เยเรมีย์ 19:11 วิจารณ์

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

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

Thus will I do unto this place, saith the Lord, and to the inhabitants thereof,.... To the city of Jerusalem and its inhabitants, as was done to the earthen bottle, and as before threatened: and even, or also, make this city as Tophet; as full of slaughtered men and women as that had been of the blood of innocent children; and as filthy, abominable, and execrable a place as that; and to lose its name, as that is foretold it should, Jer 19:6; and as Jerusalem did, after the desolation of it by Hadrian, as Jerom observes; for what was built upon the spot afterwards was by the emperor called Aelia, after his own name.

The apostle also knows vessels of wrath “made for destruction so that he might make known the riches of his glory for vessels of mercy.” God has divided all people into these two vessels, those of wrath, those of mercy, those like Pharaoh and the Egyptians, those like Paul and those who have believed. But what is the treasury of the Lord in which are the vessels of wrath? Perhaps it is the church, in which such often go unnoticed. But there will be a time when he opens the church. For now they have been shut up, and the vessels of wrath share space with the vessels of mercy, and the chaff are with the wheat. In one net are the worthless and the chosen fish. The Lord opens up his treasury in the time of the judgment, when the vessels of wrath are thrown out. He who is a vessel of mercy may reasonably say, “They have gone out from us, for they were not from us.” Outside the treasury the vessels who sin are not yet the vessels of wrath, but inferior. For they are servants who did not know the will of their Lord and did not do it. So they are vessels who are simply kept for other purposes.

(Verse 10, 11.) And you shall break the jar in the eyes of the men who go or come with you. And you shall say to them: Thus says the Lord of hosts: So shall I break this people and this city, as one breaks a potter's vessel, which cannot be restored any longer. Clearly it is spoken not of the Babylonian, but of the Roman captivity. For after the Babylonians, the city was rebuilt, the people brought back to Judah, and the former abundance restored. But after the captivity, which happened under Vespasian and Titus, and later under Hadrian, the ruins of Jerusalem will remain until the end of the world, although the Jews believe that golden and jeweled Jerusalem will be restored to them, and again there will be sacrifices and holy marriages and the kingdom of the Lord Savior on earth. Although we may not follow these beliefs, we cannot condemn them, because many ecclesiastical men and martyrs have spoken of these things. And let each one abound in his own sense, and let all things be reserved for the judgment of the Lord (Rom. XIV). However, just as a clay vessel, once it has been broken, cannot be restored to its former appearance: so too the people of the Jews and Jerusalem, once they have been destroyed, will not have their former condition. Finally, today the name of that city is empty, and it is called Aelia by Aelius Hadrianus, and it has lost its former name along with its former inhabitants, in order to destroy their pride. However, the names of the Holy Cross and Resurrection do not signify a city, but a place: nor the former greatness of riches, by which the Jewish people perished, but the glory of sanctity, which our humble Bethlehem possesses, not having gold and gems, but the bread that was born in it.

Notice here “the rod of direction” that is described. “You have loved righteousness and hated iniquity.” Draw near to that “rod.” Let Christ be your King: let him rule you with that rod, not crush you with it. For that rod is “a rod of iron,” an inflexible rod. “You shall rule them with a rod of iron and break them in pieces like a potter’s vessel.” Some he rules; others he “breaks in pieces.” He “rules” those who are spiritual; he “breaks in pieces” those who are concerned about earthly desires.… Would he so loudly declare that he was about to strike you if he really wanted to strike you? He is, then, holding back his hand from the punishment of your offenses; but you dare not hold back. Turn around and face the punishment for your offenses, for there can be no unpunished offenses. Punishment therefore must be executed either by you or by him. You should plead guilty then in order that he may grant you a reprieve. - "Expositions of the Psalms 45.16"

THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15) bottle--Hebrew, bakuk, so called from the gurgling sound which it makes when being emptied. ancients--elders. As witnesses of the symbolic action (Jer 19:10; Isa 8:1-2), that the Jews might not afterwards plead ignorance of the prophecy. The seventy-two elders, composing the Sanhedrim, or Great Council, were taken partly from "the priests," partly from the other tribes, that is, "the people," the former presiding over spiritual matters, the latter over civil; the seventy-two represented the whole people.

as one breaketh a potters vessel--expressing God's absolute sovereignty (Jer 18:6; Psa 2:9; Isa 30:14, Margin; Lam 4:2; Rom 9:20-21). cannot be made whole again--A broken potter's vessel cannot be restored, but a new one may be made of the same material. So God raised a new Jewish seed, not identical with the destroyed rebels, but by substituting another generation in their stead [GROTIUS]. no place to bury-- (Jer 7:32).