Jeremiah18
English Standard Version
1The that to from the Lord:
2 , and to the , and I will let you my .
3So I went to the , and he was his .
4And the he was of was in the , and he it into , it to the to .
5Then the of the Lord to me:
6O of , I with you has done? the Lord. , like the in the , are you in my , O of .
7If at any I a a , that I will pluck and and it,
8and if that , I have , from its , I will of the I to to it.
9And if at any I a a that I will and it,
10and if it in my , my , then I will the I had to do to .
11 , therefore, to the of the of : the Lord, , I am you and a you. , every his , and your and your .
12But they , That is in ! will our own , and will every according to the of his .
13 the Lord: , has the like of ? The has a .
14Does the of the of ? the , the ?
15But my have me; they make to ; they made them in their , in the , and to into , the ,
16 their a , a thing to be at . who by it is and his .
17Like the I will them the . I will them my , my , in the of their .
18Then they , , let us , the shall the , nor the , nor the the . , let us him with the , and let us pay to of his .
19 me, O Lord, and to the of my .
20Should be ? Yet they have a for my . how I you to them, to turn your them.
21 their to ; give them to the of the ; let their and . May their by , their be by the in .
22May a be their , you the them! they have a to me and for my .
23Yet you, O Lord, their to me. their , blot their your . Let them be you; with them in the of your .
Study Guide
Public-domain commentary and original-language notes for Jeremiah 18.
Chapter Summary
In this chapter: God's power over his creatures is represented by the potter. (1-10). The Jews exhorted to repentance, and judgments foretold. (11-17). The prophet appeals to God. (18-23).
vv1-10
While Jeremiah looks upon the potter's work, God darts into his mind two great truths. God has authority, and power, to form and fashion kingdoms and nations as he pleases. He may dispose of us as he thinks fit; and it would be as absurd for us to dispute this, as for the clay to quarrel with the potter. But he always goes by fixed rules of justice and goodness. When God is coming against us in judgments, we may be sure it is for our sins; but sincere conversion from the evil of sin will prevent the evil of punishment, as to persons, and to families, and nations.
vv11-17
Sinners call it liberty to live at large; whereas for a man to be a slave to his lusts, is the very worst slavery. They forsook God for idols. When men are parched with heat, and meet with cooling, refreshing streams, they use them. In these things men will not leave a certainty for an uncertainty; but Israel left the ancient paths appointed by the Divine law. They walked not in the highway, in which they might travel safely, but in a way in which they must stumble: such was the way of idolatry, and such is the way of iniquity. This made their land desolate, and themselves miserable. Calamities may be borne, if God smile upon us when under them; but if he is displeased, and refuses his help, we are undone. Multitudes forget the Lord and his Christ, and wander from the ancient paths, to walk in ways of their own devising. But what will they do in the day of judgment!
vv18-23
When the prophet called to repentance, instead of obeying the call, the people devised devices against him. Thus do sinners deal with the great Intercessor, crucifying him afresh, and speaking against him on earth, while his blood is speaking for them in heaven. But the prophet had done his duty to them; and the same will be our rejoicing in a day of evil.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָמַר: to say (used with great latitude)
יִרְמְיָה: Jirmejah, the name of eight or nine Israelites
קוּם: to rise (in various applications, literal, figurative, intensive and causative)
יָרַד: to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)
יָצַר: to mould into a form; especially as apotter; figuratively, to determine (i.e. form a resolution)
בַּיִת: a house (in the greatest variation of applications, especially family, etc.)
שָׁם: there (transferring to time) then; often thither, or thence
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
הִנֵּה: lo!
Cross References
Jeremiah 18Paul uses the potter and the clay imagery directly to explain divine sovereignty and election.
Supported by Matthew Poole, JFB
Isaiah uses the exact potter and clay metaphor to assert God's absolute sovereign authority.
Supported by Matthew Poole, JFB
Affirms God as the potter and Israel as the clay, appealing to His mercy as Creator.
Supported by JFB
Jeremiah's original calling to pluck up, pull down, and destroy is executed through these principles.
Supported by Matthew Poole
Illustrates God's promise to repent of planned judgment if the nation turns from evil.
Supported by JFB
A concrete historical example of God repenting of threatened disaster upon a nation's repentance.
Supported by Matthew Poole, JFB
Historical record of prophets commanding Israel and Judah to return from their evil ways.
Supported by JFB
Echoes the hopeless, stubborn refusal to repent, choosing instead to follow foreign gods.
Supported by JFB
Parallels forsaking the cold flowing waters of Lebanon for broken, empty cisterns.
Supported by JFB
Judah's spiritual rebellion is described using the same phrase: 'a very horrible thing.'
Supported by JFB
Direct thematic connection linking the forgetting of God to stumbling from ancient paths.
Supported by JFB
Jeremiah's enemies conspire against his life, paralleling the devices in verse 18.
Supported by Matthew Poole
Confirms the righteous principle that if the wicked turns, he shall surely live.
Supported by JFB
Reinforces God's desire for the wicked to turn and live rather than die.
Supported by JFB
Depicts passersby hissing and wagging their heads in astonishment at Jerusalem's destruction.
The consecutive narrative action where Jeremiah actually purchases the potter's earthen bottle.
The false confidence that instruction will not perish from the priest or counsel from the wise.
The psalmist experiences hatred and conspiracy in return for his love and prayers.