Verse-by-Verse Bible Commentary
Jeremiah 19:11

Clarke's Commentary

Verse Jeremiah 19:11. Even so will I break this people and this city — The breaking of the bottle was the symbolical representation of the destruction of the city and of the state.

That cannot be made whole again — This seems to refer rather to the final destruction of Jerusalem by the Romans, than to what was done by the Chaldeans. Jerusalem was healed after 70 years: but nearly 1800 years have elapsed since Jerusalem was taken and destroyed by the Romans; and it was then so broken, that it could not be made whole again.

Bridgeway Bible Commentary

The broken pot (19:1-20:6)

In another acted parable Jeremiah, carrying an earthenware pot in his hand, took the leaders of Jerusalem to a place outside the city walls where old pottery was dumped. This was in the valley where the Judeans once sacrificed their children to Molech and carried out other pagan rites (19:1-2; see 7:30-34 and section, ‘Tophet and the Valley of Hinnom’).
Through their leaders, the people of Judah are told that in this valley, where they have killed their children, they themselves will be killed. The place had been named the Valley of Hinnom, but the prophet announces that in the future it will be called the Valley of Slaughter (3-6). When the Babylonians finally destroy Jerusalem, many Judeans will be slaughtered in this valley, while those who remain in the besieged city will be so near to starvation that they will eat their own children (7-9).
Jeremiah then smashed the pot, to symbolize God’s coming judgment on Jerusalem. The city will be smashed, destroyed. Tophet, which is already unclean through its association with idolatry, will become a dump for corpses. The defilement of Tophet will be the measure of Jerusalem’s defilement (10-13).
Having made his announcement at the site of the coming slaughter, Jeremiah returned to the temple, where he repeated the announcement of judgment (14-15). Pashhur, the chief officer of the temple, furious at Jeremiah’s words, arrested him, flogged him and imprisoned him for the night (20:1-2). But Jeremiah would not be silenced. He boldly announced that Pashhur himself would see the people slaughtered and the city plundered and destroyed. After that, Pashhur would be taken off to humiliating captivity in Babylon, where he would die (3-6).

Coffman's Commentaries on the Bible

"Then shalt thou break the bottle in the sight of the men that go with thee, and shalt say unto them, Thus saith Jehovah of hosts: Even so will I break this people, and this city, as one breaketh a potter's vessel, that cannot be made whole again; and they shall bury in Tophet, till there be no place to bury. Thus will I do unto this place, saith Jehovah, and to the inhabitants thereof, even making this city as Tophet: and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Tophet, even all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink-offerings unto other gods."

"Thou shalt break the bottle" What a perfect symbol of what would happen to Israel! "Not by accident, but by design it was broken. God intended it; man accomplished it; it was completely shattered; it was irresistibly effected; it was useless for Israel to resist; and no ingenuity could repair the damage."W. Harvey Jellie, Jeremiah, in Preacher's Complete Homiletic Commentary (New York: Funk and Wagnalls Company), p. 400.

Wiseman observed that "Because Jerusalem had made itself into a pagan altar, God made exactly that use out of them: (1) there was slaughter (Jeremiah 19:11); (2) burning (Jeremiah 19:12); and (3) offering up (Jeremiah 19:13)."The New Layman's Bible Commentary, p. 828.

"Even all the houses upon whose roofs they have burned incense unto all the host of heaven" The destruction was destined to fall upon the city as a whole, and included in the destruction would be all of the houses upon the roofs of which the worship of pagan gods had been observed by the children of Israel. "The rooftops were apparently the normal places for the worship of astral deities such as Astarte. Cuneiform texts from Ras Shamra included a ritual to be used when offerings were made on rooftops to astral deities and celestial luminaries."R. K. Harrison, Jeremiah in the Tyndale Old Testament Commentaries, p. 112.

"In 2 Kings 21:5 and 2 Kings 23:12, we learn that Ahaz and Manasseh introduced this pagan cult in Judah, probably from Mesopotamia, where it was practiced from remote antiquity."Wycliffe Old Testament Commentary, p. 671.

Barnes' Notes on the Whole Bible

Made whole again - literally, “healed.” In this lies the distinction between this symbol and that of Jeremiah 18:4. The plastic clay can be shaped and re-shaped until the potter forms with it the vessel he had predetermined: the broken bottle is of no further use, but its fragments are cast away forever upon the heaps of rubbish deposited in Tophet.

Calvin's Commentary on the Bible

The Prophet again confirms what he had shewn by the external symbol, and he does this by a new coremtrod from God. We know that signs are wholly useless when the word of God does not shine forth, as we see that superstitious men always practice many ceremonies, but they are only histrionic acts. But God never commanded his prophets to shew any sign without adding doctrine to it. This is what we see was done on this occasion; for Jeremiah spoke against impious superstitions, and as a celestial herald denounced punishment; he then sealed the prophecy by breaking the bottle, and a repetition of the doctrine follows again, Thus shalt thou say to them. This is not said of the Prophet’s companions, the pronoun is without an antecedent, but the whole reople are the persons referred to.

Thus saith Jehovah, I will so break this people and this city. He mentions the city, in which they thought they had an impregnable fortress, because the temple of God was there. But as they had profaned the temple and polluted the city with their crimes, Jeremiah reminded them that no confidence or hope was to be placed in the city. Then he says, As one breaks a vessel which cannot be repaired, etc. Here again he shows that they were wholly to perish, so as no more to rise again. We indeed know that sometimes those who are most grievously afflicted retain some remnants of strength, and are at length restored to their former vigor; but the Prophet shews that the approaching calamity would be wholly irremediable. It is no objection to say, that God a. fterwards restored the people, and that the city and the temple were rebuilt, for all this was nothing to the ungodly men of that age, as their memory wholly perished. A curse and God’s vengeance remained on the heads of those who thus continued obstinate in their wickedness; and hence those who returned from exile are said in Psalms 102:19, to have been a people created again, as though they rose up as new men,

“A people, who shall be created, shall praise the Lord.”

He then says, Buried shall they be, in Tophet, for there will be no place elsewhere ⁽²²⁰⁾ They had chosen that place at a time when they thought that they had some evidence of God’s favor, and a cause for joy; but he declares that that place would be filled with dead bodies, for they would flee in great numbers into the city, which afterwards would become so full of dead bodies that no room for burial could be found except in Topher. It follows —

(220) This is evidently the meaning, and not that given in our version. See note in vol. 1, p. 415. — Ed.

Smith's Bible Commentary

Chapter 19

Thus saith the LORD, Go and get a potter's earthen bottle ( Jeremiah 19:1 ),

Take one of the bottles that the potter has made. Clay bottles.

and take the old men of the people, and of the priests; And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee ( Jeremiah 19:1-2 ):

Now the valley of Hinnom runs along the south side of the city of Jerusalem and joins the Kidron valley right down at the base of the hill of Ophel, which was the city of David. And as you're standing on Mount Zion, as you look down into the valley to the south, you're looking down into the valley of Hinnom. And this is where the children of Israel had done so much of their pagan worship of the gods of the Canaanites and the people who inhabited the land before they came in. And so he is to go into this valley where all of these pagan rites were done by the people with this clay jar from the potter's house. "So call the ancient priests and the old men and gather them into the valley and I'll give you My word there. I'll tell you what to speak."

And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever hears it, his ears shall tingle. Because they have forsaken me ( Jeremiah 19:3-4 ),

The reason why the judgment's coming, "They've forsaken Me."

and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and they have filled this place with the blood of innocents; They have built also the high places of Baal [altars to Baal], to burn their sons with fire for burnt offerings ( Jeremiah 19:4-5 ),

Now if you go over to Israel in the Museum of Natural History, they have a collection in there of these little representations of the god Baal. And they are many of them made of iron; some of them are made of stone. And as you look at them, their hands are always pointed upwards with their palms in. And they are little figurines that look somewhat human with little arms out like this and hands pointed up. Now what they would do there in the valley of Hinnom is that they would set these little irons representations of the god Baal in the fire until they were glowing red hot and then they would take their live little babies and place them in the glowing red hot arms of the little god Baal and burn them to death, as they would dance around and worship Baal.

Now this is the thing God is crying out against. These are the horrible things that God's people were doing. These were the horrible sacrileges that they were guilty of. And so God says, "They built also the high places to Baal to burn their sons with fire for burnt offerings unto Baal."

which I commanded not, nor spoke, neither came it into my mind ( Jeremiah 19:5 ):

Now, God would never think of having a person make a live sacrifice of a child unto Him.

Therefore, behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter. For I will make void the counsel of Judah and Jerusalem in this place; and I will cause them [here in this valley] to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcasses will I give to be meat for the fowls of the heaven, and for the beasts of the earth. And I will make this city desolate, and a hissing; every one that passes thereby shall be astonished and hiss, because of all the plagues. And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege because of the straitness, wherewith their enemies, and they that seek their lives, shall straiten them. Then shalt thou break the bottle in the sight of the men that go with you ( Jeremiah 19:6-10 ),

After you pronounce this, just break that clay bottle in their sight.

And say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaks a potter's vessel, that cannot be made whole again: and they shall bury them in Tophet, until there is no place to bury. Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet: And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods. So Jeremiah came from Tophet, whither the LORD had sent him to prophesy; and he stood in the court of the LORD'S house; and said to all the people, Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words ( Jeremiah 19:11-15 ).

And so the people were just refusing to listen to the warnings of God.

"

Dr. Constable's Expository Notes

Jeremiah was to break his jar in the sight of his hearers as a symbolic act, and was to announce that in similar fashion, the Lord would destroy the people and the city. They would not be able to recover from this catastrophe any more than one could repair a shattered earthenware jar. The only burial places would be in Topheth. The "fireplace" would become a cemetery.

Earlier the Lord implied that He would reshape the nation if the people repented, as a potter reshapes a vessel under construction on the wheel (Jeremiah 18:1-2). But now Judah was a hardened vessel incapable of changing. All the Lord could do with it now was break it.

"If there is nothing so workable as a clay pot in the making, there is nothing so unalterable as the finished article." [Note: Kidner, p. 78.]

Gill's Exposition of the Whole Bible

And shalt say unto them, thus saith the Lord of hosts,.... Of armies above and below; and so able to execute what he here threatens:

even so will I break this people and this city: the people, the inhabitants of this city, and that itself, by the sword, famine, burning, and captivity:

as [one] breaketh a potter's vessel, that cannot be made whole again; or "healed" r; a potter's vessel, upon the wheel, such an one as the prophet had seen, and to which the Jews are compared, Jeremiah 18:3; being marred, may be restored and put into another form and shape; but one that is dried and hardened, when broke, can never be put together again; so a vessel, of gold, silver, and brass, when broke, may be made whole again; but an earthen vessel never can; a fit emblem therefore this to represent utter and irrecoverable ruin; see Isaiah 30:14. Jerom here again observes, that this is clearly spoken, not of the Babylonish, but of the Roman captivity; after the former the city was rebuilt, and the people returned to Judea, and restored to former plenty; but since the latter, under Vespasian, Titus, and Hadrian, the ruins of Jerusalem remain, and will till the conversion of the Jews:

and they shall bury [them] in Tophet, till [there be] no place to bury: where there should be such great numbers slain; or whither such multitudes of the slain should be brought out of the city to be buried there, that at length there would not be room enough to receive the dead into it; or, as the Syriac version renders it, "and in Tophet they shall bury, for want of a place to bury" in; in such a filthy, abominable, and accursed place shall their carcasses lie, where they were guilty of idolatry, and sacrificed their innocent babes, there being no other place to inter them in: an emblem this of their souls suffering in hell the vengeance of eternal fire.

r לחרפה "sanari", Montanus; "curari", Pagninus, Junius & Tremellius.

Henry's Complete Commentary on the Bible

      10 Then shalt thou break the bottle in the sight of the men that go with thee,   11 And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.   12 Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet:   13 And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.   14 Then came Jeremiah from Tophet, whither the LORD had sent him to prophesy; and he stood in the court of the LORD's house; and said to all the people,   15 Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.

      The message of wrath delivered in the Jeremiah 19:1-9 is here enforced, that it might gain credit, two ways:--

      I. By a visible sign. The prophet was to take along with him an earthen bottle (Jeremiah 19:1; Jeremiah 19:1), and, when he had delivered his message, he was to break the bottle to pieces (Jeremiah 19:10; Jeremiah 19:10), and the same that were auditors of the sermon must be spectators of the sign. He had compared this people, in the chapter before, to the potter's clay, which is easily marred in the making. But some might say, "It is past that with us; we have been made and hardened long since." "And what though you be," says he, "the potter's vessel is as soon broken in the hand of any man as the vessel while it is soft clay is marred in the potter's hand, and its case is, in this respect, much worse, that the vessel while it is soft clay, though it be marred, may be moulded again, but, after it is hardened, when it is broken it can never be pieced again." Perhaps what they see will affect them more than what they only hear talk of; that is the intention of sacramental signs, and teaching by symbols was anciently used. In the explication of this sign he must inculcate what he had before said, with a further reference to the place where this was done, in the valley of Tophet. 1. As the bottle was easily, irresistibly, and irrecoverably broken by the Chaldean army, Jeremiah 19:11; Jeremiah 19:11. They depended much upon the firmness of their constitution, and the fixedness of their courage, which they thought hardened them like a vessel of brass; but the prophet shows that all that did but harden them like a vessel of earth, which, though hard, is brittle and sooner broken than that which is not so hard. Though they were made vessels of honour, still they were vessels of earth, and so they shall be made to know if they dishonour God and themselves, and serve not the purposes for which they were made. It is God himself, who made them, that resolves to unmake them: I will break this people and this city, dash them in pieces like a potter's vessel; the doom of the heathen (Psalms 2:9; Revelation 2:27), but now Jerusalem's doom, Isaiah 30:14. A potter's vessel, when once broken, cannot be made whole again, cannot be cured, so the word is. The ruin of Jerusalem shall be an utter ruin; no hand can repair it but his that broke it; and if they return to him, though he has torn, he will heal. 2. This was done in Tophet, to signify two things:-- (1.) That Tophet should be the receptacle of the slain: They shall bury in Tophet till there be no place to bury any more there; they shall jostle for room to lay their dead, and a very little room will then serve those who, while they lived, laid house to house and field to field. Those that would be placed alone in the midst of the earth while they were above ground, and obliged all about them to keep their distance, must lie with the multitude when they are underground, for there are innumerable before them. (2.) That Tophet should be a resemblance of the whole city (Jeremiah 19:12; Jeremiah 19:12): I will make this city as Tophet. As they had filled the valley of Tophet with the slain which they sacrificed to their idols, so God will fill the whole city with the slain that shall fall as sacrifices to the justice of God. We read (2 Kings 23:10) of Josiah's defiling Tophet, because it had been abused to idolatry, which he did (as should seem, Jeremiah 19:14; Jeremiah 19:14) by filling it with the bones of men; and, whatever it was before, thenceforward it was looked upon as a detestable place. Dead carcases, and other filth of the city, were carried thither, and a fire was continually kept there for the burning of it. This was the posture of that valley when Jeremiah was sent thither to prophesy; and so execrable a place was it looked upon to be that, in the language of our Saviour's time, hell was called, in allusion to it, Gehenna, the valley of Hinnom. "Now" (says God) "since that blessed reformation, when Tophet was defiled, did not proceed as it ought to have done, nor prove a thorough reformation, but though the idols in Tophet were abolished and made odious those in Jerusalem remained, therefore will I do with the city as Josiah did by Tophet, fill it with the bodies of men, and make it a heap of rubbish." Even the houses of Jerusalem, and those of the kings of Judah, the royal palaces not excepted, shall be defiled as the place of Tophet (Jeremiah 19:13; Jeremiah 19:13), and for the same reason, because of the idolatries that have been committed there; since they will not defile them by a reformation, God will defile them by a destruction, because upon the roofs of their houses they have burnt incense unto the host of heaven. The flat roofs of their houses were sometimes used by devout people as convenient places for prayer (Acts 10:9), and by idolaters they were used as high places, on which they sacrificed to strange gods, especially to the host of heaven, the sun, moon, and stars, that there they might be so much nearer to them and have a clearer and fuller view of them. We read of those that worshipped the host of heaven upon the house-tops (Zephaniah 1:5), and of altars on the top of the upper chamber of Ahaz,2 Kings 23:12. This sin upon the house-tops brought a curse into the house, which consumed it, and made it a dunghill like Tophet.

      II. By a solemn recognition and ratification of what he had said in the court of the Lord's house,Jeremiah 19:14; Jeremiah 19:15. The prophet returned from Tophet to the temple, which stood upon the hill over that valley, and there confirmed, and probably repeated, what he had said in the valley of Tophet, for the benefit of those who had not heard it; what he had said he would stand to. Here, as often before, he both assures them of judgments coming upon them and assigns the cause of them, which was their sin. Both these are here put together in a little compass, with a reference to all that had gone before. 1. The accomplishment of the prophecies is here the judgment threatened. The people flattered themselves with a conceit that God would be better than his word, that the threatening was but to frighten them and keep them in awe a little; but the prophet tells them that they deceive themselves if they think so: For thus saith the Lord of hosts, who is able to make his words good, I will bring upon this city, and upon all her towns, all the smaller cities that belong to Jerusalem the metropolis, all the evil that I have pronounced against it. Note, Whatever men may think to the contrary, the executions of Providence will fully answer the predictions of the word, and God will appear as terrible against sin and sinners as the scripture makes him; nor shall the unbelief of men make either his promises or his threatenings of no effect or of less effect than they were thought to be of. 2. The contempt of the prophecies is here the sin charged upon them, as the procuring cause of this judgment. It is because they have hardened their necks, and would not bow and bend them to the yoke of God's commands, would not hear my words, that is, would not heed them and yield obedience to them. Note, The obstinacy of sinners in their sinful ways is altogether their own fault; if their necks are hardened, it is their own act and deed, they have hardened them; if they are deaf to the word of God, it is because they have stopped their own ears. We have need therefore to pray that God, by his grace, would deliver us from hardness of heart and contempt of his word and commandments.