Jeremiah 18:20 Ulasan

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.

Let a cry be heard from their houses,.... A shrieking of women and children, not only for the loss of husbands and parents, but because of the entrance of the enemy into the city, and into their houses, to take away their lives and their substance; as follows: when thou shalt bring a troop suddenly upon them; or an army, as the Targum; either the Chaldean army, or rather the Roman army: for they have digged a pit to take me, and hid snares for my feet: and therefore it was a just retaliation, that a troop or army should suddenly come upon them, and seize their persons and substance; though Kimchi understands it, as before, of poison, which they would have given him; but Jarchi, of a suspicion and vile calumny they raised of him, that he was guilty of adultery with another man's wife; a "whore" being called a "deep ditch" by the wise man, Pro 23:27; and so it is in the Talmud (h). (h) T. Bab. Kama, fol. 16. 2.

(Verse 19 and following) Attend, O Lord, to me: and hear the voice of my adversaries. Is evil repaid for good, because they have dug a pit for my soul? Remember that I stood in your presence, to speak good for them, and to turn away your wrath from them. Therefore, let their children become a byword, and let them be led into the hands of the sword. May their wives be without children and widows, and may their husbands be killed by death, may their young men be pierced by the sword in battle, may the cry be heard from their houses. Indeed, these things were suffered by the people of Judah under the type of the Savior, which were subsequently fulfilled more fully and perfectly in Christ. And after the coming of the Babylonians, they were devastated. But they were completely fulfilled in Christ, and after the city was destroyed by the Roman sword, they were put to death, not because of idolatry, which was not present at that time, but because of the killing of the Son of God, when the whole people cried out together: Take him away, take him away; we have no king but Caesar (John 19:15). And their curse is a complete eternal damnation; His blood is upon us, and upon our children (Matthew 27:25). For they dug a pit for Christ, and said: Let us remove him from the land of the living (Isaiah 53:8). He showed them such great mercy, that while standing in the presence of the Father, he spoke good things for them, to turn away his anger from them, even saying on the cross: Father, forgive them; for they do not know what they are doing (Luke 23:34). We hasten through the obscure, in order to dwell in the clearer things, by no means interpreting the delusions of certain individuals or the captivity of the celestial Jerusalem, but rather pursuing a clear history and a most evident prophecy, with every confidence in words and meanings.

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.

In the particulars here specified, Jeremiah was a type of Jesus Christ (Psa 109:4-5; Joh 15:25). my soul--my life; me (Psa 35:7). I stood before thee . . . to turn away thy wrath--so Moses (Psa 106:23; compare Eze 22:30). So Jesus Christ, the antitype of previous partial intercessors (Isa 59:16).