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The Potter and the Clay

The word that came to Jeremiah from the L ord: ²“Come, go down to the potter’s house, and there I will let you hear my words.” ³So I went down to the potter’s house, and there he was working at his wheel. ⁴The vessel he was making of clay was spoiled in the potter’s hand, and he reworked it into another vessel, as seemed good to him.

⁵ Then the word of the L ord came to me: ⁶Can I not do with you, O house of Israel, just as this potter has done? says the L ord. Just like the clay in the potter’s hand, so are you in my hand, O house of Israel. ⁷At one moment I may declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, ⁸but if that nation, concerning which I have spoken, turns from its evil, I will change my mind about the disaster that I intended to bring on it. ⁹And at another moment I may declare concerning a nation or a kingdom that I will build and plant it, ¹⁰but if it does evil in my sight, not listening to my voice, then I will change my mind about the good that I had intended to do to it. ¹¹Now, therefore, say to the people of Judah and the inhabitants of Jerusalem: Thus says the L ord: Look, I am a potter shaping evil against you and devising a plan against you. Turn now, all of you from your evil way, and amend your ways and your doings.

Israel’s Stubborn Idolatry

¹² But they say, “It is no use! We will follow our own plans, and each of us will act according to the stubbornness of our evil will.”

Therefore thus says the L ord:

Ask among the nations:

Who has heard the like of this?

The virgin Israel has done

a most horrible thing.

Does the snow of Lebanon leave

the crags of Sirion?

Do the mountain waters run dry,

the cold flowing streams?

But my people have forgotten me,

they burn offerings to a delusion;

they have stumbled in their ways,

in the ancient roads,

and have gone into bypaths,

not the highway,

making their land a horror,

a thing to be hissed at forever.

All who pass by it are horrified

and shake their heads.

Like the wind from the east,

I will scatter them before the enemy.

I will show them my back, not my face,

in the day of their calamity.

A Plot against Jeremiah

¹⁸ Then they said, “Come, let us make plots against Jeremiah—for instruction shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, let us bring charges against him, and let us not heed any of his words.”

Give heed to me, O L ord,

and listen to what my adversaries say!

Is evil a recompense for good?

Yet they have dug a pit for my life.

Remember how I stood before you

to speak good for them,

to turn away your wrath from them.

Therefore give their children over to famine;

hurl them out to the power of the sword,

let their wives become childless and widowed.

May their men meet death by pestilence,

their youths be slain by the sword in battle.

May a cry be heard from their houses,

when you bring the marauder suddenly upon them!

For they have dug a pit to catch me,

and laid snares for my feet.

Yet you, O L ord, know

all their plotting to kill me.

Do not forgive their iniquity,

do not blot out their sin from your sight.

Let them be tripped up before you;

deal with them while you are angry.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

The Prophet seems here to have been driven through indignation to utter imprecations which are not consistent with a right feeling; for even if Christ had not said with his own mouth, that we are to pray for those who curse us, the very law of God, ever known to the holy fathers, was sufficient. Jeremiah then ought not to have uttered these curses, and to have imprecated final destruction on his enemies, thouglt they fully deserved it. But it must be observed, that he was moved not otherwise than by the Holy Spirit, to become thus indignant against his enemies; for he could not have been excused on the ground that indignation often transgresses the bounds of patience, for the children of God ought to bear all injuries to the utmost; but, as I have said, the Prophet here has announced nothing rashly, nor did he allow himself to wish anything as of himself, but obediently proclaimed what the Holy Spirit dictated, as his faithful instrument.

We have said elsewhere, that the first thing to be noticed is, that when we pray for any evil on the wicked, we ought not to act on private grounds; for he who has a regard to himself, will ever be led away by too strong an impulse; and even when our prayers are calmly and rightly formed, we are yet ever wrong, when we consult our private advantages or redress our own injuries. That is one thing. And secondly, we ought to have that wisdom which distinguishes between the elect and the reprobate. But as God bids us to suspend our judgment, inasmuch as we cannot surely know what will take place to-morrow, we ought not to imitate indiscriminately the Prophet in praying God to destroy and scatter ungodly men of whom we despair; for, as it has been stated, we are not certain what has been decreed in heaven. In short, whosoever is disposed, after the example of Jeremiah, to pray for a curse on his enemies, must be ruled by the same spirit, according to what Christ said to his disciples; for as God destroyed the wicked at the request of Elijah, the Apostles wished Christ to do the same by fire from heaven; but he said,

“Ye know not by what spirit ye are, ruled.” (Luke 9:55)

They were unlike Elijah, and yet; wished like apes to imitate what he did.

But, as I have said, let first all regard to our own benefit or loss be dismissed, when we would shew ourselves indignant against the wicked; and secondly, let us have the spirit of wisdom and discretion; and lastly, let all the turbulent feelings of the flesh be checked, for as soon as anything human be mixed with our prayers, some confusion will ever be found. There was nothing turbulent in this imprecation of Jeremiah, for the Spirit of God ruled his heart and his tongue, and then he forgot himself; and lastly, he knew that they were reprobate and already doomed to final ruin. He therefore hesitated not, through the prophetic spirit, to imprecate on them what we here read. And there is no doubt but that he was ever solicitous for the remnant, for he knew that there were some faithful; and though they were unknown, he yet prayed God for them. But he fulminates here against the reprobate who were already given up to ruin. This is the reason why he hesitated not to pray that they might be delivered up to famine and given to the sword, ²⁰⁸²⁰⁸     The rendering of this line is various: our version, “pour out,” etc., cannot be sustained; nor “drain them,” etc., by Blayney. The idea generally given by the versions and the Targum to the verb, is that of giving up, delivering, committing. The Syriac seems to give the original correctly, “deliver them into the hands of the sword;” only the verb גדה, signifies to draw or drive rather than to deliver. Perhaps the literal rendering would be, “drive them on the hands of the sword,” as though the sword was a person with hands stretched cut to receive what might come in its way: but “hands” in this instance mean power; so that the best version would be,
   And deliver them into the power of the sword. so that their women might be bereaved and become widows, and their men put to death, ²⁰⁹²⁰⁹     Literally, “the slain of death,” as in the next line, “the smitten of the sword.” The two lines are literally thus, —
   And let their men be the slain of death;
Their youths the smitten of the sword in battle.
   “Death” here, notwithstanding what Horsley has said, evidently means pestilence. See Jeremiah 15:2. The “men” were those past the time of ervice, and “youths” or young men were those fit for war. — Ed. and their youth smitten by the sword. It now follows —

²⁰⁸ The rendering of this line is various: our version, “pour out,” etc., cannot be sustained; nor “drain them,” etc., by Blayney. The idea generally given by the versions and the Targum to the verb, is that of giving up, delivering, committing. The Syriac seems to give the original correctly, “deliver them into the hands of the sword;” only the verb גדה, signifies to draw or drive rather than to deliver. Perhaps the literal rendering would be, “drive them on the hands of the sword,” as though the sword was a person with hands stretched cut to receive what might come in its way: but “hands” in this instance mean power; so that the best version would be, And deliver them into the power of the sword.

²⁰⁹ Literally, “the slain of death,” as in the next line, “the smitten of the sword.” The two lines are literally thus, — And let their men be the slain of death; Their youths the smitten of the sword in battle. “Death” here, notwithstanding what Horsley has said, evidently means pestilence. See Jeremiah 15:2. The “men” were those past the time of ervice, and “youths” or young men were those fit for war. — Ed.