Jeremiah 19:10
Then you are to shatter the jar in the presence of the men who accompany you,
Then you are to shatter the jar
Then you are to shatter
The directive "Then you are to shatter" is a command given by God to the prophet Jeremiah. The Hebrew root for "shatter" is "שָׁבַר" (shabar), which means to break or destroy. This action is symbolic, representing the impending judgment and destruction that God is about to bring upon Jerusalem and its people due to their persistent idolatry and disobedience. The act of shattering signifies irreparable damage, illustrating the severity of God's judgment. In a broader theological context, this serves as a reminder of the consequences of turning away from God's covenant and the seriousness with which God views sin.

the jar
The "jar" refers to an earthenware vessel, which in the context of Jeremiah 19, symbolizes the people of Judah and Jerusalem. In ancient times, pottery was a common household item, fragile and easily broken, representing the vulnerability of the people when they are not under God's protection. The jar, once shattered, cannot be made whole again, symbolizing the finality of God's judgment upon those who refuse to repent. This imagery is powerful, as it conveys the message that just as a broken jar cannot be restored, so too will the nation face consequences that cannot be undone. Theologically, it underscores the importance of obedience and the dire consequences of persistent rebellion against God.

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 Men Who Accompany Jeremiah
These are likely elders and priests from Judah, representing the leadership and people of Jerusalem who are witnessing the symbolic act.

3. The Jar
A clay jar or pot that Jeremiah is instructed to shatter. This symbolizes the impending destruction and judgment upon Jerusalem and its people due to their disobedience and idolatry.

4. Topheth
A location in the Valley of Ben Hinnom, associated with child sacrifice and idolatry, which becomes a symbol of judgment and desolation.

5. The Valley of Ben Hinnom
A place outside Jerusalem associated with idolatrous practices and later used as a metaphor for hell (Gehenna).
Teaching Points
Symbolism of the Shattered Jar
The act of shattering the jar is a powerful visual representation of God's judgment. It serves as a reminder of the consequences of persistent sin and rebellion against God.

The Role of Prophetic Action
Jeremiah's actions demonstrate how God uses symbolic acts to communicate His messages. This teaches us the importance of understanding and responding to God's warnings in our lives.

The Consequences of Idolatry
The judgment pronounced on Jerusalem is a direct result of their idolatry and disobedience. This serves as a warning to prioritize our relationship with God and avoid modern forms of idolatry.

God's Sovereignty in Judgment
The shattering of the jar illustrates God's ultimate authority and power to execute judgment. It reminds us to live in reverence and obedience to Him.

Hope Beyond Judgment
While the immediate message is one of judgment, the broader context of Jeremiah includes promises of restoration and hope, pointing to God's redemptive plan.
Bible Study Questions
1. What does the shattering of the jar symbolize in the context of Jeremiah's message, and how can this symbolism be applied to our lives today?

2. How does the imagery of the shattered jar in Jeremiah 19:10 connect with other biblical passages that discuss God's judgment?

3. In what ways can we identify and address modern forms of idolatry in our lives, drawing lessons from the judgment pronounced on Jerusalem?

4. How does understanding God's sovereignty in judgment influence our perspective on current events and personal challenges?

5. What lessons can we learn from Jeremiah's obedience to God's instructions, and how can we apply these lessons in our daily walk with God?
Connections to Other Scriptures
Isaiah 30:14
This verse also uses the imagery of a shattered pot to describe judgment, emphasizing the completeness and irreversibility of God's judgment.

Psalm 2:9
The imagery of breaking with a rod of iron and dashing to pieces like pottery connects to the theme of divine judgment against rebellion.

Revelation 2:27
This verse echoes the imagery of breaking pottery, symbolizing the authority and judgment given to Christ and His followers over the nations.
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
Accompany, Bottle, Break, Broken, Flagon, Flask, Hast, Jar, Potter's, Sight, Watching
Dictionary of Bible Themes
Jeremiah 19:10

     5234   bottle

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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