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Another symbolic action, but in this case the revelation to the mind of the prophet was not dependent upon its being performed. It is because of the public significance of it he is enjoined to perform it. The "elders of the priests" and the "elders of the people" are invited to the scene.

I. THE SYMBOL. This was a "potter's earthen bottle [or 'vessel]," and thus had to be carefully distinguished from the "clay" spoken of in Jeremiah 18. The latter is soft and unshaped, and may be molded as the potter wishes; but the vessel is already formed and hardened into a certain definite shape, which it is impossible materially to alter. As that represented the stuff or material of which nations and institutions could be made, this must stand for the Jewish nation, with its character historically matured and fixed. Jehovah had already given it the form he intended it to assume, and placed it in certain relations with himself as a theocracy. The historic institutions and nations of the world are the creation of God. He has raised them up and controlled the forces that molded and determined their specific character and work. "The powers that be are ordained of God." The position, character, and life of individual men are also his work. No man is "self-made" in any fundamental sense of the word. A gracious providence has nurtured and cared for him; and, it may be, saving grace has redeemed and sanctified him. He "is the noblest work of God."

II. THE ACTION. This was threefold, viz:

1. The vessel was bought. "Get;" literally, "buy." Jehovah had redeemed Israel to be a people for himself. The outlays of Divine love and mercy are suggested. The providence and grace of God are now being expended. The blood of Christ was shed for all nations, "the Jew first, and afterwards the Gentile;" and for every man born into the world. "Ye are not your own: ye are bought with a price. A deeper, obligation is thereby incurred to him, and a grander authority on his part justified. We are all made and saved, or, as it may be expressed, made and remade by him.

2. It was probably poured out. Ver. 7, "I will make void [literally, 'pour out']." This action would be natural under the circumstances, and highly impressive. And if it be objected that the vessel was empty, that very fact might still render the action the more emphatically significant. Their counsels were also vain and empty. God suffers wicked nations and men to devise evil, but only as it works out his own ends is it allowed to be executed. He will bring to naught the counsel of the ungodly. That which is devised without his blessing will come to no successful issue.

3. It was broken. (Ver. 10.). This was intended to depict the extreme and final character of the impending, judgment - "As one breaketh a potter's vessel, that cannot be made whole again" (ver. 11). The nationality of the Jews was to be destroyed. The Babylonion captivity, although only obscurely predicted, is apparently alluded to; but some hold that, as this was but an incomplete fulfillment, the Roman conquest must have been meant. All nations and individuals are on their trial, and may be subjected to this extreme penalty. God holds the sovereign power in his own hand. There is no remedy; the past is irrevocable. And there is no appeal from his sentence, when the limit of his forbearance has been Fussed.

4. It was disgraced by being cast into Tophet. A double purpose was thereby expressed. The scene of idolatrous rites was to be disgraced by being made the burial-place of the slaughtered thousands of Jerusalem, as, on the other hand, such a burial and the necessity for it would be humiliating to the metropolis of the faith.

III. THE ATTENDANT CIRCUMSTANCES.

1. It was done in presence of the representatives of the nation. "Take of the ancients [eiders] of the people, and of the ancients of the priests." They were probably responsible for the national guilt, and by their personal and artificial influence might be able to avert the catastrophe. Those who influence a nation's life - kings, princes, statesmen, ministers of religion, authors, etc. - should be specially appealed to in cases of national sin. So the parent for the child. It is both respectful and just that such persons should be addressed in the first instance. But every man is responsible for his own sin. His intelligence and moral nature must, therefore, be addressed.

2. The language used was such as to recall the general penalties to be incurred by breaking the Law. (Deuteronomy 28.) The fact was thus suggested that the judgment was willfully and knowingly incurred. There is nothing new about the evils that come upon transgressing nations and individuals, or about their history. It is not for man to judge. God knows the reasons for his procedure, and the sinner himself is not ignorant.

3. The meaning of the breaking of the vessel is fully explained beforehand. This is ever the Divine order. There is "space for repentance given even to the worst sinners. No man will go wholly unwarned into perdition. Nay, even the historic and so-called secular character of nations, institutions, and individuals is precious in God's eyes, and effort is constantly made to convert it into an influence of blessing. The sinner is offered the means of grace" that he may become a saint and a servant of the Most High. And it is only as he obstinately continues in his sin that the irrevocable judgment falls. - M.

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KJV: Thus saith the LORD, Go and get a potter's earthen bottle, and take of the ancients of the people, and of the ancients of the priests;

WEB: Thus said Yahweh, Go, and buy a potter's earthen bottle, and [take] of the elders of the people, and of the elders of the priests;