Jeremiah 19:11 – Jeremiah 19:14-15

Jeremiah 19:11

Jeremiah 19:11

11. And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.

11. Et dices ad eos, Sic dicit Jehova exercituum, Ita confringam populum hunc et urbem hanc, sicut quis confringit vas figuli, (hoc est, vas testaceum; vel, vas fragile, figulinum,) quod non poterit reparari amplius: et in Thopheth sepelientur; quia non erit locus ad sepeliendum (ad verbum, a non loco ad sepeliendum.)

The Prophet again confirms what he had shewn by the external symbol, and he does this by a new coremtrod from God. We know that signs are wholly useless when the word of God does not shine forth, as we see that superstitious men always practice many ceremonies, but they are only histrionic acts. But God never commanded his prophets to shew any sign without adding doctrine to it. This is what we see was done on this occasion; for Jeremiah spoke against impious superstitions, and as a celestial herald denounced punishment; he then sealed the prophecy by breaking the bottle, and a repetition of the doctrine follows again, Thus shalt thou say to them. This is not said of the Prophet’s companions, the pronoun is without an antecedent, but the whole reople are the persons referred to.

Thus saith Jehovah, I will so break this people and this city. He mentions the city, in which they thought they had an impregnable fortress, because the temple of God was there. But as they had profaned the temple and polluted the city with their crimes, Jeremiah reminded them that no confidence or hope was to be placed in the city. Then he says, As one breaks a vessel which cannot be repaired, etc. Here again he shows that they were wholly to perish, so as no more to rise again. We indeed know that sometimes those who are most grievously afflicted retain some remnants of strength, and are at length restored to their former vigor; but the Prophet shews that the approaching calamity would be wholly irremediable. It is no objection to say, that God a. fterwards restored the people, and that the city and the temple were rebuilt, for all this was nothing to the ungodly men of that age, as their memory wholly perished. A curse and God’s vengeance remained on the heads of those who thus continued obstinate in their wickedness; and hence those who returned from exile are said in Psalm 102:19, to have been a people created again, as though they rose up as new men,

“A people, who shall be created, shall praise the Lord.”

He then says, Buried shall they be, in Tophet, for there will be no place elsewhere They had chosen that place at a time when they thought that they had some evidence of God’s favor, and a cause for joy; but he declares that that place would be filled with dead bodies, for they would flee in great numbers into the city, which afterwards would become so full of dead bodies that no room for burial could be found except in Topher. It follows —

Note 220. This is evidently the meaning, and not that given in our version. See note in vol. 1, p. 415. — Ed.

Jeremiah 19:12

Jeremiah 19:12

12. Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet:

12. Sic faciam loco huic, dicit Jehova, et incolis ejus; et ad ponendum (et ponam) urbem hanc sicut Thopheth.

As he had said before that the valley would be the place of slaughter, that thence it might take its name, so now he declares the same as to the city; “As then Tophet shall be the valley of slaughter, so shall Jerusalem be.” They were no doubt kindled into rage (as we shall see in the next chapter) on hearing this prophecy; but yet God purposed, however irreclaimable and refractory they were, to let them know what was approaching, and though they did not believe the words of the Prophet, God touched and even deeply wounded their consciences, so that before the event came they were miserable. For the same purpose he adds —

Note 221. The ellipsis in the last clause is what often occurs in Hebrew; it may be supplied in our language by that, — “Thus will I do to this place, saith Jehovah, and to its inhabitants, and that to make this city like Tophet.” The full sentence is, “and thus will I do to make,” etc. — Ed.

Jeremiah 19:13

Jeremiah 19:13

13. And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.

13. Et erunt domus Hierusalem et domus regum Jehudah, sicut locus Thopheth immundae; ad omnes domos in quibus suffitum fecerunt super tecta eorum universae militiae coelorum, et libarunt libamen diis alienis.

He describes, as I have said, more at large what he had briefly expressed, for he had spoken of the city; but as the belief of that was difficult, he now enumerates particulars, as though he had said, that Jerusalem was a wide city and splendidly built, for there were there many large and elegant houses, and the royal palaces, yet he says, that all these things would not prevent God to demolish the whole city. And this deserves particular notice, for we know that Satan dazzles our eyes whenever he suggests anything that gives a hope of defense, but what God threatens we think is vain, and as it were fabulous, or at least produces no effect on us. Since then so gross an hypocrisy prevailed in the hearts of the people, the Prophet rightly tried to shake off from them whatever might deceive them.

Hence he says, The houses of Jerusalem, etc. — these were many and splendid — and the houses of the kings of Judah, their palaces either within or without the city shall be as the place of Tophet; that is, no house shall be exempt from slaughter, and no palace shall protect its inhabitants. They shall be unclean, he says, that is, on account of dead bodies, for men slain would be found everywhere; and this is, as it is well known, often mentioned in Scripture as a pollution or defilement. With regard to all the houses; some read, “On account of all the houses,” and ל lamed, is often a causal preposition. But it seems rather to be taken here as explanation; and hence I render the words, With regard to all the houses, so that the Prophet speaks of all the houses in, which they made incense. As then there was no house free from sacrilege, he says that God’s vengeance would penetrate into all houses without any exception.

Note 222. On account of all the houses,” is the Septuagint and the Targum; “all the houses,” is the Vulgate and the Syriac, being put in apposition with “the houses of Jerusalem,” etc. The words which follow are literally, — “which they have burned incense on their roofs,” which we properly render in our language, “on whose roofs they have burned incense;” but the Welsh is literally the Hebrew, Y rhai yr arogldarthasant ar eu pennau, — “which they incensed on their roofs;” but “incensed” in this sense is not used. — Ed.

He says also, On the roofs, with the view of condemning them for their effrontery; for they raised their baseness as a standard, that it might be seen at a distance. They indeed thought that God was delighted with such a service; but how came they to entertain such a foolish persuasion, except through their neglect and contempt of the law, and also through a mad presumption in giving more credit to their own fictions than to certain truth. The Prophet then justly condemns them, for they had cast off all shame, and went up to the roofs of their houses, that their doings might be more open. Then he mentions the whole host of heaven; and says further, that they had poured a libation to foreign gods. We see that many kinds of superstitions prevailed among the people; for he spoke of Baal in the singular number, he mentioned also Baalim, patrons, and he now adds, the whole host of heaven; that is, the sun, the moon, and all the stars.

We hence see that the Jews kept no limits as to their sacrileges, which is usually the case with all the ungodly; for as soon as men begin to turn aside from the pure and genuine worship of God, they sink into the lowest depths. It is then this wantonness that the Prophet now refers to, when he intimates that their various forms of worship were so increased, that they had devised as many gods as there are stars in heaven; which is similar to what is said elsewhere,

“According to the number of thy cities, O Judah, are thy gods,”
(Jeremiah 2:28; Jeremiah 11:13.)

Jeremiah 19:14-15

Jeremiah 19:14-15

14. Then came Jeremiah from Tophet, whether the LORD had sent him to prophesy; and he stood in the court of the LORD’S house; and said to all the people,

14. Et venit (reversus est) Jeremias e Thopheth, quo miserat eum Jehova ad prophetandum; et stetit in atrio domus Jehovae, et dixit ad totum populum,

15. Thus saith the LORD of hosts, the God of Israel, Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.

15. Sic dicit Jehova exercituum, Deus Israel, Ecce ego adduco super urbem hanc et super omnes urbes ejus omne malum quod loquutus sum super eam, quia obduraverunt cervicem suam, ut non audirent sermones meos.

Jeremiah had been led to the very place, when he foretold the punishment, which was nigh at hand, on account of the superstitions of Tophet or of the valley of Hinnom. That his doctrine might be more efficacious, God intended that he should preach before the very altar and in the very valley, then well known for ungodly and false modes of worship. He says now that he went to the Temple and delivered there the same message. We hence learn how great must have been the stupidity and indifference of the people, for the repetition of the prophecy was not unnecessary. For as God knew that the Jews were extremely tardy and slow, he caused them to be warned twice by his servant, and in two different places.

Jeremiah, it is said, returned from Tophet, where God had sent him to prophesy; which last words were added, that we may not suppose that he without reason preached in the valley of Hinnom. God then commanded Jeremiah to denounce there, as it were in the very place, on the Jews their own destruction. And he stood, it is added, in the court of Jehovah’s house. As it was not lawful for the people to enter into the Temple, they usually assembled in the court, which was a part of the Temple. Then Jeremiah stood there; for he had to speak, not to a few, or in a corner, but to the whole people, and to make them witnesses of his prophecy. But we read here nothing new; for, as it has been stated, he was bidden to declare twice the same thing — the approaching calamity; and he was so bidden, because the Jews were so hardened, that they could not easily be moved. That he connects other cities with Jerusalem is not to be wondered at; he thereby intimates, that the whole land was guilty before God, and that therefore desolation was near at hand, as to all the towns and cities; as though he had said, “God will not spare Jerusalem, though it has been hitherto his sanctuary; but as lesser cities are not innocent, they shall also feel the hand of God together with Jerusalem.”

The reason is subjoined, Because they have hardened their neck. He again confirms what we have before observed, — that they had fallen, not through ignorance, but through perverseness; for they had learned with sufficient clearness from the law what was right, and they had also been often warned by the prophets. Hence then their wickedness appeared and their untameable spirit, for they had heard the sound doctrine of the law, and had many to warn them.

Now this passage teaches us that there is no pardon left for us, when we, as it were, avowedly reject the yoke of God. And this ought to be carefully noticed, for we see how difficult it is to subdue men, even when they confess that the word of God is what they hear. Since then there is in all mankind an innate perverseness, that hardly one in a hundred allows himself to be ruled by God’s word, it behoves us seriously to consider what is here said, — that they are unworthy of mercy who harden their neck. Hence it is said in Psalm 95:8,

“Harden not your hearts like your fathers.”

And a clearer definition follows, That they might not hear my words. Though there be hardness in all mortals, yet when the doctrine of salvation is made known and not received, then a greater impiety and pride shew themselves; for in that case, men hear God speaking, and yet rob him of his authority. It then follows, that the more clearly God makes known his truth, the less ground of excuse there is; for then especially comes to light the impiety of men, and their disdain seems incapable of being subdued.