Bible Commentaries
Jeremiah 18

Verses 1-23

CHAPTER XI

THE DIVINE POTTER

Jeremiah 18:1-23

JEREMIAH goes down into the Lower Town, or the valley between the upper and lower city; and there his attention is arrested by a potter sitting at work before his wheel. As the prophet watches, a vessel is spoiled in the making under the craftsman’s hand; so the process begins afresh, and out of the same lump of clay another vessel is moulded, according to the potter’s fancy.

Reflecting upon what he had seen, Jeremiah recognised a Divine Word alike in the impulse which led him thither, and in the familiar actions of the potter. Perhaps as he sat meditating at home, or praying in the court of the temple, the thought had crossed his mind that Iahvah was the Potter, and mankind the clay in His hands; a thought which recurs so often in the eloquent pages of the second Isaiah, who was doubtless indebted to the present oracle for the suggestion of it. Musing upon this thought, Jeremiah wandered half-unconsciously down to the workshop of the potter; and there, under the influence of the Divine Spirit, his thought developed itself into a lesson for his people and for us.

"Cannot I do unto you like this potter, O house of Israel? saith Iahvah; Behold, as the clay in the potter’s hand, so are ye in My hand, O house of Israel." Iahvah has an absolute control over His people and over all peoples, to shape their condition and to alter their destiny; a control as absolute as that of the potter over the clay between his hands, which he moulds and remoulds at will. Men are wholly malleable in the hands of their Maker; incapable, by the nature of things, of any real resistance to His purpose. If the first intention of the potter fail in the execution, he does not fail to realise his plan on a second trial. And if man’s nature and circumstances appear for a time to thwart the Maker’s design; if the unyielding pride and intractable temper of a nation mar its beauty and worth in the eyes of its Creator, and render it unfit for its destined uses and functions; He can take away the form He has given, and reduce His work to shapelessness, and remodel the ruined mass into accordance with His sovereign design. Iahvah, the supreme Author of all existence, can do this. It is evident that the Creator can do as He will with His creature. But all His dealings with man are conditioned by moral considerations. He meddles with no nation capriciously, and irrespective of its attitude towards His laws. "At one moment I threaten a nation and a kingdom that I will uproot and pull down and destroy. And that nation which I threatened returneth from its evil, and I repent of the evil that I purposed to do it. And at another moment, I promise a nation and a kingdom that I will build and plant. And it doeth the evil in Mine eyes, in not hearkening unto My voice; and I repent of the good that I said I would do it" (Jeremiah 18:7-10).

This is a bold affirmation, impressive in its naked simplicity and directness of statement, of a truth which in all ages has taken possession of minds at all capable of a comprehensive survey of national experience; the truth that there is a power revealing itself in the changes and chances of human history, shaping its course, and giving it a certain definite direction, not without regard to the eternal principles of morality. When in some unexpected calamity which strikes down an individual sinner, men recognise a "judgment" or an instance of "the visitation of God," they infringe the rule of Christian charity, which forbids us to judge our brethren. Yet such judgment, liable as it is to be too readily suggested by private ill will, envy, and other evil passions, which warp the even justice that should guide our decisions, and blind the mind to its own lack of impartiality, is in general the perversion of a true instinct which persists in spite of all scientific sophistries and philosophic fallacies. For it is an irrepressible instinct rather than a reasoned opinion which makes us all believe, however inconsistently and vaguely, that God rules; that Providence asserts itself in the stream of circumstance, in the current of human affairs. The native strength of this instinctive belief is shown by its survival in minds that have long since cast off allegiance to religious creeds. It only needs a sudden sense of personal danger, the sharp shock of a serious accident, the foreboding of bitter loss, the unexpected but utter overthrow of some well-laid scheme that seemed assured of success, to stir the faith that is latent in the depths of the most callous and worldly heart, and to force the acknowledgment of a righteous Judge enthroned above.

Compared with the mysterious Power which evinces itself continuously in the apparent chaos of conflicting events, man’s free will is like the eddy whirling round upon the bosom of a majestic river as it floats irresistibly onward to its goal, bearing the tiny vortex along with it. Man’s power of self-determination no more interferes with the counsels of Providence than the diurnal revolution of the earth on its axis interferes with its annual revolution round the sun. The greater comprises the less; and God includes the world.

The Creator has implanted in the creature a power of choice between good and evil, which is a pale reflection of His own tremendous Being. But how can we even imagine the dependent, the limited, the finite, acting independently of the will of the Absolute and Infinite? The fish may swim against the ocean current; but can it swim at all out of the ocean? Its entire activity depends upon the medium in which it lives and moves and has its being.

But Jeremiah exposes the secret of Providence to the eyes of his fellow countrymen for a particular purpose. His aim is to eradicate certain prevalent misconceptions, so as to enable them to rightly apprehend the meaning of God’s present dealings with themselves. The popular belief was that Zion was an inviolable sanctuary; that whatever disasters might have befallen the nation in the past, or might be imminent in the future, Iahvah could not. for His own sake, permit the extinction of Judah as a nation. For then His worship, the worship of the temple, the sacrifices of the one altar, would be abolished; and His honour and His Name would be forgotten among men. These were the thoughts which comforted them in the trying time when a thousand rumours of the coming of the Chaldeans to punish their revolt were flying about the land; and from day to day men lived in trembling expectation of impending siege and slaughter.

These were the beliefs which the popular prophets, themselves probably in most cases fanatical believers in their own doctrine, vehemently maintained in opposition to Jeremiah. Above all, there was the covenant between Iahvah and His people, admitted as a fact both by Jeremiah and his opponents. Was it conceivable that the God of the Fathers, who had chosen them and their posterity to be His people forever, would turn from His purpose, and reject His chosen utterly?

Jeremiah meets these popular illusions by applying his analogy of the potter. The potter fashions a mass of clay into a vessel; and Iahvah had fashioned Israel into a nation. But as though the mass of inert matter had proven unwieldy or stubborn to the touches of his plastic hands; as the wheel revolved, a misshapen product resulted, which the artist broke up again, and moulded afresh on his wheel, till it emerged a fair copy of his ideal. And so, in the revolutions of time, Israel had failed of realising the design of his Maker, and had become a vessel of wrath, fitted to destruction. But as the rebellious lump was fashioned again by the deft hand of the master, so might this refractory people be broken and built up anew by the Divine master hand.

In the light of this analogy, the prophet interprets the existing complications of the political world. The serious dangers impending over the nation are a sure symptom that the Divine Potter is at work, "moulding an evil fate for Judah and Jerusalem." And now prithee say unto the men of Judah and the inhabitants of Jerusalem:

"Thus hath Iahvah said,

Behold I am moulding evil against you,

And devising a device against you!"

But Iahvah’s menaces are not the mere vent of a tyrant’s caprice or causeless anger: they are a deliberate effort to break the hard heart, to reduce it to contrition, to prepare it for a new creation in a more glorious likeness. Therefore the threat closes with an entreaty:

"Return ye, I pray you, each from his evil way,

And make good your ways and your doings!"

If the prophetic warning fulfil its purpose, and the nation repent, then as in the case of Nineveh, which repented at the preaching of Jonah, the sentence of destruction is revoked, and the doomed nation is granted a new lease of life. The same truth holds good reversely. God’s promises are as conditional as His threats. If a nation lapse from original righteousness, the sure consequence is the withdrawal of Divine favour, and all of blessing and permanence that it confers. It is evident that the prophet directly contradicts the popular persuasion, which was also the current teaching of his professional opponents, that Iahvah’s promises to Israel are absolute, that is, irrespective of moral considerations. Jeremiah is revealing, in terms suited to the intelligence of his time, the true law of the Divine dealings with Israel and with man. And what he has here written, it is important to bear in mind, when we are studying other passages of his writings and those of his predecessors, which foreshow judgments and mercies to individual peoples. However absolute the language of prediction, the qualification here supplied must usually be understood; so that it is not too much to say that this remarkable utterance is one of the keys to the comprehension of Hebrew prophecy.

But now, allowing for antique phraseology, and for the immense difference between ancient and modern modes of thought and expression; allowing also for the new light shed upon the problems of life and history by the teaching of Him who has supplemented all that was incomplete in the doctrine of the prophets and the revelation granted to the men of the elder dispensation; must we pronounce this oracle of Jeremiah’s substantially true or the contrary? Is the view thus formulated an obsolete opinion, excusable in days when scientific thinking was unknown; useful indeed for the furtherance of the immediate aims of its authors, but now to be rejected wholly as a profound mistake, which modern enlightenment has at once exposed and rendered superfluous to an intelligent faith in the God of the prophets?

Here and everywhere else, Jeremiah’s language is in form highly anthropomorphic. If it was to arrest the attention of the multitude, it could not well have been otherwise. He seems to say that God changes His intentions, according as a nation changes its behaviour. Something must be allowed for style, in a writer whose very prose is more than half poetry, and whose utterances are so often lyrical in form as well as matter. The Israelite thinkers, however, were also well aware that the Eternal is superior to change; as is clear from that striking word of Samuel: "The Glory of Israel lieth not nor repenteth; for He is not man, that He should repent". {1 Samuel 15:29} And prophetic passages like that in Kings, which so nobly declares that the heaven and the heaven of heavens cannot contain God, {cf. Jeremiah 23:24} or that of the second Isaiah which affirms that the Divine ways and purposes are as much higher than those of His people, as the heavens are higher than the earth, {Isaiah 55:9} prove that the vivid anthropomorphic expressions of the popular teaching of the prophets ought in mere justice to be limited by these wider conceptions of the Divine Nature and attributes. These passages are quite enough to clear the prophets of the accusation of entertaining such gross and crude ideas of Deity as those which Xenophanes ridiculed, and which find their embodiment in most mythologies.

There is indeed a sense in which all thinking, not only thought about God, but about the natural world, must be anthropomorphic. Man is unquestionably "the measure of all things," and he measures by a human standard. He interprets the world without in terms of his own consciousness; he imposes the forms and moulds of his own mind upon the universal mass of things. Time, space, matter, motion, number, weight, organ, function, -what are all these but inward conceptions by which the mind reduces a chaos of conflicting impressions to order and harmony? What the external world may be, apart from our ideas of it, no philosopher pretends to be able to say; and an equal difficulty embarrasses those who would define what the Deity is, apart from His relations to man. But then it is only those relations that really concern us; everything else is idle speculation, little becoming to creatures so frail and ephemeral as we.

From this point of view, we may fairly ask, what difference it makes whether the prophet affirm that Iahvah repents of retributive designs, when a nation repents of its sins, or that a nation’s repentance will be followed by the restoration of temporal prosperity. It is a mere matter of statement; and the former way of putting the truth was the more intelligible way to his contemporaries, and has, besides, the advantage of implying the further truth that the fortunes of nations do not depend upon a blind and inexorable fate, but upon the Will and Law of a holy God. It affirms a Lawmaker as well as a Law, a Providence as well as a uniform sequence of events.

The prophet asserts, then, that nations reap what they have sown; that their history is, in general, a record of God’s judgments upon their ways and doings. This is, of course, a matter of faith, as are all beliefs about the Unseen; but it is a faith which has its root in an apparently ineradicable instinct of humanity. "The doer must suffer," is not a conviction of Hebrew religion only; it belongs to the universal religious consciousness. Some critics are fond of pronouncing the "policy" of the prophets a mistaken one. They commend the high tone of their moral teachings, but consider their forecasts of the future and interpretations of passing events, as erroneous deductions from their general views of the Divine nature. We are not well acquainted with the times and circumstances under which the prophets wrote and spoke. This is true even in the case of Jeremiah; the history of the time exists only in the barest outline. But the writings of an Isaiah or an Amos make it difficult to suppose that their authors would not have occupied a leading position in any age and nation; their thought is the highest product of the Hebrew mind; and the policy of Isaiah at least, during the Assyrian crisis, was gloriously justified by the event.

We need not, however, stop here in attempting to vindicate the attitude and aims of the prophets. Without claiming infallibility for every individual utterance of theirs-without displaying the bad taste and entire lack of literary tact which would be implied by insisting upon the minute accuracy and close correspondence to fact, of all that the prophets forboded, all that they suggested as possible or probable, and by turning all their poetical figures and similes into bald assertions of literal fact; we may, I think, steadfastly affirm that the great principles of revealed religion, which it was their mission to enunciate and impress by all the resources of a fervid oratory and a high-wrought poetical imagination, are absolutely and eternally true. Man does reap as he sows; all history records it. The present welfare and future permanence of a nation do depend, and have always depended, upon the strength of its adhesion to religious and moral convictions. What was it that enabled Israel to gain a footing in Canaan, and to reduce, one after another, nations and communities far more advanced in the arts of civilisation than they? What but the physical and moral force generated by the hardy and simple life of the desert, and disciplined by wise obedience to the laws of their Invisible King? What but a burning faith in the Lord of Hosts, Iahvah Sabaoth, the true Leader of the armies of Israel? Had they only remained uncontaminated by the luxuries and vices of the conquered races; had they not yielded to the soft seduction of sensuous forms of worship; had they continued faithful to the God who had brought them out of Egypt, and lived, on the whole, by the teaching of the true prophets; who can say that they might not have successfully withstood the brunt of Assyrian or Chaldean invasion?

The disruption of the kingdom, the internecine conflicts, the dynastic revolutions, the entanglements with foreign powers which mark the progressive decline of the empire of David and Solomon, would hardly have found place in a nation that steadily lived by the rule of the prophets, clinging to Iahvah and Iahvah only, and "doing justice and loving mercy" in all the relations of life. The gradual differentiation of the idea of Iahvah into a multitude of Baals at the local sanctuaries must have powerfully tended to disintegrate the national unity. Solomon’s temple and the recognition of the one God of all the tribes of Israel as supreme, which that religious centre implied, was, on the other hand, a real bond of union for the nation. We cannot forget that, at the outset of the whole history, Moses created or resuscitated the sense of national unity in the hearts of the Egyptian serfs, by proclaiming to them Iahvah, the God of their fathers. It is a one-sided representation which treats the policy of the prophets as purely negative; as confined to the prohibition of leagues with the foreigner, and the condemnation of walls and battlements, chariots and horses, and all the elements of social strength and display. The prophets condemn these things, regarded as substitutes for trust in the One God, and faithful obedience to His laws. They condemn the man who puts his confidence in man, and makes flesh his arm, and forgets the only true source of strength and protection. To those who allege that the policy of the prophets was a failure, we may reply that it never had a full and fair trial.

And they will say, Hopeless! for we will follow after our own devices, and will each practise the stubbornness of his own evil heart. Therefore thus hath lahvah said:

1. Ask ye now among the heathen,

Who hath heard the like?

The virgin (daughter) of Israel

Hath done a very horrible thing.

2. Doth the snow of Lebanon cease

From overflowing the field?

Do the running waters dry up,

The icy streams?

3. For My people have forgotten me,

To vain things they burn incense:

And they have made them stumble in their ways, the ancient paths,

To walk in bypaths, a way not cast up:

4. To make their land a desolation,

Perpetual hissings;

Everyone that passeth her by shall be amazed,

And shall shake his head.

5. "Like an east wind will I scatter them

In the face of the foe;

The back and not the face will I show them,

In the day of their overthrow."

God foresees that His gracious warning will be rejected as heretofore; the prophet’s hearers will cry "It is hopeless!" thy appeal is in vain, thine enterprise desperate; "for after our own devices" or thoughts "will we walk," not after thine, though thou urge them as Iahvah’s; "and we will each practise the stubbornness of his own evil heart"-this last in a tone of irony, as if to say, Very well; we accept thy description of us; our ways are stubborn, and our hearts evil: we will abide by our character, and stand true to your unflattering portrait. Otherwise, the words may be regarded as giving the substance of the popular reply, in terms which at the same time convey the Divine condemnation of it; but the former view seems preferable.

God foresees the obstinacy of the people, and yet the prophet does not cease his preaching. A cynical assent to his invective only provokes him to more strenuous endeavours to convince them that they are in the wrong; that their behaviour is against reason and nature. Once more {Jeremiah 2:10 sqq.} he strives to shame them into remorse by contrasting their conduct with that of other nations. These were faithful to their own gods; among them such a crime as national apostasy was unheard of and unknown. It was reserved for Israel to give the first example of this abnormal offence; a fact as strange and fearful in the moral world as some unnatural revolution in the physical sphere. That Israel should forget his duty to Iahvah was as great and inexplicable a portent as if the perennial snows of the Lebanon should cease to supply the rivers of the land; or as if the ice cold streams of its glens and gorges should suddenly cease to flow. And certainly, when we look at the matter with the eye of calm reason, the prophet cannot be said to have here exaggerated the mystery of sin. For, however strong the temptation that lures man from the path of duty, however occasion may suggest, and passion urge, and desire yearn, these influences cannot of themselves silence conscience, and obliterate experience, and overpower judgment, and defeat reason. As surely as it is possible to know anything, man knows that his vital interests coincide with duty; and that it is not only weak but absolutely irrational to sacrifice duty to the importunities of appetite.

When man forsakes the true God, it is to "burn incense to vain gods" or things of naught. He who worships what is less than God, worships nothing. No being below God can yield any true satisfaction to that human nature which was made for God. The man who fixes his hope upon things that perish in the using, the man who seeks happiness in things material, the man whose affections have sole regard to the joys of sense, and whose devotion is given wholly to worldly objects, is the man who will at the last cry out, in hopeless disappointment and bitterness of spirit, vanity of vanities! all is vanity! "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" The soul’s salvation consists in devotion to its Lord and Maker; its eternal loss and ruin, in alienation from Him who is its true and only life. The false gods are naught as regards help and profit; they are powerless to bless, but they are potent to hurt and betray. They "make men stumble out of their ways, out of the ancient paths, to walk in bypaths, in a way not cast up." So it was of old; so it is now. When the heart is estranged from God, and devoted to some meaner pursuit than the advancement of His glory, it soon deserts the straight road of virtue, the highway of honour, and falls into the crooked and uneven paths of fraud and hypocrisy, of oppression and vice. The end appears to sanctify the means, or at least to make them tolerable; and, once the ancient path of the Law is forsaken, men will follow the most tortuous, and often thorny and painful courses, to the goal of their choice. The path which leads away from God leads both individuals and nations to final ruin. Degraded ideas of the Deity, false ideas of happiness, a criminal indifference to the welfare of others, a base devotion to private and wholly selfish ends, must in the long run sap the vigour of a nation, and render it incapable of any effectual resistance to its enemies. Moral declension is a sure symptom of approaching political dissolution; so sure, that if a nation chooses and persists in evil, in the face of all dissuasion, it may be assumed to be bent on suicide. Like Israel, it may be said to do thus, "in order to make its land an astonishment, perpetual hissings." Men will be surprised at the greatness of its fall, and at the same time will acknowledge by voice and gesture that its doom is absolutely just.

So far as his immediate hearers were concerned, the effect of the prophet’s words was exactly what had been anticipated (Jeremiah 18:18; cf. Jeremiah 18:12). Jeremiah’s preaching was a ministry of hardening, in a far more complete sense than Isaiah’s had been. On the present occasion, the popular obduracy and unbelief evinced itself in a conspiracy to destroy the prophet by false accusation. They would doubtless find it not difficult to construe his words as blasphemy against Iahvah, and treason against the state. And they said: "Come and let us devise devices"-lay a plot-"against Jeremiah." Dispassionate wisdom, mere worldly prudence, would have said, Let us weigh well the probability or even possibility of the truth of his message. Moral earnestness, a sincere love of God and goodness, would have recognised in the prophet’s fearful earnest a proof of good faith, a claim to consideration. Unbiassed common sense would have asked, What has Jeremiah to gain by persistence in unpopular teaching? What will be his reward, supposing his words come true? Is it to be supposed that a man whose woeful tidings are uttered in a voice broken with sobs, and interrupted by bursts of wild lamentation, will look with glad eyes upon destruction when it comes, if it come after all? But habitual sin blinds as well as pollutes the soul. And when admonition is unacceptable, it breeds hatred. The heart that is not touched by appeal becomes harder than it was before. The ice of indifference becomes the adamant of malignant opposition. The populace of Jerusalem, like that of more modern capitals, was enervated by ease and luxury, altogether given over to the pursuit of wealth and pleasure as the end of life. They hated the man who rebuked in the gate, and abhorred him that spoke uprightly. {Amos 5:10} They could not abide one whose life and labours were a continual protest against their own. And now he had done his best to rob them of their pleasant confidence, to destroy the delusion of their fool’s paradise. He had burst into the heathenish sanctuary where they offered a worship congenial to their hearts, and done his best to wreck their idols, and dash their altars to the ground. He had affirmed that the accredited oracles were all a lie, that the guides whom they blindly followed were leading them to ruin. So the passive dislike of good blazes out into murderous fury against the good man who dares to be good alone in the face of a sinful multitude. That they are made thoroughly uneasy by his message of judgment, that they are more than half convinced that he is right, is plain from the frantic passion with which they repeat and deny his words. "Law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet": these things cannot, "shall not" be. When people have pinned their faith to a false system-a system which accords with their worldly prejudices, and flatters their ungodly pride, and winks at or even sanctions their vices; when they have anchored their entire confidence upon certain men and certain teachings which are in perfect harmony with their own aims in life and their own selfish predilections, they are not only disturbed and distressed, but often enraged by a demonstration that they are lulled in a false security. And anger of this kind is apt to be so irrational that they may think to escape from the threatened evil by silencing its prophet. "Come and let us smite him with the tongue, and let us not hearken to any of his words!" They will first get rid of him, and then forget his words of warning. Their policy is no better than that of the bird which buries its head in the sand, when its pursuers have run it down; an infatuated out of sight, out of mind. And Jeremiah’s recompense for his disinterested zeal is another conspiracy against his life.

Once more he lays his cause before the one impartial Judge; the one Being who is exalted above all passion, and therefore sees the truth as it is.

"Hearken Thou, O Iahvah, unto me,

And hear Thou the voice of mine adversaries.

Should evil be recompensed for good?

For they have digged a pit for my life.

Remember my standing before Thee to speak good about them,

To turn back Thy wrath from them."

Hearken Thou, since they refuse to hearken; hear both sides, and pronounce for the right. Behold the glaring contrast between my innocence of all hurtful intent, and their clamorous injustice, between my truth and their falsehood, my prayers for their salvation and their outcry for my blood.

As we read this prayer of Jeremiah’s, we are reminded of the very similar language of the thirty-fifth and hundred and ninth psalms, of which he was himself perhaps the author. {see especially Psalms 35:1; Psalms 35:4-5; Psalms 35:7; Psalms 35:11-12; Psalms 109:2; Psalms 109:5} We have already partially considered the moral aspect of such petitions. It is necessary to bear in mind that the prophet is speaking of persons who have persistently rejected warning, and ridiculed reproof; and now, in return for his intercessions on their behalf, are attempting his life, not in a sudden outbreak of uncontrollable fury, but with craft and deliberate malice, after seeking, apparently, like their spiritual successors in a later age, to entrap him into admissions that might be construed as treason or blasphemy. {Psalms 35:19-21}

Therefore give their sons to the famine,

And pour them into the hands of the sword;

And let their wives be bereaved and widows,

And let their husbands be slain of Death;

Let their young men be stricken down of the sword in the battle!

Let a cry be heard from their houses,

When Thou bringest a troop upon them suddenly;

For they digged a pit to catch me,

And snares they hid for my feet.

"But of Thyself, Iahvah,

Thou knowest all their plan against me for death;

Pardon Thou not their iniquity,

And blot not out their trespass from before Thee;

But let them be made to stumble before Thee,

In the time of Thine anger deal Thou with them!"

The passage is lyrical in form and expression, and something must be allowed for the fact in estimating its precise significance. Jeremiah had entreated God and man that all these things might not come to pass. Now, when the attitude of the people towards his message and himself at last leaves no doubt that their obduracy is invincible, in his despair and distraction he cries, Be it so, then! They are bent on destruction; let them have their will! Let the doom overtake them, that I have laboured in vain to avert! With a weary sigh, and a profound sense of the ripeness of his country for ruin, he gives up the struggle to save it. The passage thus becomes a rhetorical or poetical expression of the prophet’s despairing recognition of the inevitable.

How vivid are the touches with which he brings out upon his canvas the horrors of war! In language lurid with all the colours of destruction, he sets before us the city taken by storm, he makes us hear the cry of the victims, as house after house is visited by pillage and slaughter. But stripped of its poetical form, all this is no more than a concentrated repetition of the sentence which he has over and over again pronounced against Jerusalem in the name of Iahvah. The imprecatory manner of it may be considered to be simply a solemn signification of the speaker’s own assent and approval. He recalls the sentence, and he affirms its perfect consonance with his own sense of justice. Moreover all these terrible things actually happened in the sequel. The prophet’s imprecations received the Divine seal of accomplishment. This fact alone seems to me to distinguish his prayer from a merely human cry for vengeance. So far as his feelings as a man and a patriot were concerned, we cannot doubt that he would have averted the catastrophe, had that been possible, by the sacrifice of his own life. That indeed was the object of his entire ministry. We may call the passage an emotional prediction; and it was probably the predictive character of it which led the prophet to put it on record.

While we admit that no Christian may ordinarily pray for the annihilation of any but spiritual enemies, we must remember that no Christian can possibly occupy the same peculiar position as a prophet of the Old Covenant; and we may fairly ask whether any who may incline to judge harshly of Jeremiah on the ground of passages like this, have fully realised the appalling circumstances which wrung these prayers from his cruelly tortured heart? We find it hard to forgive small personal slights, often less real than imaginary; how should we comport ourselves to persons whose shameless ingratitude rewarded evil for good to the extent of seeking our lives? Few would be content, as Jeremiah was, with putting the cause in the hand of God, and abstaining from all attempts at personal vindication of wrongs. It surely betrays a failure of imaginative power to realise the terrible difficulties which beset the path of one who, in a far truer sense than Elijah, was left alone to uphold the cause of true religion in Israel, and not less, a very inadequate knowledge of our own spiritual weakness, when we are bold to censure or even to apologise for the utterances of Jeremiah.

The whole question assumes a different aspect, when it is noticed that the brief "Thus said Iahvah!" of the next chapter (Jeremiah 19:1-15) virtually introduces the Divine reply to the prophet’s prayer. He is now bidden to foreshow the utter destruction of the Jewish polity by a symbolic act which is even more unambiguous than the language of the prayer. He is to take a common earthenware bottle (baqbuq, as if "pour pour"; from baqaq, " to pour out"), and, accompanied by some of the leading personages of the capital, heads of families and priests, to go out of the city to the valley of ben Hinnom, and there, after a solemn rehearsal of the crimes perpetrated on that very spot in the name of religion, and after predicting the consequent retribution which will shortly overtake the nation, he is to dash the vessel in pieces before his companions’ eyes, in token of the utter and irreparable ruin which awaits their city and people.

Having enacted his part in this striking scene, Jeremiah returns to the courts of the temple, and there repeats the same terrible message in briefer terms before all the people; adding expressly that it is the reward of their stubborn obstinacy and deafness to the Divine voice.

The prophet’s imprecations of evil thus appear to have been ratified at the time of their conception by the Divine voice, which spoke in the stillness of his after reflection.