Jeremiah 19:9
I will make them eat the flesh of their sons and daughters, and they will eat one another's flesh in the siege and distress inflicted on them by their enemies who seek their lives.'
I will make them eat
This phrase is a direct declaration from God, indicating His sovereign control over the events that will unfold. The Hebrew root for "make" (עָשָׂה, asah) often implies causing or compelling an action. This reflects the severity of divine judgment, where God allows the natural consequences of the people's sins to manifest in extreme circumstances. Historically, such dire situations were not uncommon during sieges in the ancient Near East, where famine led to desperate measures.

the flesh of their sons and daughters
The mention of "sons and daughters" underscores the horror and unnaturalness of the act. In Hebrew culture, children were considered a blessing and a heritage from the Lord (Psalm 127:3). The consumption of one's offspring is a reversal of the natural order and a sign of ultimate desperation and judgment. This phrase serves as a stark warning of the consequences of turning away from God and the covenant.

and they will eat one another’s flesh
This phrase further emphasizes the breakdown of societal norms and the depth of the calamity. The Hebrew word for "flesh" (בָּשָׂר, basar) is often used to denote human kinship and community. The act of consuming one another's flesh symbolizes the complete disintegration of community and familial bonds, highlighting the destructive power of sin and rebellion against God.

in the siege and distress
The context of a "siege" (מָצוֹר, matzor) was a common military tactic in the ancient world, where cities were surrounded and cut off from supplies. "Distress" (צָרָה, tsarah) conveys a sense of anguish and extreme pressure. Together, these words paint a picture of the intense suffering and hopelessness that result from divine judgment. Historically, the siege of Jerusalem by the Babylonians in 586 BC is a poignant example of such circumstances.

inflicted on them by their enemies
This phrase indicates that the calamity is not just a natural disaster but is orchestrated through human agents—specifically, the enemies of Israel. The Hebrew word for "enemies" (אוֹיֵב, oyev) often refers to adversaries who are instruments of God's judgment. This reflects the biblical theme that God can use even those opposed to Him to accomplish His purposes.

who seek their lives
The phrase "seek their lives" (מְבַקְשֵׁי נַפְשָׁם, mevakshei nafsham) highlights the intent and determination of the enemies. In the Hebrew context, "life" (נֶפֶשׁ, nephesh) encompasses the whole being, not just physical existence. This underscores the totality of the threat faced by the people due to their disobedience. It serves as a sobering reminder of the seriousness of turning away from God's protection and guidance.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of judgment and hope to the people of Judah. His ministry spanned the reigns of several kings and was marked by warnings of impending disaster due to the people's unfaithfulness.

2. Judah
The southern kingdom of Israel, which had turned away from God, engaging in idolatry and injustice. Jeremiah's prophecies were directed towards this kingdom.

3. Siege
A military blockade and assault on a city, often leading to severe famine and desperation. The prophecy foretells such a siege on Jerusalem by the Babylonians.

4. Babylonians
The empire that would execute God's judgment on Judah, leading to the destruction of Jerusalem and the exile of its people.

5. God's Judgment
The divine response to Judah's persistent sin and rebellion, manifesting in severe consequences as a means to bring the people back to repentance.
Teaching Points
The Severity of Sin
Sin has serious consequences, and persistent rebellion against God leads to devastating outcomes. This passage serves as a stark reminder of the gravity of turning away from God.

God's Justice and Mercy
While God's judgment is severe, it is also just. His desire is for repentance and restoration, not destruction. Understanding this balance is crucial for comprehending God's character.

The Call to Repentance
The prophecy serves as a call to repentance, urging believers to examine their lives and turn away from sin before facing severe consequences.

The Reality of Judgment
This passage challenges believers to take God's warnings seriously and to live in a way that honors Him, recognizing that judgment is a real and sobering possibility.

Hope in Desperation
Even in the darkest times, God offers hope and a path to restoration. Believers are encouraged to seek God earnestly, even when circumstances seem dire.
Bible Study Questions
1. How does the prophecy in Jeremiah 19:9 reflect the seriousness of Judah's sin, and what does it teach us about the consequences of persistent disobedience to God?

2. In what ways does the historical context of a siege help us understand the depth of desperation described in this passage?

3. How can we reconcile the severity of God's judgment with His character as loving and merciful, as seen throughout the Bible?

4. What are some modern-day "sieges" or challenges that might lead us to desperation, and how can we respond in faith rather than fear?

5. How can the call to repentance in Jeremiah's time be applied to our lives today, and what steps can we take to ensure we are living in alignment with God's will?
Connections to Other Scriptures
Deuteronomy 28:53-57
This passage outlines the curses for disobedience, including the horrific consequence of cannibalism during a siege, which connects to the prophecy in Jeremiah 19:9.

Lamentations 4:10
Describes the fulfillment of this prophecy during the Babylonian siege, highlighting the desperation and horror experienced by the people of Jerusalem.

2 Kings 6:28-29
Provides a historical precedent during the siege of Samaria, where similar conditions led to cannibalism, illustrating the severity of divine judgment.
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
Afflict, Another's, Bitter, Cause, Caused, Cruel, Daughters, Designs, Distress, During, Eat, Enemies, Flesh, Friend, Grip, Haters, Imposed, Making, Meal, Neighbor, Seek, Seeking, Siege, Sons, Straiten, Straitness, Stress, Wherewith
Dictionary of Bible Themes
Jeremiah 19:9

     4438   eating
     5341   hunger
     5559   stress
     7326   cannibalism

Jeremiah 19:1-13

     1431   prophecy, OT methods

Jeremiah 19:1-15

     4290   valleys
     9511   hell, place of punishment

Jeremiah 19:7-9

     5290   defeat

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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