Seventh-day Adventist Bible CommentaryJeremiah 18

The word. This message is undated. However, there seems to be a close connection between ch. 18 and ch. 19, and thus the date of this message would probably be 605/04 B.C. (see on ch. 19:1).

Ellen G. White

The wheels. Literally, “the two wheels.” Certain ancient wheels were constructed with two stone discs revolving one above the other. The lower one was for the purpose of propelling the machine with the feet; the upper one held the lump of clay that the potter’s hands fashioned as it revolved.

Marred. Literally, “ruined” (see on ch. 13:7). He made it again. That is, he remolded it into another vessel.

Cannot I do with you? God here speaks to Israel, not as individuals and not with respect to personal salvation, but as a nation and in terms of its covenant relationship with Him (see v. 7). All God’s dealings with Israel in ages past had been based on the call of Israel to serve as the custodian of His revealed will (Rom. 3:1, 2) and to be His special instrument for the salvation of the world (Gen. 12:1–3; Deut. 4:6–9, 20; 7:6–14; see pp. 26, 27). God had clearly set before His people the fact that strict obedience on their part was prerequisite to His blessing them and making them a blessing to others (Deut. 28:1– 14), and that disobedience would inevitably bring a curse and the eventual rejection of Israel as His chosen nation (Deut. 28:15, 63–66). Here, through Jeremiah, God reaffirms what He had already spoken through Moses, and adds a warning that disobedience on their part will invalidate the promises of blessing, and the assurance that sincere repentance will render the threats of rejection ineffective (Jer. 18:7–10). For a statement of the principles on the basis of which God deals with nations, see on Dan. 4:17; see also on Ex. 9:16, 17. As the clay. As a nation Israel had voluntarily entered into the covenant relationship (Ex. 19:3–8 (24:3–8). In so doing they accepted God as their King (see 1 Sam. 8:7), to

direct the affairs of the nation in such a way as to accomplish the salvation of the world through them (see John 4:22; see pp. 26–30). By virtue of their own choice in the matter they became as clay in the hands of the potter. In the days of Jeremiah the “clay was marred in the hand of the potter” (Jer. 18:4), and, as master potter, God would have been justified in discarding them as a nation. But in mercy He was willing to reclaim the worthless clay vessel and to make “it again another vessel” (v. 4). All that had been promised might yet come to pass if they would only learn to love and serve God (Zech. 6:15; cf. Isa. 54:7; Eze. 36:11; 43:10, 11; Micah 6:8; Zech. 10:6; see also pp. 31, 32).

To pluck up. In words that must have reminded Jeremiah of his call to prophetic ministry (ch. 1:10), God affirmed that the destiny of all nations is in His hands (see Ps. 103:19; Dan. 2:20, 21; 4:25).

Turn from their evil. The profound truth is here taught that this is a moral universe, and that nations stand or fall according to their relationship to the moral law. If a nation conducts its affairs uprightly, following the precepts of justice and mercy, it “shall prosper” (Ps. 1:3). If, on the other hand, it becomes tyrannical, gives itself wholly to the material and secular values of life, and disregards the norms of honest national and international dealing, it “shall perish” (see Ps. 1:6). There was still time for Judah to repent. I will repent. See on Gen. 6:6; Joel 2:13.

Of the good. The Jews were not to think that their role as God’s chosen people assured them of continued divine favor, irrespective of whether or not they acted in harmony with the divine will.

Frame Heb. yaṣar, “to form” (see on Gen. 1:1). The word translated “potter” in this chapter is from this root. God is shaping judgment against His people. However, there is still time to “return … every one from his evil way.”

There is no hope. This reply was not actually spoken by the people of Judah, but was the Lord’s representation of what the people were saying in heart and in action. These words are to be understood as expressing, not an attitude of despair, but rather one that defiantly rejects God’s overture of mercy in the previous verse. It is as if the apostates said, “Do not entertain the hope that we will do as you wish” (see ch. 2:25). Imagination. Literally, “stubbornness.”

Ask ye now. See ch. 2:10, 11. Tragically enough, while the heathen had been loyal to their false worship the Israelites had been untrue to God. Virgin. Heb. bethulah (see on Isa. 7:14). This word sets forth strikingly the shame of Israel’s spiritual adultery (Jer. 14:17; Eze. 16).

Will a man leave? The clause may be translated, “Will the snow of Lebanon leave the rock of the field?” The thought conveyed is that the Lord’s strength, in which His people should have trusted, is like the unfailing snow of Lebanon. Be forsaken. Literally, “be plucked up,” that is, be dried up. The streams of much- desired cold water that flowed from distant or foreign heights were never dried up.

They have caused them. A reference to the false prophets and teachers who have led the people astray (see ch. 14:13–18). From the ancient paths. The same as “their ways” just mentioned (“from” is not in the Hebrew), referring to the time-honored faith of the patriarchs (see on ch. 6:16). Leaving the broad “paths,” or ways, to walk in the smaller side “paths” (different in Hebrew from the first “paths”), how could Judah expect to do otherwise than “stumble”?

Desolate. Literally, “a horror.” The coming invasion would cause extreme depopulation. Since “astonished” comes from the same Hebrew root, it is better translated “horrified.” A perpetual hissing. An idiomatic way of expressing continued derision. Wag his head. Better, “shake his head”; not in scorn, but in sympathy for the desolate condition of the land.

East wind. The dread scorching, oppressive, dust-filled wind from the desert (see on Jer. 4:11; cf. Ps. 48:7; Jonah 4:8). Shew them the back. Since the light of God’s “face” was the fullness of joy and peace (see Num. 6:25, 26), to turn away His countenance meant to be left in the shadows of misery. Here it was done in righteous retribution toward those who had turned their back upon the Lord (see Jer. 2:27).

Come. The pointed messages of the prophet aroused the sullen hostility of the people, which broke out in open hatred, and they sought to kill Jeremiah (see ch. 11:21). For the law shall not perish. In self-deception the people believed that the popular priest and prophets had given them sufficient instruction in the law, and that they could trust in this instruction despite Jeremiah’s warnings of the coming crisis. It is likely that the condition revealed in this verse provided the background for the conspiracy of Pashur (see ch. 20:1–3).

Digged a pit. A graphic figure representing the prophet’s enemies as so resentfully hostile to him that they would trap him in a pit like a wild beast. My soul. Used idiomatically for “me” (see on Ps. 16:10). I stood before thee. Here referring particularly to the prophet’s unsuccessful entreaties for his people (see chs. 14; 15). The Apocryphal (and semihistorical) book of 2 Maccabees makes this interesting observation regarding Jeremiah’s prayers of intercession: “Then Onias answered, saying, This is a lover of the brethren, who prayeth much for the people, and for the holy city, to wit, Jeremias the prophet of God” 2Macc. 15:14).

Deliver up their children. For an explanation of the seemingly vengeful tone of vs. 21–23 see on imprecatory psalms, Vol. III, p. 624.

Let a cry be heard. When the people rejected God’s offers of mercy, there was nothing to do but to let Jerusalem be taken by the Babylonians, who would inflict upon its citizens an invader’s cruelty (see 2 Kings 8:12; Hosea 13:16). The Assyrian sculptures that have been preserved reveal all too plainly the terrible fate that awaited prisoners of war in those ancient times. Snares. Those used by bird hunters (see Ps. 140:5; 142:3).

Forgive not. See on v. 21.