Jeremiah 19:1
This is what the LORD says: "Go and buy a clay jar from a potter. Take some of the elders of the people and leaders of the priests,
This is what the LORD says
The phrase underscores the divine authority behind the message. In Hebrew, "LORD" is "Yahweh," the covenant name of God, emphasizing His eternal and unchanging nature. This introduction is a common prophetic formula, signifying that the message is not of human origin but from God Himself. It reminds us of the importance of listening to God's voice, as His words are life-giving and authoritative.

Go and buy a clay jar from a potter
The instruction to "go and buy" indicates a deliberate action that Jeremiah must undertake, symbolizing obedience to God's command. The "clay jar" or "earthenware flask" in Hebrew is "baqbuq," a vessel often used for storing liquids. This object becomes a powerful symbol in the narrative, representing the people of Judah and Jerusalem. The "potter" is a metaphor for God, the Creator, who shapes nations and individuals according to His will. This imagery is rich in biblical symbolism, as seen in Isaiah 64:8, where God is the potter and we are the clay. The act of purchasing the jar signifies the value and purpose God places on His creation, even when it is destined for destruction as a prophetic sign.

Take some of the elders of the people and some of the priests
The inclusion of "elders" and "priests" highlights the communal and religious leadership of Israel. Elders were respected leaders, often involved in decision-making and governance, while priests were responsible for spiritual guidance and temple rituals. By involving them, God ensures that the message is witnessed by those in positions of influence, emphasizing the seriousness of the prophecy. This gathering of leaders serves as a public testimony to the impending judgment, reinforcing the accountability of those who lead God's people. It also reflects the biblical principle that leaders bear a greater responsibility to heed God's warnings and guide their communities accordingly.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant God of Israel, who communicates His will and judgment through the prophet Jeremiah.

2. Jeremiah
The prophet chosen by God to deliver His messages to the people of Judah, often involving warnings of impending judgment.

3. The Potter
A craftsman who creates clay vessels, symbolizing God's sovereign authority over His creation.

4. The Elders of the People
Leaders within the community of Judah, representing the collective wisdom and authority of the people.

5. The Priests
Religious leaders responsible for maintaining the spiritual life of the nation, often involved in temple worship and sacrifices.
Teaching Points
God's Sovereignty
The imagery of the potter and clay reminds us of God's ultimate authority over creation. Just as a potter shapes clay, God shapes nations and individuals according to His divine will.

Responsibility of Leaders
The inclusion of elders and priests signifies the importance of leadership in guiding the spiritual and moral direction of a community. Leaders are accountable to God for their influence.

Symbolism of the Clay Jar
The clay jar represents the fragility and impermanence of human constructs. It serves as a reminder of the need for humility and dependence on God.

Call to Obedience
Jeremiah's obedience in following God's instructions models the importance of listening to and acting upon God's word, even when the task seems symbolic or unusual.

Judgment and Restoration
The context of Jeremiah 19 involves a message of impending judgment, yet it also points to the possibility of restoration if the people repent and turn back to God.
Bible Study Questions
1. What does the imagery of the potter and clay teach us about God's relationship with His creation?

2. How can the role of the elders and priests in this passage inform our understanding of spiritual leadership today?

3. In what ways does the symbolism of the clay jar apply to our personal lives and our relationship with God?

4. How can we ensure that we are obedient to God's instructions, even when they seem challenging or symbolic?

5. What lessons can we learn from the potential for judgment and restoration in this passage, and how can they be applied to our spiritual journey?
Connections to Other Scriptures
Isaiah 64:8
This verse also uses the imagery of God as the potter and His people as clay, emphasizing God's sovereignty and creative authority.

Romans 9:21
Paul references the potter and clay analogy to discuss God's sovereign right to shape nations and individuals according to His purpose.

2 Corinthians 4:7
Paul speaks of believers as "jars of clay," highlighting human frailty and the power of God within us.

Jeremiah 18:1-6
This passage provides a similar potter and clay imagery, where God demonstrates His ability to reshape nations based on their response to His word.
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
Along, Ancients, Bottle, Buy, Clay, Earthen, Earthenware, Elders, Flagon, Flask, Got, Hast, Jar, Money, Potter, Potter's, Priests, Responsible, Says, Senior, Thus, Vessel
Dictionary of Bible Themes
Jeremiah 19:1

     5212   arts and crafts
     5234   bottle
     7719   elders, as leaders

Jeremiah 19:1-2

     5445   potters and pottery

Jeremiah 19:1-3

     4315   clay

Jeremiah 19:1-13

     1431   prophecy, OT methods
     2366   Christ, prophecies concerning

Jeremiah 19:1-15

     4290   valleys
     9511   hell, place of punishment

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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