Chapter 18
The potter’s clay
Lecture 1
Clay in the hands of the potter
18:1 The word which came to Jeremiah from the Lord , saying:
18:2 arise, and go down into the house of the potter, and there you will hear my words.
18:3 And I went down to the house of the potter, and behold he was making his work upon the wheel.
18:4 And the vessel which he was making from the clay with his hands was marred; and turning he made another vessel as it was pleasing in his eyes to make it.
18:5 And the word of the Lord came to me saying:
18:6 cannot I do with you, O house of Israel, as this potter? says the Lord . Behold, as clay in the hands of the potter, are you in my hand, O house of Israel.
103 . Here, he shows the obstinacy of the people themselves as though through experience:
first, because they spurn his preaching;
second, because they persecute the preacher, at and they said, ‘Come, and let us devise devices against Jeremiah’ (Jer 18:18).
Concerning the first, there are two points.
First is given the preaching which calls them back to repentance;
second, the desperation of those who spurned it, at and they said, ‘We have no hope; we shall go after our own thoughts’ (Jer 18:12).
Concerning the first, there are two things.
First, the Lord designates the place of revelation to the prophet: into the house of the potter , so that the prophecy should be drawn from a likeness to his work, by which is signified that the words of the Lord are revealed to the one who descends to consider his own weakness. His speech is with the simple (Prov 3:32).
I went down —I went to the lower part of the city where craftsmen of this sort stayed.
Second, the revealed word is given.
First, he gives the simile;
second, he draws the lesson from the simile, at I shall speak suddenly against a nation (Jer 18:7).
Concerning the first, there are two points.
First, the action of the potter is noted, from which the simile is drawn when he speaks of the vessel’s destruction: and behold he was making his work upon the wheel . The potter sitting at his work, and turning the wheel with his feet, who is always carefully set to his task, and innumerable is all his work (Sir 38:32).
And the restoration of the destroyed vessel: and turning he made another vessel . The potter pressing a mass of earth, laboriously crafts each vessel for our use, and from the same clay makes vessels which are for clean use, and in like manner those which are the opposite (Wis 15:7).
Second, he gives the application of the simile: and the word of the Lord came to me .
First, the question is posed: cannot I do with you, O house of Israel, as this potter? And now, O Lord, you are our father, and we are the clay; and you are our maker, and we are all the work of your hands (Isa 64:8).
Second, the response: behold, as clay . In his hand are both we, and our words, and all wisdom, and the skill of the knowledge of works (Wis 7:16).
Lecture 2
God’s craft of cities and nations
18:7 I shall speak suddenly against a nation and against a kingdom, that I may uproot, and destroy, and ruin it.
18:8 If that nation will repent of its evil, which I have spoken against it, then I also shall repent of the evil which I have thought to do against it.
18:9 And at once I shall speak concerning the nation and the kingdom that I should build, and plant it.
18:10 If it does evil in my eyes, and does not hear my voice, then I will repent of the good which I have said I would do for it.
18:11 Now, therefore, speak to the men of Judah, and to the inhabitants of Jerusalem, saying: thus says the Lord : behold, I fashion an evil against you, and I think a thought against you; let each one turn from his wicked way, and direct your ways and your endeavors.
104 . Here, he draws the lesson from the above-mentioned simile.
But it is objected that what is said here is opposed to what is written in Numbers 23:9: God is not as a man that he should lie, neither as the son of man that he should be changed . But one cannot tell a future that does not come to pass without lying, neither can one repent without changing. Therefore, etc.
To which one must say that according to Jerome, in the Gloss on Matthew 1, prophecy is twofold, namely that which pertains to predestination in those things which do not depend upon free will but only upon the disposition of God, which is immutable; and therefore, it is necessary for this to come to pass by all means. The other pertains to foreknowledge of those things which also are not subject to free will, but proceed from God insofar as God knows the outcome of every matter. And thus even a divine sentence is not changed, the change having been made in man but not in God. And therefore, repentance is understood not as a changing of the divine disposition but as a deferral of the divine sentence in accordance with lower causes. And therefore he says, suddenly , and, at once , speaking of God after the manner of a man; for someone is said to speak suddenly when he speaks without premeditation. Now this is fitting when one has regard only to the present, consideration of the future having been omitted.
Therefore, concerning this, he makes two points.
First, he speaks of the revocability of the divine sentence against the wicked when he gives the pronouncement of sentence: that I may uproot , by taking away all strength. Above: I have established you this day over nations and over kingdoms, so that you may root up and pull down, lay waste and scatter, build and plant (Jer 1:10).
And the revocation of the sentence: if that nation will repent of its evil . . . I also shall repent . My heart turned within me, likewise my repentance was stirred up (Hos 11:8).
And he gives the proclamation of the sentence for the good: and suddenly . If you shall return to the Almighty, you shall be built, and you will put your iniquity far from your tent (Job 22:23).
And the revocation, if he does evil: if the righteous man turns himself from his righteousness, and does iniquity according to all the abominations which the wicked man is accustomed to do, shall he live? All his righteousness which he had done will not be remembered; in the rebellion wherein he rebelled, and in the sin wherein he sinned, in them shall he die (Ezek 18:24).
Second, he introduces an idea.
First, he speaks of the punishment which has been devised: now, therefore, speak to the men of Judah . . . thus says the Lord : behold, I fashion , like a potter, an evil , punishments. I the Lord am he who makes peace, and creates evil (Isa 45:7).
Second, he concludes with repentance: let each one turn from his wicked way, and direct , make straight, your ways , works; endeavors , thoughts. Turn from your wicked ways (Ezek 33:11).
Lecture 3
Despair of sinners
18:12 And they said, ‘We have no hope; we shall go after our own thoughts, and each one of us will do according to the perversity of his own wicked heart.’
18:13 Therefore, thus says the Lord : inquire of the nations: who has heard such dreadful things, which the virgin of Israel does exceedingly?
18:14 Shall the snow of Lebanon fail from the stone of the field? Or can the cold waters which burst forth, and flow be pulled up?
18:15 Because my people has forgotten me, sacrificing in vain, and stumbling in their ways, in the ways of their time, that they may walk in them by a way not taken,
18:16 that their land may become a waste, and a perpetual hissing; everyone who passes by her will be astonished, and shake his head.
18:17 As a burning wind I will scatter them before the enemy. In the day of their destruction, I shall show them my back, and not my face.
105 . Here, he speaks of the despair of those who spurned his preaching.
First, he mentions their desperation: we have no hope . Above: and you have said, ‘I have despaired, I have done wickedly; I have indeed loved others greatly, and walked after them’ (Jer 2:25).
Second, the condemnation of those who despaired is given: therefore, thus says the Lord .
First, he reproves them for their horrendous sin in comparison to the nations: inquire of the nations . Above: cross over to the isles of the Cethim and see; and send to Cedar and consider diligently; and see if there is a deed of this kind: if a nation has changed its gods. Certainly they are no gods (Jer 2:10–11). He has despised my judgments, that he may be more wicked than the nations, and my commandments more than the lands which are round about him (Ezek 5:6).
With a simile drawn from insensate things, which hold to the order fixed for them by God: shall the snow of Lebanon fail from the stone of the field? It is to be noted that Lebanon is a large mountain and has at its top a great expanse in which are fields and caves in the rocks, in which the snow remains perpetually because the rays of the sun do not reach it. Or can the cold waters which burst forth be pulled up , so that they do not flow from Lebanon and other high mountains? It is as though he were saying, “No.” I have learned that all the works which God has made will endure forever. We can add nothing, nor take anything away from those things, which the Lord made that he might be feared (Eccl 3:14).
From the nature of the works, because they are useless: sacrificing in vain , to idols. What fruit, therefore, did you have in those things of which you are now ashamed (Rom 6:21). Because they are harmful: and stumbling , that is, offending. We have stumbled at noon day as in darkness, in dark places like the dead (Isa 59:10). Because they are shameful: in the ways of their time , idolatry, after which their entire generation goes. Do you not desire to keep to the path of the ages, which wicked men have trod, who were taken away before their time, and a river has overthrown their foundation, who said to God: depart from us, and we wish no knowledge of your ways (Job 22:15). And difficult: that they may walk in them by a way not taken , by their holy fathers. Alternatively, because they have devised vain sins: we have walked in difficult ways, and the way of the Lord we have not known (Wis 5:7). We will walk upon the trodden path (Num 20:17).
Second, he threatens an astonishing punishment.
First, with regard to the desolation of the land: that their land may become a waste , as consequently. O all you who pass by the way, attend, and see, if there is grief like unto my grief (Lam 1:10).
Second, with regard to the destruction of the nation: as a wind , which withers all fruit, before the Babylonian enemy . Above: a burning wind is on the roads, which are in the desert of the way of the daughter of my people, not to winnow, or to cleanse (Jer 4:11).
Third, with regard to the cessation of divine assistance. My back , after the manner of an angry person. I will hide my face from them, and will consider their last end (Deut 32:20). Why, O Lord, have your rejected us completely, and why is your anger stirred up against the sheep of your pasture (Ps 73:1).
Lecture 4
Devices against Jeremiah
18:18 And they said, ‘Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor speech from the prophet; come, and let us strike him with the tongue, and let us pay no heed to all his words.’
18:19 Attend to me, O Lord , and hear the voice of my adversaries.
18:20 Is evil to be given for good, because they have dug a pit for my soul? Remember that I stood in your sight, that I might speak good for them, and turn your indignation from them.
18:21 Therefore, give their sons up to famine, and bring them into the hands of the sword; let their wives be without children, and widows; and let their husbands be killed with death; their young men pierced with the sword in battle.
18:22 Let a shout be heard in their houses; you will bring the thief upon them suddenly, because they have dug a pit to take me, and have hidden snares for my feet.
18:23 But you, O Lord , know all their counsel against me to slay me; do not forgive their iniquity, and let not their sins be blotted out from your sight; let them fall before your eyes, in the time of your wrath consume them.
106 . Here their obstinacy is shown from the fact that they would persecute their preachers in a figure of the persecution of Christ.
First is noted the persecution on the part of his adversaries, when he speaks of their plan to persecute: come . The wicked spoke, thinking what is not right within themselves (Wis 2:1). And further (in the same place): let us surround the just man, for he is useless to us, and is contrary to our doings (Wis 2:12). The reason for the persecution: for the Law , the disposition of the Law, shall not perish . Speech , of divine revelation, which, as it were, falsely predicted this future. On the contrary, the Law shall perish from the priest, and counsel from the elders (Ezek 7:26). And the manner of persecution: with the tongue , by detraction, and accusation. Let us pay no heed , as though fearing his threats. They have sharpened their tongues as swords, they have established a worthless matter for themselves (Ps 63:4). The blow of the whip makes a bruise, but the blow of the tongue will break the bones (Sir 28:21).
Second, the prayer of the prophet is given.
First, he seeks an audience: attend to me, O Lord , that is, to my merits. You have heard their scorn, O Lord, all their thoughts against me (Lam 3:60).
Second, he sets forth the fault of ingratitude when he speaks of their ingratitude: is evil to be given for good? It is as though he were saying, “It is not customary; it is not just.” A pit , deception, that they might take my life. They have set before me evil for good, and hatred for my love (Ps 108:5). And the proof of their ingratitude: remember . This is the lover of his brethren, and of the people of Israel; this is he who prayed much for the people and for the entire holy city, Jeremiah the prophet of God (2 Macc 15:14).
Third, he calls down punishment.
First, the infliction of punishment with regard to the boys: therefore, give their sons . Above: those who are for the sword, to the sword, and those who are for famine, to famine, and those who are for captivity, to captivity (Jer 15:2). With regard to those who make use of marriage: let their wives be without children . Give them a womb without children, and dry breasts (Hos 9:14). And with regard to their men of war: let their young men be pierced with the sword in battle, let a shout be heard , of wailing. They will raise a cry of grief (Isa 15:5).
Second, the concealment of the punishment, so that they may not guard against it beforehand: you will bring the thief , Nebuchadnezzar, who would come upon them suddenly. If thieves had come in unto you, if robbers in the night, how should you have kept silent? (Obad 1:5). And he gives the reason: because they have dug a pit ; it is as though he were saying, “It is just that they should be deceived, who wished to deceive me.” They have laid a snare for my feet, and bowed down my soul (Ps 56:7).
And he brings the proof: but you, O Lord , know . You have seen, O Lord, their wickedness against me, judge my cause (Lam 3:59).
Next, he excludes a revocation of the sentence when he excludes mercy: do not forgive their iniquity , by cleansing them from guilt; let not their sins be blotted out , by freeing them from punishment. Let the iniquity of his fathers be remembered in the sight of the Lord, and let not the sin of his mother be blotted out (Ps 108:14). And he calls down punishment: let them fall before your eyes . . . consume them , that is, treat them badly, or contrary to your accustomed clemency. Jerusalem is ruined, and Judah has fallen, because their tongue, and their doings are against the Lord, that they may provoke the eyes of his majesty (Isa 3:8).
Collations
One should note that there is the good hissing (Jer 18:16) of divine inspiration. I will whistle for them, and I will gather them, because I have redeemed them (Zech 10:8). Of strengthening the lowly: and after the fire, the whistle of a gentle breeze (1 Kgs 19:12). Of compassion. Below: all who pass by her will be astonished, and hiss because of all her plagues (Jer 49:17).
There is also the bad hissing of wicked persuasion: moved by the hissing of serpents, they perished for fear (Wis 17:9). Of insult: all those passing by the way hissed and shook their heads because of the daughter of Jerusalem saying: is this the city of perfect beauty, the joy of all the earth? (Lam 2:15). Of astonishment: I shall make them an astonishment and a hissing, and eternal desolations (Jer 25:9).
Also, concerning the phrase: that I might speak good for them (Jer 18:20), it should be noted that Christ speaks good for us that he may obtain mercy: Father, forgive them, for they know not what they do (Luke 23:34). To excuse guilt: we have an advocate with the Father, Jesus Christ, the just man; and he is the atonement for our sins (1 John 2:1–2). You have come to the mediator of the new covenant, and to the sprinkling of blood, which speaks better than that of Abel (Heb 12:24). To obtain glory: I desire that where I am, they also may be with me, that they may see my glory, which you have given me (John 17:24).