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.
and you are to proclaim to them that this is what the LORD of Hosts says:
This phrase emphasizes the authority and divine origin of the message. "LORD of Hosts" refers to God's sovereignty over the heavenly armies, underscoring His power and ability to execute judgment. The role of the prophet is to deliver God's message, highlighting the importance of obedience and the seriousness of the proclamation.

I will shatter this nation and this city,
The imagery of shattering indicates total destruction. The nation refers to Judah, and the city is Jerusalem. This prophecy is a warning of the impending Babylonian invasion. The shattering signifies the end of the current state of affairs, a common theme in prophetic literature where God judges His people for their disobedience.

like one shatters a potter’s jar that can never again be repaired.
The potter's jar symbolizes the people of Judah, and its shattering represents irreversible judgment. In ancient times, a broken jar was useless, illustrating the complete and final nature of God's judgment. This imagery connects to the broader biblical theme of God as the potter and humanity as the clay, emphasizing God's sovereignty and the consequences of rebellion.

They will bury the dead in Topheth until there is no more room to bury them.
Topheth was a site in the Valley of Hinnom, associated with child sacrifice and later with judgment and destruction. The mention of burial until there is no more room indicates the scale of the coming devastation. This prophecy foreshadows the siege of Jerusalem, where the dead would be numerous due to famine, pestilence, and warfare. The Valley of Hinnom later becomes a symbol of hell (Gehenna) in the New Testament, linking the physical judgment with spiritual consequences.

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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