and perhaps these are the words of the priests themselves, the men of Anathoth; so Jarchi thinks; pleasing themselves with their character and office, and the perpetuity of it; that, notwithstanding what Jeremiah had said, there would be a constant succession of this order of then; nor should the law ever cease from being aught by them, to whose instruction men ought to listen, and not to such a prophet: nor counsel from the wise; we have wise rulers and governors, counsellors of state, and members of the sanhedrim, and judges of all controversies, and who are capable of giving advice upon any occasion; nor shall we ever want such, to whose prudent counsel we do well to attend, and not to what this babbling man says; does he think to know better than our statesmen and sages, our counsellors in church and state? nor the word from the prophet; we have prophets among us, that prophesy as well as he, and better things; and whose words of prophecy shall be fulfilled, when his will not; who assure us that we shall have peace and prosperity; and therefore let us not regard what this man says, or be intimidated by his threatenings: come, and let us smite him with the tongue; by saying all the evil we can of him: by threatening him with pains and penalties; by loading him with reproaches and calumnies; by taking away his good name, and lessening his character and reputation among the people; and so the Targum, "let us bear false witness against him;'' or, "let us smite him in the tongue" (c); cut it out, as Abarbinel; or stop his mouth, and hinder him from speaking any more in this manner to the people; or, "let us smite him for the tongue" (d); because of the words he says, or the prophecies he delivers out: and let us not give heed to any of his words; or, "to all his words" (e); all which they reckoned his own, and not the words of the Lord. The Septuagint version is, "and we shall hear all his words"; we shall provoke him to say all he has to say, and shall hear and have enough out of his mouth to condemn him; and in all this, and in many other things that follow, Jeremiah was a type of Christ, to whom Jerom applies the whole passage. (c) "in lingua", Montanus, Castalio. (d) Propter "linguam istam", Junius & Tremellius. (e) "ad omnia verba ejus", Gataker; "ad universa verba ejus", Pagninus, Montanus.

(Verse 16.) So that their land became a desolation and an eternal hissing, everyone who passes by it will be astonished and shake his head. And because they have forsaken the worship of God and followed the wicked paths of idolatry, therefore their land has been reduced to a wilderness and a wonder of all hissing, so that those who once saw the land and the flourishing city now see it as a desert and a heap of ashes, and they marvel and are astonished, and show the confusion of their souls by the movement of their bodies; for this is to shake the head and demonstrate the astonishment of the mind in silence. That which we understand to be more fully and accurately fulfilled after the coming of the Lord, when no Jew is allowed to enter the land and the holy City by law; but when they come to the earth, they marvel and weep over the prophecies of the Prophets, fulfilled by their deeds.

GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23) go down--namely, from the high ground on which the temple stood, near which Jeremiah exercised his prophetic office, to the low ground, where some well-known (this is the force of "the") potter had his workshop.

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).