About Jeremiah

Jeremiah warned Judah of coming judgment for 40 years, yet proclaimed the hope of a new covenant.

Author: JeremiahWritten: c. 627-580 BCReading time: ~3 minVerses: 23
JudgmentNew CovenantRepentanceSufferingFaithfulnessHope

King James Version

Jeremiah 18

23 verses with commentary

The Potter and the Clay

The word which came to Jeremiah from the LORD, saying,

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KJV Study Commentary

This formulaic introduction "The word which came to Jeremiah from the LORD" establishes divine origin and authority for the following prophecy. The Hebrew <em>davar</em> (דָּבָר, word) signifies not mere verbal communication but powerful, effective divine speech that accomplishes God's purposes (Isa 55:11). Prophetic oracles begin with such authentication formulas to distinguish genuine revelation...
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Ellicott’s Commentary for English Readers

XVIII. (1) **The word which came to Jeremiah.**—The message that follows comes in close sequence upon that of the preceding chapter, *i.e., *probably before the fourth year of the reign of Jehoiakim. It has the character of a last warning to king and people, and its rejection is followed in its turn by the more decisive use of the same symbol in Jeremiah 19

Jamieson-Fausset-Brown Bible Commentary

**19. sand--**retaining the metaphor of "the sea" (Is 48:18). **like the gravel thereof--**rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &amp;c., of the sea, rather than the gravel [Maurer]. Jerome, Chaldee, and Syriac support English Version. **his name ... cut off--**transition from the second person, "thy,"...
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Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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Arise, and go down to the potter's house, and there I will cause thee to hear my words.

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KJV Study Commentary

God commands an object lesson: "Arise, and go down to the potter's house." The imperative <em>qum</em> (קוּם, arise) indicates immediate action—this isn't a suggestion but a divine command. The potter's house (<em>bet ha-yotzer</em>, בֵּית הַיּוֹצֵר) was likely a well-known location in Jerusalem where potters worked their craft. "There I will cause thee to hear my words" promises direct revelation...
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Ellicott’s Commentary for English Readers

(2) **The potter’s house.**—The place was probably identical with the “potter’s field” of Zechariah 11:13, the well-known spot where the workers in that art carried on their business. The traditional Aceldama, the “potter’s field” of Matthew 27:7, is on the southern face of the valley of Hinnom, south of Jerusalem. The soil is still a kind of clay suitable and employed for the same purpose (Ritter...
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Jamieson-Fausset-Brown Bible Commentary

**20. Go ... forth ... end of the earth--**Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; Re 18:4 shows that the mystical Babylon is ultimately meant. **redeemed ... Jacob--**(Is 43:1; 44:22, 23).

Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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Then I went down to the potter's house, and, behold, he wrought a work on the wheels. wheels: or, frames, or, seats

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KJV Study Commentary

Jeremiah obeys: "Then I went down to the potter's house." His immediate compliance models prophetic faithfulness—he doesn't question or delay but promptly does as commanded. "Behold, he wrought a work on the wheels" directs attention to the potter actively engaged in his craft. The Hebrew <em>oseh mela'kah</em> (עֹשֶׂה מְלָאכָה, working a work) emphasizes skilled labor requiring expertise and judg...
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Ellicott’s Commentary for English Readers

(3) **He wrought a work on the wheels.**—Literally, *the two wheels. *The nature of the work is described more graphically in Ecclus. xxxviii. 29, 30. The potter sat moving one horizontal wheel with his feet, while a smaller one was used, as it revolved, to fashion the shape of the vessel he was making with his hands. The image had been already used of God’s creative work in Isaiah 29:16; Isaiah 4...
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Jamieson-Fausset-Brown Bible Commentary

21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the deliverance from Egypt (Ex 17:6; Nu 20:11; Psa 78:15; 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly ...
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Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. of clay: or, was marred, as clay in the hand of the potter made it: Heb. returned and made, etc

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KJV Study Commentary

The crucial observation: "the vessel that he made of clay was marred in the hand of the potter." The Hebrew <em>nishchat</em> (נִשְׁחַת, marred/ruined) indicates the vessel became flawed, unusable for its intended purpose. Significantly, this happens "in the hand of the potter"—under his direct control and observation. The potter immediately recognizes the problem and responds decisively: "so he m...
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Ellicott’s Commentary for English Readers

(4) **Of clay.**—The reading in the margin, which gives “as clay,” must be regarded as a clerical error, originating, probably, in the desire to bring the text into conformity with Jeremiah 18:6, that in the text of the Authorised Version being confirmed by many MSS. and Versions. **He made it again.**—Literally, and more vividly, *he returned and made. *As we read, we have to remember that what i...
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Jamieson-Fausset-Brown Bible Commentary

22. Repeated (Is 57:21). All the blessings just mentioned (Is 48:21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zec 12:10-14; 13:1, 9; 14:3, 14, 20, 21). The sentiment holds good also as to all wicked men (Job 15:20-25, 31-34).

Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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Then the word of the LORD came to me, saying,

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KJV Study Commentary

Another formulaic phrase marks divine interpretation of the object lesson: "Then the word of the LORD came to me, saying." God will now explain the theological significance of what Jeremiah observed. The visual lesson alone was insufficient—divine interpretation was necessary to understand its meaning. This principle extends to all Scripture: the Holy Spirit must illumine our minds to grasp spirit...
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Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.

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KJV Study Commentary

This verse contains God's response to the potter's house lesson (vv. 1-5). God declares His sovereign right to shape nations according to His purposes. 'O house of Israel, cannot I do with you as this potter?' uses the interrogative he-lo (הֲלֹא), expecting affirmative answer—'Indeed I can!' The comparison to a potter reshaping flawed clay establishes divine prerogative over human affairs. 'Saith ...
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Ellicott’s Commentary for English Readers

(6) **Cannot I do with you as this potter?**—The question implies a theory of the universe, which is neither (as some have thought) one of absolute fatalism, crushing man’s freedom, nor, on the other hand, one which merges God’s sovereignty in man’s power of choice. The clay can resist the potter, or can yield itself willingly to his hands to be shaped as he wills. Its being “marred” is through no...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 49 Is 49:1-26. Similar to Chapter 42:1-7 (Is 49:1-9). Messiah, as the ideal Israel (Is 49:3), states the object of His mission, His want of success for a time, yet His certainty of ultimate success. **1. O isles--**Messiah is here regarded as having been rejected by the Jews (Is 49:4, 5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation."...
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Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;

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KJV Study Commentary

God establishes His sovereign prerogative: "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it." The phrase "at what instant" (<em>rega</em>, רֶגַע, moment) emphasizes God's freedom to pronounce judgment whenever He determines. The triple verbs—"pluck up," "pull down," and "destroy"—intensify the totality of threatened judg...
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Ellicott’s Commentary for English Readers

(7-10) **At what instant I shall speak concerning a nation . . .**—The words carry the thoughts of the prophet back to those which had been stamped indelibly on his memory when he was first called to his work (Jeremiah 1:10). He is now taught that that work was throughout conditional. In bold anthropomorphic speech Jehovah represents himself as changing His purpose, even suddenly, “in an instant,”...
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Jamieson-Fausset-Brown Bible Commentary

**2. my mouth ... sword--**(Is 11:4; Re 19:15). The double office of the Word of God, saving and damnatory, is implied (Is 50:4; Joh 12:48; He 4:12). **shaft--**(Psa 45:5). "Polished," that is, free from all rust, implies His unsullied purity. **in ... quiver ... hid me--**Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn...
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Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.

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KJV Study Commentary

The crucial qualification: "If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them." This conditional "if" transforms the threatened judgment into a warning rather than an unconditional decree. God's willingness to "repent" (Hebrew <em>nacham</em>, נָחַם—relent, change course, have compassion) demonstrates divine responsivenes...
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Jamieson-Fausset-Brown Bible Commentary

**3. Israel--**applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (Ge 32:28; Ho 12:3, 4). He is also the ideal Israel, the representative man of the nation (compare Mt 2:15 with Ho 11:1). **in whom ... glorified--**(Joh 14:13; 17:1-5).

Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;

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KJV Study Commentary

God presents the mirror image: "And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it." Where verse 7 threatened destruction, this verse promises blessing—"build" and "plant" are constructive verbs contrasting with "pluck up" and "pull down" from verse 7. These terms recall Jeremiah's commission, which included both negative and positive componen...
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Jamieson-Fausset-Brown Bible Commentary

**4. I--**Messiah. **in vain--**comparatively in the case of the greater number of His own countrymen. "He came unto His own, and His own received Him not" (Is 53:1-3; Lu 19:14; Joh 1:11; 7:5). Only a hundred twenty disciples met after His personal ministry was ended (Ac 1:15). **yet ... my judgment ... with the Lord--**Ultimately, God will do justice to My cause, and reward (Margin for "work,...
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Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.

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KJV Study Commentary

The corresponding condition: "If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them." Just as repentance averts judgment (v. 8), persistent evil forfeits blessing. "Do evil in my sight" emphasizes that God evaluates behavior—human rationalizations and cultural relativism are irrelevant. "That it obey not my voice" specifies the ...
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Jamieson-Fausset-Brown Bible Commentary

5. The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &amp;c. **to bring Jacob again to him--**(Mt 15:24; Ac 3:26). **Though Israel be not gathered--**metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mt 23:37). Instead of the text "not," the Keri has the simi...
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Matthew Henry’s Concise Commentary

Chapter 18 God's power over his creatures is represented by the potter. (Jr 18:1-10) The Jews exhorted to repentance, and judgments foretold. (Jr 18:11-17) The prophet appeals to God. (Jr 18:18-23) **Verses 1-10** 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 ...
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Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good.

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KJV Study Commentary

God applies the potter principle directly to Judah: "Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem." The object lesson concludes with explicit application—God is the potter, Judah is the clay. "Behold, I frame evil against you" uses potter language (<em>yotzer</em>, יוֹצֵר, forming/shaping), indicating God is actively preparing judgment. Yet the urgent appeal ...
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Ellicott’s Commentary for English Readers

(11) **I frame evil.**—The verb chosen is that which specially describes the potter’s work, and from which the Hebrew word for potter is itself derived. This, so to speak, is the shape of the vessel actually in hand, determining its use, but its form is not unalterably fixed. It is shown *in terrorem, *and the people are invited to accept the warning by repentance.

Jamieson-Fausset-Brown Bible Commentary

**6. It is a light thing--**"It is too little that Thou shouldest," [Hengstenberg], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Is 42:6, 7; 60:3). **the preserved--**namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for ...
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Matthew Henry’s Concise Commentary

**Verses 11-17** 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 t...
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And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.

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KJV Study Commentary

Judah's defiant response: "And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart." This is shocking apostasy—not ignorant rejection but deliberate, conscious rebellion. "There is no hope" could mean either "it's useless (to try to change)" or "we don't care about hope," but either way expresses determined continuance in ...
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Ellicott’s Commentary for English Readers

(12) **And they said.**—Better, *But they say, *as of continued action. This was the ever-recurring answer (see Note on Jeremiah 2:25) which they made to the prophet’s pleas. It was the answer of defiance rather than of despair. “There is no hope, *you *need not hope, that we will do as you bid us. We will go on our way, and walk after our own devices.” **Imagination.**—Better, as elsewhere, *stub...
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Jamieson-Fausset-Brown Bible Commentary

**7. whom man despiseth--**Hebrew, "the despised of soul," that is, by every soul, by all men (Is 52:14, 15; 53:3; 50:6-9; Psa 22:6). Lowth translates, "whose person is despised." **abhorreth--**literally, "who is an abomination to the nation" (Lu 23:18-23). The Jews contemptuously call Him always Tolvi, "the crucified." I prefer, on account of Goi, the Hebrew term for nation being usually appli...
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Matthew Henry’s Concise Commentary

**Verses 11-17** 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 t...
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Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.

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KJV Study Commentary

God's response to such defiance: "Ask ye now among the heathen, who hath heard such things." God appeals to universal moral consciousness—even pagan nations would be shocked by Israel's behavior. The rhetorical question implies the answer: no one has heard of anything so perverse. "The virgin of Israel hath done a very horrible thing"—the term "virgin" emphasizes Israel's covenant relationship, se...
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Ellicott’s Commentary for English Readers

(13) **Ask ye now among the heathen.**—The appeal of Jeremiah 2:10-11 is renewed. Judah had not been true, even as heathen nations were true, to its inherited faith and worship. The virgin daughter of Israel (Isaiah 1:8; Jeremiah 14:17)—the epithet is emphasised, as contrasted with the shame that follows—had fallen from a greater height to a profounder depth of debasement.

Jamieson-Fausset-Brown Bible Commentary

8. Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer. **an acceptable time--**"In a time of grace" [Hengstenberg]. A limited time (Is 61:2; 2Co 6:2). The time judged by God to be the best fitted for effecting the purposes of His grace by Messiah. **heard thee--**(Psa 2:8; He 5:7). **day of salvation--**when...
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Matthew Henry’s Concise Commentary

**Verses 11-17** 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 t...
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Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken? the snow: or, my fields for a rock, or for the snow of Lebanon? shall the running waters be forsaken for the strange cold waters?

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KJV Study Commentary

God employs nature imagery to highlight Israel's unnatural behavior: "Will a man leave the snow of Lebanon which cometh from the rock of the field?" Mount Lebanon's snow-capped peaks provided reliable, refreshing water sources. "Shall the cold flowing waters that come from another place be forsaken?" The rhetorical questions expect negative answers—no one abandons reliable, life-giving water sourc...
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Ellicott’s Commentary for English Readers

(14) **Will a man leave . . .?**—The interpolated words “a man” pervert the meaning of the verse, which should run thus: *Will the snow of Lebanon fail from the rock of the field? or shall the cold *(or, with some commentators, “rushing “) *flowing waters from afar *(literally, *strange, *or, as some take it, *that dash down*)* be dried up? *The questions imply an answer in the negative, and asser...
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Jamieson-Fausset-Brown Bible Commentary

9. (Is 42:7; Zec 9:12). **prisoners--**the Jews bound in legal bondage. **them ... in darkness--**the Gentiles having no light as to the one true God [Vitringa]. **Show yourselves--**not only see but be seen (Mt 5:16; Mr 5:19). Come forth from the darkness of your prison into the light of the Sun of righteousness. **in the ways, &amp;c.--**In a desert there are no "ways," nor "high places,...
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Matthew Henry’s Concise Commentary

**Verses 11-17** 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 t...
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Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths , to walk in paths, in a way not cast up;

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KJV Study Commentary

The indictment: "Because my people hath forgotten me, they have burned incense to vanity." "Forgotten" isn't mere mental lapse but willful neglect and abandonment of covenant relationship. "Burned incense to vanity" (<em>shav</em>, שָׁוְא, worthlessness/emptiness) describes idolatry—worshiping what has no reality or power. They've exchanged substantial reality (God) for empty illusion (idols).<br>...
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Ellicott’s Commentary for English Readers

(15) **Vanity.**—The word is not that commonly so translated (as in Jeremiah 2:5; Jeremiah 10:8; Ecclesiastes 1:2, *et al., q. 5*)*, *but that which had been used of idols in Jeremiah 2:30; Jeremiah 4:30; Jeremiah 6:29, rendered “in vain.” See also Ezekiel 13:6; Ezekiel 13:8-9. **They have caused.**—No persons have been named, but the prophet clearly has in view the prophets and teachers who had l...
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Jamieson-Fausset-Brown Bible Commentary

10. Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (Is 65:13; Mt 5:6), also in heaven (Re 7:16, 17).

Matthew Henry’s Concise Commentary

**Verses 11-17** 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 t...
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To make their land desolate, and a perpetual hissing ; every one that passeth thereby shall be astonished, and wag his head.

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KJV Study Commentary

The result of leaving God's path: "To make their land desolate, and a perpetual hissing." Desolation describes both physical devastation from invasion and spiritual emptiness from covenant violation. "Perpetual hissing" (<em>shreqah</em>, שְׁרֵקָה, astonishment/derision) indicates lasting infamy—future generations will point to Judah's ruins as an object lesson. "Every one that passeth thereby sha...
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Ellicott’s Commentary for English Readers

(16) **Desolate . . . astonished.**—Better, *desolate *in both clauses. The Hebrew verb is the same, and there is a manifest emphasis in the repetition which it is better to reproduce in English. **A perpetual hissing.**—The Hebrew word is onomatopoetic, and expresses the inarticulate sounds which we utter on seeing anything that makes us shudder, rather than “hissing in its modern use as an expre...
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Jamieson-Fausset-Brown Bible Commentary

**11. my--**All things are God's. **mountains a way--**I will remove all obstructions out of the way (Is 40:4). **exalted--**that is, cast up (Is 57:14; 62:10); for instance, over valleys. Vitringa explains "mountains" as great kingdoms, Egypt, Syria, &amp;c., subjected to Rome, to facilitate the spreading of the Gospel; "highways," the Christian doctrine wherein those who join the Church walk...
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Matthew Henry’s Concise Commentary

**Verses 11-17** 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 t...
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I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.

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KJV Study Commentary

God describes His judgment: "I will scatter them as with an east wind before the enemy." The east wind (<em>qadiym</em>, קָדִים) was the sirocco—a hot, fierce desert wind that withered vegetation and brought discomfort. Scattering like chaff before wind depicts total dispersal and helplessness (Ps 1:4, Hos 13:3). The Babylonian invasion will scatter Judah's population into exile.<br><br>"I will sh...
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Ellicott’s Commentary for English Readers

(17) **With an east wind.**—MSS. vary, some giving “with” and some “as an east wind.” The difference does not much affect the meaning. The east wind blowing from the desert was the wind of storms, tempests, and parching heat (Jonah 4:8; Psalm 48:7; Isaiah 27:8). I will shew them the back, and not the face.—The figure is boldly anthropomorphic. The light of God’s countenance is the fulness of joy (...
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Jamieson-Fausset-Brown Bible Commentary

**12. Sinim--**The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of "Sinim" suits the context which requires a people to be meant "from far," and distinct from those "from the north and from the west" [Gesenius].

Matthew Henry’s Concise Commentary

**Verses 11-17** 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 t...
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Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words. with: or, for the tongue

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KJV Study Commentary

The conspirators' plot: "Then said they, Come, and let us devise devices against Jeremiah." The Hebrew wordplay <em>chashav machashavot</em> (חָשַׁב מַחֲשָׁבוֹת, devise devices/plot schemes) echoes verse 11—just as God devises judgment, so rebels devise opposition to His messenger. Their justification reveals warped theology: "for the law shall not perish from the priest, nor counsel from the wise...
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Ellicott’s Commentary for English Readers

(18) **Come, and let us devise devices.**—The priests and people thus far appear to have listened to the prophet, but at the threatening words of the preceding verse their anger becomes hatred, and their hatred seeks to kill (Jeremiah 18:23). We are reminded of the oft-recurring statement in the Gospels that priests and elders “took counsel” against our Lord to “put Him to death” (Matthew 12:14; M...
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Jamieson-Fausset-Brown Bible Commentary

13. So Re 12:12. God will have mercy on the afflicted, because of His compassion; on His afflicted, because of His covenant.

Matthew Henry’s Concise Commentary

**Verses 18-23** 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.

Give heed to me, O LORD, and hearken to the voice of them that contend with me.

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KJV Study Commentary

Jeremiah's appeal to God: "Give heed to me, O LORD, and hearken to the voice of them that contend with me." Facing human opposition, the prophet turns to divine advocacy. "Give heed" (<em>haqshivah</em>, הַקְשִׁיבָה, pay attention) and "hearken" (<em>shema</em>, שְׁמַע, listen) both request God's attentive concern. The phrase "hearken to the voice of them that contend with me" asks God to hear the...
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Ellicott’s Commentary for English Readers

(19) **Give heed to me . . .**—This is the prophet’s answer to the resolve of the people, “Let us not give heed.” He appeals in the accents of a passionate complaint to One who will heed his words. The opening words are almost as an echo of Psalm 35:1.

Jamieson-Fausset-Brown Bible Commentary

**14. Zion--**the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (Is 63:15-19; Psa 77:9, 10; 102:17).

Matthew Henry’s Concise Commentary

**Verses 18-23** 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.

Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them.

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KJV Study Commentary

Jeremiah protests the injustice: "Shall evil be recompensed for good?" The rhetorical question expects a negative answer—it's morally outrageous that good deeds receive evil payment. "For they have digged a pit for my soul"—the imagery depicts hunters setting traps for prey. Despite Jeremiah's faithful ministry, his audience plots his destruction.<br><br>"Remember that I stood before thee to speak...
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Ellicott’s Commentary for English Readers

(20) **They have digged a pit for my soul.**—The image has become so familiar that we have all but lost its vividness. What it meant here (as in Psalm 57:6) was that the man was treated as a beast, the prophet who sought their good as the wolf or the jackal whom they entrapped and slew. **Remember that I stood before **thee.—The phrase is used frequently, though not uniformly, of the act of worshi...
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Jamieson-Fausset-Brown Bible Commentary

15. (Is 44:21; Psa 103:13; Mt 7:11).

Matthew Henry’s Concise Commentary

**Verses 18-23** 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.

Therefore deliver up their children to the famine, and pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let their young men be slain by the sword in battle. pour: Heb. pour them out

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KJV Study Commentary

Jeremiah's imprecatory prayer: "Therefore deliver up their children to the famine, and pour out their blood by the force of the sword." This harsh petition asks God to execute the judgment Jeremiah has prophesied. The comprehensive curse—"let their wives be bereaved of their children, and be widows; and let their men be put to death; let their young men be slain by the sword in battle"—encompasses...
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Ellicott’s Commentary for English Readers

(21) **Therefore deliver up their children . . .**—The bitter words that follow startle and pain us, like the imprecations of Psalms 35, 69, 109. To what extent they were the utterances of a righteous indignation, a true zeal for God, which had not yet learnt the higher lesson of patience and forgiveness, or embodied an element of personal vindictiveness, we are not called on to inquire, and could...
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Jamieson-Fausset-Brown Bible Commentary

16. Alluding to the Jews' custom (perhaps drawn from Ex 13:9) of puncturing on their hands a representation of their city and temple, in token of zeal for them [Lowth], (So 8:6).

Matthew Henry’s Concise Commentary

**Verses 18-23** 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.

Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet.

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KJV Study Commentary

Continuing the imprecation: "Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them." The prayer asks for the terror of invasion—enemy troops bursting into homes, causing screams of panic. The justification: "for they have digged a pit to take me, and hid snares for my feet." The hunting imagery depicts premeditated conspiracy to trap and destroy Jeremiah.<br><br>Th...
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Ellicott’s Commentary for English Readers

(22) **Let a cry be heard from their houses.**—*i.e., *let their city be taken by the enemy and the people suffer all the outrage and cruelty which their heathen invaders can inflict. What these were, the history of all wars, above all of Eastern wars, tells us but too plainly (2Kings 8:12; Hosea 13:16). Some of them, prisoners impaled or flayed alive, are brought vividly before our eyes by the As...
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Jamieson-Fausset-Brown Bible Commentary

**17. Thy children--**Israel (Is 49:20, 21; Is 43:6). Jerome reads, for "Thy children," "Thy builders"; they that destroyed thee shall hasten to build thee. **haste--**to rebuild thy desolate capital. **shall go forth--**Thy destroyers shall leave Judea to Israel in undisturbed possession.

Matthew Henry’s Concise Commentary

**Verses 18-23** 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.

Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger. to slay: Heb. for death

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KJV Study Commentary

The prayer's climax: "Yet, LORD, thou knowest all their counsel against me to slay me." Despite the conspiracy's secrecy, God knows all—nothing escapes His omniscience. This knowledge grounds Jeremiah's confidence in divine vindication. The petition "forgive not their iniquity, neither blot out their sin from thy sight" asks God not to pardon impenitent rebels. "But let them be overthrown before t...
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Ellicott’s Commentary for English Readers

(23) **Yet, Lord, thou knowest all their counsel . . .**—Secret as their plots had been, they were not hidden from Jehovah, nor, indeed, as the words show, from the prophet himself. The words might seem, at first, to refer specially to the conspiracy of the men of Anathoth (Jeremiah 11:21), but by this time, as Jeremiah 18:18 shows, the hatred provoked by the warnings of the prophet had spread fur...
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Jamieson-Fausset-Brown Bible Commentary

18. As Zion is often compared to a bride (Is 54:5), so the accession of converts is like bridal ornaments ("jewels," Is 62:3; Mal 3:17). Her literal children are, however, more immediately meant, as the context refers to their restoration; and only secondarily to her spiritual children by conversion to Christ. Israel shall be the means of the final complete conversion of the nations (Mi 5:7; Ro 11...
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Matthew Henry’s Concise Commentary

**Verses 18-23** 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.

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