Jeremiah 19:11
and you are to proclaim to them that this is what the LORD of Hosts says: I will shatter this nation and this city, like one shatters a potter's jar that can never again be repaired. They will bury the dead in Topheth until there is no more room to bury them.
Then you are to break the jar
In this phrase, the act of breaking the jar is symbolic and prophetic. The Hebrew word for "jar" here is "baqbuq," which refers to an earthenware vessel. This imagery is significant in the context of ancient Israel, where pottery was a common household item, representing the fragility and vulnerability of human life. The breaking of the jar symbolizes the impending judgment and destruction that God is about to bring upon Jerusalem and its people due to their persistent disobedience and idolatry. This act serves as a visual and tangible demonstration of the irreversible nature of God's judgment, emphasizing that once the jar is broken, it cannot be made whole again, just as the nation will face consequences for its actions.

in the presence of the men who accompany you
The phrase highlights the importance of witnesses in prophetic acts. In ancient Israel, having witnesses was crucial for validating a message or event. The presence of these men underscores the seriousness of the prophecy and ensures that the message is communicated clearly and authoritatively. These witnesses would later testify to the fulfillment of the prophecy, reinforcing the truth of God's word through Jeremiah. This communal aspect of witnessing also serves to hold the people accountable, as they cannot claim ignorance of the warning given by the prophet.

and you are to say to them
This directive emphasizes the role of the prophet as God's spokesperson. Jeremiah is instructed to speak directly to the people, conveying God's message with authority and clarity. The Hebrew verb "amar" (to say) is used here, indicating a direct communication from God through His prophet. This underscores the responsibility of the prophet to faithfully deliver God's message, regardless of the potential backlash or unpopularity it might bring. It also highlights the importance of verbal proclamation in the prophetic ministry, as the spoken word carries the power and authority of God Himself.

‘This is what the LORD of Hosts says
The title "LORD of Hosts" (Yahweh Sabaoth) is a powerful designation of God, emphasizing His supreme authority and command over the heavenly armies. This title reassures the people of God's sovereignty and His ability to execute judgment. It serves as a reminder that the message being delivered is not from Jeremiah himself, but from the Almighty God who governs all creation. This divine authority lends weight to the prophecy, demanding the attention and reverence of the listeners. It also serves as a comfort to the faithful, reminding them that God is in control, even amidst impending judgment.

‘I will smash this nation and this city just as this potter’s jar is smashed and cannot be repaired
The imagery of smashing the nation and city like a potter's jar is a vivid depiction of total destruction. The Hebrew verb "shabar" (to smash) conveys a sense of violent breaking, indicating the severity of the judgment. The reference to the potter's jar, which cannot be repaired once broken, underscores the finality and irreversibility of God's judgment upon Jerusalem. This serves as a stark warning to the people, illustrating the consequences of their persistent rebellion against God. The use of pottery imagery is particularly poignant, as it reflects the cultural and historical context of the time, where pottery was an essential part of daily life, yet easily broken and discarded when damaged. This metaphor serves to remind the people of their own fragility and the futility of resisting God's will.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of judgment and hope to the people of Judah. He is known for his lamentations and his role as a "weeping prophet."

2. The LORD of Hosts
A title for God emphasizing His sovereignty and command over the armies of heaven and earth. It underscores His power and authority in executing judgment.

3. The People of Judah
The recipients of Jeremiah's prophecy, representing the southern kingdom of Israel, who had turned away from God and were facing impending judgment.

4. The City of Jerusalem
The capital of Judah, central to Jewish worship and identity, yet it had become a place of idolatry and disobedience.

5. Topheth
A location in the Valley of Hinnom, associated with child sacrifice and idolatry, symbolizing the depth of Judah's apostasy and the site of their impending judgment.
Teaching Points
God's Sovereignty and Judgment
God is sovereign over all nations and peoples, and His judgments are just and final. The imagery of the shattered potter's jar illustrates the irreversible nature of His decrees when His people persist in sin.

The Consequences of Idolatry
Idolatry leads to spiritual and physical ruin. The people of Judah faced destruction because they turned away from God to worship false idols, reminding us to guard our hearts against modern-day idols.

The Call to Repentance
While God's judgment is severe, His desire is for repentance. Jeremiah's prophecies serve as a warning and a call to return to God before it's too late.

The Reality of Divine Discipline
God's discipline is a reality for His people. Just as a loving parent disciplines a child, God disciplines us to bring us back to righteousness and restore our relationship with Him.

Hope Beyond Judgment
Even in judgment, there is hope. God's ultimate plan includes restoration and redemption for those who turn back to Him, as seen in the broader account of Scripture.
Bible Study Questions
1. How does the imagery of a shattered potter's jar in Jeremiah 19:11 help us understand the seriousness of God's judgment?

2. In what ways can modern believers identify and avoid the "idols" that might lead them away from God, similar to the people of Judah?

3. How does the concept of God's sovereignty, as seen in Jeremiah 19:11, provide comfort and assurance in times of personal or national crisis?

4. Reflect on a time when you experienced God's discipline. How did it lead to personal growth or a deeper relationship with Him?

5. How can the hope of restoration and redemption, even in the face of judgment, encourage us to share the message of repentance with others?
Connections to Other Scriptures
Isaiah 30:14
This verse also uses the imagery of a shattered pot, emphasizing the completeness of God's judgment against rebellion.

2 Kings 23:10
Provides historical context for Topheth, where King Josiah defiled the site to end the practice of child sacrifice, highlighting the depth of Judah's sin.

Psalm 2:9
Speaks of God's authority to break nations with a rod of iron, similar to the imagery of shattering pottery, illustrating divine judgment.

Romans 9:21
Discusses God's sovereignty as the potter over the clay, relating to His authority to shape and judge nations according to His will.
The Breaking of the Potter's VesselA.F. Muir Jeremiah 19:1, 2, 10, 11
A Broken VesselF. B. Meyer, B. A.Jeremiah 19:1-13
Dramatised TruthJ. Parker, D. D.Jeremiah 19:1-13
Opportunities and Their LimitW. M. Taylor, D. D.Jeremiah 19:1-13
Punishment Made to Tally with the SinA. F. Fausset, M. A.Jeremiah 19:1-13
The Breaking of the Potter's VesselD. Young Jeremiah 19:1-13
The Potter's Vessel BrokenA London MinisterJeremiah 19:1-13
Denunciations of DoomS. Conway Jeremiah 19:1-15
People
Ben, Jeremiah
Places
Jerusalem, Potsherd Gate, Topheth, Valley of Hinnom, Valley of Slaughter
Topics
Able, Armies, Bodies, Bottle, Break, Breaketh, Breaks, Broken, Burial, Bury, Can't, Dead, Hast, Hosts, Jar, Mended, Nation, Potter's, Repaired, Room, Says, Smash, Smashed, Thus, Till, Tophet, Topheth, Town, Vessel
Dictionary of Bible Themes
Jeremiah 19:1-13

     1431   prophecy, OT methods

Jeremiah 19:1-15

     4290   valleys
     9511   hell, place of punishment

Jeremiah 19:10-11

     1670   symbols
     5445   potters and pottery

Jeremiah 19:10-13

     8831   syncretism

Library
The Valley of Hinnom.
A great part of the valley of Kedron was called also the 'Valley of Hinnom.' Jeremiah, going forth into the valley of Hinnom, went out by the gate "Hacharsith, the Sun-gate," Jeremiah 19:2; that is, the Rabbins and others being interpreters, 'by the East-gate.' For thence was the beginning of the valley of Hinnom, which, after some space, bending itself westward, ran out along the south side of the city. There is no need to repeat those very many things, which are related of this place in the Old
John Lightfoot—From the Talmud and Hebraica

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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