Jeremiah 19:4
because they have abandoned Me and made this a foreign place. They have burned incense in this place to other gods that neither they nor their fathers nor the kings of Judah have ever known. They have filled this place with the blood of the innocent.
For they have forsaken Me
The Hebrew root for "forsaken" is "עזב" (azab), which conveys a sense of abandonment or leaving behind. In the context of the covenant relationship between God and Israel, this forsaking is not merely a physical departure but a spiritual and relational betrayal. Historically, Israel's forsaking of God often led to dire consequences, as they turned away from the One who delivered them from Egypt and sustained them in the wilderness. This phrase underscores the gravity of Israel's apostasy, highlighting the personal nature of their rejection of God, who is portrayed as a faithful partner in a covenantal relationship.

and made this a place of foreign gods
The phrase "foreign gods" refers to deities that were not part of the Israelite tradition, often associated with the surrounding nations. The Hebrew word for "foreign" is "נכר" (nekar), which implies something alien or unfamiliar. Archaeological findings have uncovered evidence of Canaanite and other pagan worship practices that infiltrated Israelite society, leading to syncretism and idolatry. This phrase indicates a profound violation of the first commandment, as the Israelites replaced the worship of Yahweh with that of other gods, thus defiling the land that was meant to be holy.

they have burned incense in it
Burning incense was a common practice in ancient Near Eastern religious rituals, symbolizing prayers or offerings ascending to the deity. The Hebrew word for "incense" is "קטר" (qatar), which can also mean to make a sacrifice by fire. In the context of Israelite worship, incense was to be offered exclusively to Yahweh in the temple. The act of burning incense to foreign gods represents a direct affront to God’s prescribed worship, indicating a complete reversal of their spiritual priorities and a breach of the sacred space dedicated to Yahweh.

to gods that neither they nor their fathers nor the kings of Judah ever knew
This phrase emphasizes the novelty and illegitimacy of the gods being worshiped. The Hebrew word for "knew" is "ידע" (yada), which implies an intimate, experiential knowledge. The Israelites, their ancestors, and their leaders had no covenantal relationship or historical experience with these foreign deities. This lack of knowledge underscores the absurdity and futility of their idolatry, as they abandoned the God who had revealed Himself to them in favor of unknown and powerless entities.

and they have filled this place with the blood of the innocent
The shedding of innocent blood is a grave sin in the biblical narrative, often associated with injustice and violence. The Hebrew word for "innocent" is "נקי" (naqi), meaning free from guilt or blameless. This phrase likely refers to the practice of child sacrifice, which was abhorrent to God and strictly forbidden in Israelite law. The historical context reveals that such practices were adopted from neighboring cultures, further illustrating the depth of Israel's moral and spiritual decline. This act of filling the land with innocent blood is a powerful indictment of the nation's corruption and a call to repentance.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and judgment to the people of Judah.

2. Judah
The southern kingdom of Israel, which had turned away from God and engaged in idolatry.

3. Foreign gods
Deities worshiped by the surrounding nations, which the people of Judah adopted, forsaking the worship of Yahweh.

4. Kings of Judah
The rulers who, at various times, led the nation either towards or away from God, with many succumbing to idolatry.

5. The blood of the innocent
Refers to the practice of child sacrifice and other forms of innocent bloodshed that were part of the idolatrous practices.
Teaching Points
The Danger of Forsaking God
Turning away from God leads to spiritual and moral decay. Judah's idolatry serves as a warning against compromising our faith.

The Consequences of Idolatry
Idolatry not only offends God but also leads to destructive practices, such as the shedding of innocent blood. We must guard our hearts against modern forms of idolatry.

The Importance of Knowing God
The people worshiped gods "neither they nor their fathers nor the kings of Judah ever knew." Knowing God personally and deeply is crucial to staying faithful.

The Role of Leadership
The kings of Judah had a significant influence on the spiritual direction of the nation. This highlights the responsibility of leaders to guide others towards God.

Repentance and Restoration
While this passage speaks of judgment, it also calls us to repentance. God desires to restore those who turn back to Him.
Bible Study Questions
1. What are some modern "foreign gods" that can lead us away from our relationship with God, and how can we guard against them?

2. How does the shedding of "innocent blood" in Jeremiah 19:4 relate to issues of justice and righteousness in today's society?

3. In what ways can we ensure that we truly "know" God, rather than just knowing about Him, to prevent spiritual drift?

4. How can leaders today, whether in the church or in other spheres, learn from the mistakes of the kings of Judah in guiding people towards God?

5. Reflect on a time when you experienced the consequences of turning away from God. How did repentance lead to restoration in your life?
Connections to Other Scriptures
Exodus 20:3-5
The commandment against idolatry, highlighting the seriousness of Judah's sin in forsaking God for foreign gods.

2 Kings 21:6
Describes King Manasseh's idolatrous practices, including child sacrifice, which directly relates to the "blood of the innocent."

Psalm 106:37-38
Speaks of the Israelites sacrificing their sons and daughters to demons, shedding innocent blood, which parallels the practices condemned in Jeremiah 19:4.

Deuteronomy 12:31
Warns against adopting the abominable practices of the nations, including child sacrifice, which Judah engaged in.
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
Alien, Blood, Burned, Burning, Didn't, Estranged, Fathers, Filled, Forefathers, Foreign, Forsaken, Full, Gods, Incense, Innocent, Innocents, Judah, Kings, Offered, Perfume, Perfumes, Profaned, Sacrifices, Strange, Wrong
Dictionary of Bible Themes
Jeremiah 19:4

     7435   sacrifice, in OT
     8138   monotheism

Jeremiah 19:1-13

     1431   prophecy, OT methods

Jeremiah 19:1-15

     4290   valleys
     9511   hell, place of punishment

Jeremiah 19:3-5

     6243   adultery, spiritual

Jeremiah 19:4-5

     7332   child sacrifice
     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

Links
Jeremiah 19:4 NIV
Jeremiah 19:4 NLT
Jeremiah 19:4 ESV
Jeremiah 19:4 NASB
Jeremiah 19:4 KJV

Jeremiah 19:4 Commentaries

Bible Hub
Jeremiah 19:3
Top of Page
Top of Page