Verse-by-Verse Bible Commentary
Jeremiah 18:4

Clarke's Commentary

Verse Jeremiah 18:4. The vessel - was marred in the hands of the potter — It did not stand in the working; it got out of shape; or some gravel or small stone having been incorporated with the mass of clay, made a breach in that part where it was found, so that the potter was obliged to knead up the clay afresh, place it on the wheel, and form it anew; and then it was such a vessel as seemed good to the potter to make it.

Bridgeway Bible Commentary

Lessons from the potter (18:1-23)

A potter can make a lump of clay into whatever shape he wants. He can also change the kind of vessel he is making, if he thinks that conditions require it (18:1-4). As a potter determines the kind of vessel he makes, so God determines the destinies of nations, and this is the lesson that the people of Judah must learn (5-6). He may announce judgments on a nation, but he may withdraw those judgments if the nation repents. On the other hand, he may promise blessings to a nation, but he may withdraw those blessings if the nation rebels (7-10). Jeremiah assures Judah that it can be saved from the coming destruction if it returns to God (11). Judah, however, refuses to change its ways (12).
In turning from God to idols, Judah has done something that is almost unbelievable. Such action is as unnatural as that of a virgin who suddenly turns prostitute, or of a snow-fed mountain stream that suddenly dries up (13-15). Onlookers shake their heads in amazement at Judah’s folly. It can lead only to calamity (16-17).

Some of the Judeans plotted mischief against Jeremiah because of his outspoken criticisms. They refused to acknowledge him as God’s spokesman. They comforted themselves in the assurance that they were loyal followers of the official priests, wisdom teachers and prophets, who, of course, approved of their sinful ways (18). Jeremiah reminds God that he has prayed for these people, and now they are returning evil for good (19-20). As he asks God to fight for him, he prays that God will destroy the plotters and their followers, according to the curse that the law of Moses pronounced upon the rebellious (21-23; cf. Deuteronomy 28:15-68).

Coffman's Commentaries on the Bible

ANALOGY OF THE POTTER AND THE CLAY

"The word which came to Jeremiah from Jehovah, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he was making a work on the wheels. And when the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it."

The ability of inspired men of God to see eternal truth and significance in the ordinary things of every day life was a special mark of their genius; and it pertained especially to our Lord Jesus Christ, who found such eternal lessons in the lilies of the field, patching old clothes, putting new wine in new wineskins, the sower scattering seeds in a field, dealing with the tares in the wheat, the devices of a dishonest steward, the hypocritical prayer of a Pharisee, finding a treasure hidden in a field, a lost (stray) sheep, a lost coin, a slighted invitation to a wedding, and dozens of other ordinary experiences of life.

This prophecy of the vessel marred in the hand of the potter refers to the moral and spiritual ruin of Israel; and it stands in close proximity to the prophecy of the broken vessel of the potter in Jeremiah 19; but this proximity is based upon the relation of both prophecies to the analogy of the potter's house, and not upon their chronology.

"In this chapter, mercy is still offered Judah and the inhabitants of Jerusalem, which, of course, they rejected; but it came early in the reign of Jehoiachim while there was still hope of their repentance; but in Jeremiah 19, the parable of the broken vessel depicts the final and utter overthrow of the kingdom; and this would have been about the fourth year of Jehoiachim."Barnes' Notes (Grand Rapids: Baker Book House), p. 196.

"Go down to the potter's house" This was located in a clay-field to the South of Jerusalem, just beyond the valley of Hinnom."Scribner's Bible Commentary (New York: Charles Scribner's Sons, 1898), p. 421. This potter's field was made eternally famous by Zechariah 11:13 who named this field as the place for which the blood-money for the Christ would be used as a purchase price, a prophecy remarkably fulfilled when the thirty pieces of silver which Judas received for betraying Christ were actually used to buy a plot therein for the burial of strangers (Matthew 27:9-10).

Many scriptures refer to the potter, the potter's house, the clay, the vessels, and other features of the potter's industry. Among them are the following: 1 Chronicles 4:23; Isa. 12:25; 64:8; Jeremiah 18:1-4; @@i19:lff; Daniel 2:41; Zechariah 11:13 ff; Matthew 27:7-10, and Romans 9:21. The most applicable of all these verses to the situation here in this and the succeeding chapters is the remark of Paul, who make it clear what kind of vessel it was that the Potter (God) finally made out of the marred clay (Israel); it was a "vessel unto dishonor." (Romans 9:21)

"He was making a work on the wheels" Ash gives this description of ancient potter wheels: "There were two round flat stones, called wheels, set at right angles to a vertical shaft, one placed low under the table where it was propelled by the worker's foot, and the other extending above the table where the worker could use it to fashion the vessels out of clay. The lower stone was heavier to provide momentum.Anthony L. Ash, Psalms (Abilene, Texas: A.C.U. Press, 1987), p. 158.

This is the first in a series of prophecies extending through Jeremiah 25, according to Cheyne;T. K. Cheyne, Jeremiah in the Pulpit Commentary, p. 442. but some would end the series in Jeremiah 20.Charles Lee Feinberg in Ezekiel (Chicago: Moody Press), p. 491.

Calvin's Commentary on the Bible

He then relates what had been enjoined him, that he descended into the potter’s house; and then he relates what he saw there — that when the potter formed a vessel it was marred, and that he then made another vessel from the same clay, and, as it seems, one of a different form; for there is a peculiar emphasis in these words,as it seemed right in his eyes. The application is afterwards added — cannot I, as the potter, change you, O house of Israel? Doubtless, ye are in my hand as the clay in the hand of the potter; that is, I have no less power over you than the potter over his work and his earthen vessels. ⁽¹⁹²⁾

We now see what this doctrine contains — that men are very foolish when they are proud of their present prosperous condition, and think that they are as it were fixed in a state of safety; for in a single moment God can cast down those whom he has raised up, and also raise up on high those whom he has before brought down to the ground. This is even well known by heathens, for moderation is commended by them, which they describe thus — “That no one ought to be inflated in prosperity, nor succumb in adversity.” But no one is really influenced by this thought, except he who acknowledges that we are ruled by the hand of God: for they who dream that fortune rules in the world set up their own wisdom, their own wealth, and their own strongholds. It must then necessarily be, that they always delude themselves with some vain hope or another. Until then men are brought to know that they are so subject to God’s power that their condition can in a single moment be changed, according to his will, they will never be humble as they ought to be. This doctrine therefore was entitled to special notice, especially when we consider how foolishly the Jews had abused the privilege with which God had favored Abraham and all his posterity; it was therefore an admonition altogether necessary. Besides, if we come to ourselves, we shall find that it requires a great effort to learn to humble ourselves, as Peter reminds us, under the mighty hand of God. (1 Peter 5:6.)

With regard to the words we must observe that האבנים eabenim, is a word in the dual number. The Prophet no doubt meant the moulds, des moules; for they who render it “wheel” seem not to understand the subject. ⁽¹⁹³⁾ The Prophet evidently refers to the moulds, made either of stone, or of wood, or of white clay; and this the number sufficiently proves. He then saw the potter with his moulds, avec ses moules, so that when he had formed one vessel it was marred; then he took the same clay and formed another vessel, and that according to his own will. I have already stated why it was necessary for the Prophet to go down to the potter’s house: he did so that he might afterwards lead the Jews to see their own case in a more vivid manner; for we know what a powerful effect a representation of this kind produces, when a scene like this is set before our eyes. Naked doctrine would have been frigid to slothful and careless men; but when a symbol was added, it had much greater effect. This then was the reason why God ordered the Prophet to see what the potter was doing.

(192) The proper rendering of the former part of this verse, according to Gataker and Venema, is as follows, —

“And marred was the vessel which he made,
at the clay was in the hand of the potter.”

Though there be readings, and many, which have ב instead of כ before “clay,” yet the received text is the most suitable. The word “clay” is omitted in the Septuagint. The meaning is, that the vessel was marred, while it was yet as a soft clay in the hand of the potter, after he had formed it on the stones. As to “potter,” the noun here is used instead of the pronoun, “in his hand,” which is often the case in Hebrew. The pronoun “his” is what is given by the Septuagint and the Vulgate. —Ed

(193) “On the stones,” is the Septuagint; “on the wheel,” the Vulgate and the Targum; “on the anvil,” the Syriac.

“There can be no doubt,” says Blayney, “that the machine is intended on which the potters formed their earthen vessels; and the appellation οἱ λίθοι, ‘the stones,’ will appear very proper if we consider this machine as consisting of a pair of circular stones, placed upon one another like millstones, of which the lower was immovable, but the upper one turned upon the foot of a spindle or axis, and had motion communicated to it by the feet of the potter sitting at his work, as may be learned from Ecclesiastes 38:29 [sic ]. Upon the top of this upper stone, which was flat, the clay was placed, which the potter, having given the stone the due velocity, formed into shape with his hands.”

Smith's Bible Commentary

Chapter 18

Now in chapter 18:

The word which came to Jeremiah from the LORD, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. Then the word of the LORD came to me, saying, O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel ( Jeremiah 18:1-6 ).

Here, again, as with Isaiah, the figure of the potter and the clay, showing God's awesome sovereignty over man's destiny. God can make of you whatever He pleases. And as Paul the apostle said in Romans 9:1-33 , "Who art thou, O man, who says unto the Lord, 'Why has Thou made me thus?' Hath not the potter the power over the clay, to make of it whatever kind of a vessel He desires?" ( Romans 9:20-21 ) In those chapters nine, ten and eleven of Romans where Paul speaks of this awesome sovereignty of God over man, he uses the same figure of the potter and the clay.

Now with Jeremiah it is interesting God said, "Go down to the potter's house and I'm going to speak to you there." He went down to the potter's house. He saw him as he was working a work on the wheels. So the three objects-the potter, the wheel, the clay-speak of God's dealing and working with man. The clay, a common worthless material in its native state, and yet a material that has a potential of great value and utility, according to the skill of the potter. The potter, his total control over the clay to make of it whatever he desires--God's awesome power over our lives. The wheels--the circumstances of our lives by which God molds and shapes us.

Now in this case as he watched the potter, the vessel was marred in the hands of the potter. He was making this vessel on the wheel, but suddenly the vessel took a wrong shape. It maybe had a hard lump in the clay or something. The vessel was marred. And so the potter just took and crumbled the clay again or compacted it again and then made of it a vessel as was good unto him to make. And God spoke and said, "Is not Israel, the nation Israel, like clay in My hands?" And though Israel had been marred, yet God would remake them. He would work in them again a new work. The vessel had been marred, but not to be discarded. God would work yet again in making them that which He desires and intended them to be.

At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it ( Jeremiah 18:7 );

Now you remember in chapter 1 when God called Jeremiah He said, "I have called you over the nations. I've called you." And his ministry was to pluck up, to pull down and to destroy. Now that's quite a ministry to be called to. "Uproot things, Jeremiah. Pluck them up. Destroy them." You see, there comes a time when the system gets so corrupt there's no renewing it. There's no reformation possible. It's gone too far. So before you can rebuild and plant and rebuild, you got to just get rid of everything that is there. And that is what God is saying. They've gotten so bad we're just going to have to get rid of it. Go back to zero and then we'll start all over again. But you've got to tear down, root out, destroy that which exists. So He brings him back to the first calling in chapter 1.

And at what instant I shall speak concerning a nation, and concerning a kingdom, [verse Jeremiah 18:9 ] to build and to plant it ( Jeremiah 18:9 ).

So in verse Jeremiah 18:7 he speaks of the plucking up, pulling down, destroying.

Now if that nation, against whom I have pronounced, turn from their evil, and repent of that which I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it. If you do evil in my sight, that it not obey my voice, then I will repent of the good, wherewith I said I would benefit them. Now therefore go and speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return you now every one from his evil way, and make your ways and your doings good. And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart ( Jeremiah 18:8-12 ).

So they would not listen to Jeremiah. They said, "There's no hope, you know. We're all going to go for it at this point."

Therefore thus saith the LORD; Ask ye now among the heathen, who has heard such things: the virgin of Israel hath done a very horrible thing. Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken? ( Jeremiah 18:13-14 )

That beautiful, crystal-clear snow water that comes out of the ground at the base of a mountain there in Lebanon. Will a man leave that beautiful crystal snow water?

Because my people hath forgotten me, they have burned incense to vanity ( Jeremiah 18:15 ),

This is forsaking Me, that fountain of living water. They have forgotten Me; they have burned incense to vanity.

and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; To make their land desolate, and a perpetual hissing; every one that passes by shall be astonished, and wag his head. I will scatter them as with an east wind before the enemy; I will show them my back, and not my face, in the day of their calamity. Then said they ( Jeremiah 18:15-18 ).

Jeremiah delivered this message to them. And then they responded saying,

Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words ( Jeremiah 18:18 ).

And so Jeremiah said,

Give heed to me, O LORD, and hearken to the voice of them that contend with me. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them ( Jeremiah 18:19-20 ).

Now here Jeremiah said, "I have been interceding. I have been praying for them and now they're devising to do me in, God. Remember how good I was, Lord, and remember how evil they are."

Therefore deliver up their children to the famine, and pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let the young men be slain by the sword in battle ( Jeremiah 18:21 ).

In other words, I'm not going to intercede for them anymore, God. Go ahead and give it to them.

Let a cry be heard ( Jeremiah 18:22 )

He was a melancholy, no doubt, if you'd done any personality type of analysis. A great melancholy, and it will show up even more forcibly as we move on into chapter 20. We see the melancholy at his classic height. Verse Jeremiah 18:23 :

LORD, you know all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger ( Jeremiah 18:23 ).

So the prophet is really upset with them. Heard again that they're plotting to get him and all. And this time he's had it. "God, just take care of them. Do whatever You want. Wipe them out. I'm not going to pray for them any longer." How different this is from Moses. You remember Moses as he interceded. "O God, forgive their sin. And if not, blot, I pray Thee, my name out of Thy book of remembrances." I have a hard time identifying with Moses. I find a very easy time identifying with Jeremiah. I come to my car and I find someone has ripped off something from my car, boy, I pray, "God, get them. Smite them, Lord. Let them fall and break their legs. Just really do them in, Lord." I have no mercy for thieves and people that go around ripping people off. It just really upsets me. "Let the angel of the Lord pursue them and just give them a bad time, Lord." So I would classify more with Jeremiah than I would with Moses.

"

Dr. Constable's Expository Notes

The lesson of the potter’s vessel 18:1-12

There are indications in this message that God might yet avert judgment (Jeremiah 18:7-8; Jeremiah 18:11), so Jeremiah evidently delivered it sometime before the Babylonians invaded Judah.

Dr. Constable's Expository Notes

The prophet observed the potter making a vessel on his wheel. As he worked, the vessel became damaged, so he made it into a different vessel. Ancient potter’s wheels consisted of two disc-like stones with a connecting vertical axle. The potter spun the one below by kicking it with his feet, and the stone on top served as a rotating table on which he formed his art (cf. Ecclesiastes 2:18-23; Ecclesiastes 8:17; Ecclesiastes 9:10; Ecclesiastes 10:8-9; Ecclesiastes 11:6). [Note: See R. H. Johnston, "The Biblical Potter," Biblical Archaeologist 37:4 (1974):86-106.]

Gill's Exposition of the Whole Bible

And the vessel that he made of clay,.... Which is the matter the vessel is made of:

was marred in the hand of the potter; while he was working it; either it fell, as the Septuagint version renders it, out of his hands, or from the beam on which it was laid; or was spoiled by some means or other, so that it was not fit for the purpose he first intended it: or the words should be read, according to some copies, "and the vessel was marred which he made, as clay in the hand of the potter" r; while it was clay; or moist, as Jarchi interprets it; and while it was in his hands, forming and fashioning it:

so he made it again another vessel; put it into another form and shape it would better serve:

as seemed good to the potter to make [it]; just as he pleased, and as his judgment in his art directed him; he having power over the clay to mould it as he would, and as it best answered so to do.

r ונשחת הכלי אשר הוא עשה כחמר ביד היוצר "sed corruptum est vas quod ille ficiens (erat) sicud lutum (solet) in manu figuli", Schmidt, Montanus. So Abarbinel; and thus it is read in the margin of our Bibles.

Henry's Complete Commentary on the Bible

      1 The word which came to Jeremiah from the LORD, saying,   2 Arise, and go down to the potter's house, and there I will cause thee to hear my words.   3 Then I went down to the potter's house, and, behold, he wrought a work on the wheels.   4 And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.   5 Then the word of the LORD came to me, saying,   6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.   7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;   8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.   9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;   10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.

      The prophet is here sent to the potter's house (he knew where to find it), not to preach a sermon as before to the gates of Jerusalem, but to prepare a sermon, or rather to receive it ready prepared. Those needed not to study their sermons that had them, as he had this, by immediate inspiration. "Go to the potter's house, and observe how he manages his work, and there I will cause thee, by silent whispers, to hear my words. There thou shalt receive a message, to be delivered to the people." Note, Those that would know God's mind must observe his appointments, and attend where they may hear his words. The prophet was never disobedient to the heavenly vision, and therefore went to the potter's house (Jeremiah 18:3; Jeremiah 18:3) and took notice how he wrought his work upon the wheels, just as he pleased, with a great deal of ease, and in a little time. And (Jeremiah 18:4; Jeremiah 18:4) when a lump of clay that he designed to form into one shape either proved too stiff, or had a stone in it, or some way or other came to be marred in his hand, he presently turned it into another shape; if it will not serve for a vessel of honour, it will serve for a vessel of dishonour, just as seems good to the potter. It is probable that Jeremiah knew well enough how the potter wrought his work, and how easily he threw it into what form he pleased; but he must go and observe it now, that, having the idea of it fresh in his mind, he might the more readily and distinctly apprehend that truth which God designed thereby to represent to him, and might the more intelligently explain it to the people. God used similitudes by his servants the prophets (Hosea 12:10), and it was requisite that they should themselves understand the similitudes they used. Ministers will make a good use of their converse with the business and affairs of this life if they learn thereby to speak more plainly and familiarly to people about the things of God, and to expound scripture comparisons. For they ought to make all their knowledge some way or other serviceable to their profession.

      Now let us see what the message is which Jeremiah receives, and is entrusted with the delivery of, at the potter's house. While he looks carefully upon the potter's work, God darts into his mind these two great truths, which he must preach to the house of Israel:--

      I. That God has both an incontestable authority and an irresistible ability to form and fashion kingdoms and nations as he pleases, so as to serve his own purposes: "Cannot I do with you as this potter, saith the Lord?Jeremiah 18:6; Jeremiah 18:6. Have not I as absolute a power over you in respect both of might and of right?" Nay, God has a clearer title to a dominion over us than the potter has over the clay; for the potter only gives it its form, whereas we have both matter and form from God. As the clay is in the potter's hand to be moulded and shaped as he pleases, so are you in my hand. This intimates, 1. That God has an incontestable sovereignty over us, is not debtor to us, may dispose of us as he thinks fit, and is not accountable to us, and that it would be as absurd for us to dispute this as for the clay to quarrel with the potter. 2. That it is a very easy thing with God to make what use he pleases of us and what changes he pleases with us, and that we cannot resist him. One turn of the hand, one turn of the wheel, quite alters the shape of the clay, makes it a vessel, unmakes it, new-makes it. Thus are our times in God's hand, and not in our own, and it is in vain for us to strive with him. It is spoken here of nations; the most politic, the most potent, are what God is pleased to make them, and no other. See this explained by Job (Job 12:23; Job 12:23), He increaseth the nations and destroyeth them; he enlargeth the nations and straiteneth them again. See Psalms 107:33, c., and compare Job 34:29. All nations before God are as the drop of the bucket, soon wiped away, or the small dust of the balance, soon blown away (Isaiah 40:15), and therefore, no doubt, as easily managed as the clay by the potter. 3. That God will not be a loser by any in his glory, at long run, but, if he be not glorified by them, he will be glorified upon them. If the potter's vessel be marred for one use, it shall serve for another those that will not be monuments of mercy shall be monuments of justice. The Lord has made all things for himself, yea, even the wicked for the day of evil,Proverbs 16:4. God formed us out of the clay (Job 33:6), nay, and we are still as clay in his hands (Isaiah 64:8); and has not he the same power over us that the potter has over the clay? (Romans 9:21), and are not we bound to submit, as the clay to the potter's wisdom and will? Isaiah 29:15; Isaiah 29:16; Isaiah 45:9.

      II. That, in the exercise of this authority and ability, he always goes by fixed rules of equity and goodness. He dispenses favours indeed in a way of sovereignty, but never punishes by arbitrary power. High is his right hand, yet he rules not with a high hand, but, as it follows there, Justice and judgment are the habitation of his throne,Psalms 89:13; Psalms 89:14. God asserts his despotic power, and tells us what he might do, but at the same time assures us that he will act as a righteous and merciful Judge. 1. When God is coming against us in ways of judgment we may be sure that it is for our sins, which shall appear by this, that national repentance will stop the progress of the judgments (Jeremiah 18:7; Jeremiah 18:8): If God speak concerning a nation to pluck up its fences that secure it, and so lay it open, its fruit-trees that adorn and enrich it, and so leave it desolate--to pull down its fortifications, that the enemy may have liberty to enter in, its habitations, that the inhabitants may be under a necessity of going out, and so destroy it as either a vineyard or a city is destroyed--in this case, if that nation take the alarm, repent of their sins and reform their lives, turn every one from his evil way and return to God, God will graciously accept them, will not proceed in his controversy, will return in mercy to them, and, though he cannot change his mind, he will change his way, so that it may be said, He repents him of the evil he said he would do to them. Thus often in the time of the Judges, when the oppressed people were penitent people, still God raised them up saviours; and, when they turned to God, their affairs immediately took a new turn. It was Nineveh's case, and we wish it had oftener been Jerusalem's; see 2 Chronicles 7:14. It is an undoubted truth that a sincere conversion from the evil of sin will be an effectual prevention of the evil of punishment; and God can as easily raise up a penitent people from their ruins as the potter can make anew the vessel of clay when it was marred in his hand. 2. When God is coming towards us in ways of mercy, if any stop be given to the progress of that mercy, it is nothing but sin that gives it (Jeremiah 18:9; Jeremiah 18:10): If God speak concerning a nation to build and to plant it, to advance and establish all the true interests of it, it is his husbandly and his building (1 Corinthians 3:9), and, if he speak in favour of it, it is done, it is increased, it is enriched, it is enlarged, its trade flourishes, its government is settled in good hands, and all its affairs prosper and its enterprises succeed. But if this nation, which God is thus loading with benefits, do evil in his sight and obey not his voice,--if it lose its virtue, and become debauched and profane,--if religion grow into contempt, and vice to get to be fashionable, and so be kept in countenance and reputation, and there be a general decay of serious godliness among them,--then God will turn his hand against them, will pluck up what he was planting, and pull down what he was building (Jeremiah 45:4; Jeremiah 45:4); the good work that was in the doing shall stand still and be let fall, and what favours were further designed shall be withheld; and this is called his repenting of the good wherewith he said he would benefit them, as he changed his purpose concerning Eli's house (1 Samuel 2:30) and hurried Israel back into the wilderness when he had brought them within sight of Canaan. Note, Sin is the great mischief-maker between God and a people; it forfeits the benefit of his promises and spoils the success of their prayers. It defeats his kind intentions concerning them (Hosea 7:1) and baffles their pleasing expectations from him. It ruins their comforts, prolongs their grievances, brings them into straits, and retards their deliverances, Isaiah 59:1; Isaiah 59:2.