Jeremiah 19:1

We see that the Prophet was sent by God to shew the people that there was no firmness in that state of which hypocrites boasted; for God, who had favored the people of Israel with singular benefits, did no less retain them in his own possession than the potter. The Prophet had before shewn to the Jews that the potter formed his vessels as he pleased, and also, that when he had taken the clay and the vessel did not please him, he formed another. This prophecy has a similar import, yet it is different, as we shall presently see. The Prophet is here bidden to buy an earthen vessel of the potter, and at the meeting of the people to break it, that all might understand that they were like earthen vessels, and that being thus admonished of their fragility, they might no longer be proud, as though they possessed a firm and perpetual state of happiness.

The main object of the two visions is, however, the same: for the Jews thought that they were not subject to the common lot of men, because they had been chosen as a peculiar people; nor would they have gloried in vain with regard to that inestimable privilege, had there been a mutual agreement between God and them; but as they were covenant-breakers, their glorying was vain and foolish, in thinking that God was bound to them. For what right had they to claim this privilege? God indeed had adopted the whole race of Abraham, but there was a condition introduced,

“Walk before me and be perfect.” (Genesis 17:2)

When they all had become apostates, the covenant, as to them, was abolished. Then God could not have been called, as it were, to an account, as though he had violated his covenant with them, for he owed them nothing. They had become aliens; for through their wickedness and perfidy they had departed from him. God then designed to show how vain and how false was their confidence, when they said, “We are a holy race, we are God’s heritage;” because they had wholly departed from the covenant which God had made with their fathers.

But in the form adopted, as I have said, there is some difference. The Prophet had before introduced the potter to shew that there was no less power in God than in a mortal man, because we are before him as the clay, so that he can form and destroy his vessels as he pleases: but here the Prophet shews, that though the Jews had been formed for a time, and so formed as to have been like an excellent and a beautiful vessel, yet it was not a perpetual condition. And it is probable that when they had heard that God could, like the potter, form and re-form them, they had devised an evasion, according to what men usually do who deal sophistically with God, — “O, be it so, the potter can from the same clay form both a precious and a worthless vessel; but we are the precious vessel, and God has given us that form; for when he made a covenant with Abraham, he adorned him with this singular distinction: he afterwards brought our fathers out of Egypt, and then there was a better form added; and since at length he raised a kingdom among us with this promise, that the throne of David would be perpetual, it cannot possibly be otherwise than that we are to continue in our state.” Hence the Prophet expresses here more than in the former prophecy, that not only God had the power of a potter in forming his vessels, but that when the vessel is already formed and possesses great splendor, it can again be broken: he stated this lest the Jews should object by saying, that the state in which they were under David and his posterity would be perpetual. He says, “This is nothing: for the earthen vessel, though splendid and elegant in its form, can yet be broken in the third or fourth year no less than at the time when it is formed, and can be broken for ever,” according to what is afterwards implied by the similitude.

We shall proceed now to the words: he says, Go and get for thee an earthen vessel. The Rabbins think the name given to the vessel to be factitious, as the grammarians say, that is, made from its sound; for it appears to have been a flagon or a bottle; and as the bottle has a narrow mouth, it makes this sound, בקבק bakbuk, when we drink from it; and hence they think the name is derived. There is, however, no ambiguity as to the thing itself, that the word means a bottle, not only made of earth, but also either of glass or of wood. By adding the word חרש cheresh, he specifies what but בקבק, bekbek, is a general word. He then adds what is literally, From the elders, and interpreters think that the words “bring with thee” are to be understood; and as to the sense I agree with them, for we shall hereafter see, that in the presence of those who went with him he broke the vessel: it then follows that the elders here spoken of were taken by Jeremiah as his companions; but as מ mem, sometimes means “with,” as in the fifty-seventh chapter of Isaiah, (Isaiah 57:8)

“and made thee a covenant with them, מהם ”

I take it to be of the same meaning here; and this is doubtless suitable here, for he was to go with the elders of the people and with the elders of the priests (211)

“Thus saith Jehovah, go and get; bottle from the maker of earthenware, and some of the elders of the people and of the elders of the priests.”

The מ, of, or from, before elders, implies a part; and it is the idiom of the language not to put in “some,” — “get (or take) from the elders,” etc. He was first to get the bottle, and then some of the elders. The Vulgate very strangely represents the Prophet as taking the bottle from the elders, omitting the ו, and as taking it from both elders! — Ed