TRV
Translation
King James Version
Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet:
Complete Jewish Bible
That is what I will do to this place,' says ADONAI 'and to its inhabitants; I will make it like Tofet.
Berean Standard Bible
This is what I will do to this place and to its residents, declares the LORD. I will make this city like Topheth.
American Standard Version
Thus will I do unto this place, saith Jehovah, and to the inhabitants thereof, even making this city as Topheth:
World English Bible Messianic
Thus will I do to this place, says the LORD, and to its inhabitants, even making this city as Topheth:
Geneva Bible (1599)
Thus will I doe vnto this place, sayth the Lord, and to the inhabitantes thereof, and I will make this citie like Topheth.
Young's Literal Translation
so I do to this place--an affirmation of Jehovah--and to its inhabitants, so as to make this city as Tophet;
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Commentary on Jeremiah 19 verses 10–15
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 foregoing verses 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 (Jer 19:1), and, when he had delivered his message, he was to break the bottle to pieces (Jer 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, Jer 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 (Psa 2:9, Rev 2:27), but now Jerusalem's doom, Isa 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 Tolphet, 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 (Jer 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 (Kg2 23:10) of Josiah's defiling Tophet, because it had been abused to idolatry, which he did (as should seem, Jer 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 (Jer 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 (Act 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 (Zep 1:5), and of altars on the top of the upper chamber of Ahaz, Kg2 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, Jer 19:14, Jer 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–15. Public domain.
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Commentary on Jeremiah
(Verse 12.) And they will bury (or be buried) in Topheth, because there is no other place to bury. Thus I will do to this place, says the Lord, and to its inhabitants, and I will make this city like Topheth (or like ruins), and the houses of Jerusalem and the houses of the kings of Judah will be like Topheth (or like ruins). But what is inserted in the Septuagint: All the houses of the kings of Judah, like Topheth, is not found in the Hebrew. And it follows:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 19:12 serves as a chilling and climactic pronouncement of divine judgment against Jerusalem and its inhabitants, delivered by the prophet Jeremiah following a symbolic act of breaking a potter's flask. This verse unequivocally declares that the Lord will render the entire city as defiled, desolate, and abhorrent as Tophet, the infamous site of child sacrifice to Molech. It underscores the certainty and severity of God's righteous wrath due to Judah's persistent idolatry, moral corruption, and covenant infidelity, signaling an irreversible ruin that directly mirrors the abominations they committed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 19:12 employs several potent literary devices to convey its stark message of impending judgment. The most prominent is Simile, explicitly stated in the phrase "make this city as Tophet." This comparison is not merely descriptive but profoundly condemnatory, equating the once-holy city of Jerusalem with the most defiled and abhorrent place in Judah, the very site of child sacrifice. This Symbolism of Tophet itself is crucial; it represents the ultimate depth of human depravity and the corresponding severity of divine wrath. By declaring that Jerusalem will become "as Tophet," God proclaims that the entire city will be reduced to a state of moral and physical corruption, filled with death and desolation, mirroring the very abominations committed there. The declaration "saith the LORD" functions as a Divine Pronouncement, lending absolute authority and inevitability to the prophecy. This formula emphasizes that the judgment is not a human prediction but a decree from the sovereign God, ensuring its certain fulfillment. Furthermore, there is a profound element of Irony and Poetic Justice at play: the place where they committed their most detestable sins will become the very image of their punishment, transforming their pride into public shame and their idolatrous altars into a literal graveyard.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 19:12 profoundly illustrates God's unyielding justice and the severe, inescapable consequences of covenant infidelity, particularly the heinous practices of idolatry and child sacrifice. It reveals that God's patience has definitive limits, and His absolute holiness demands a righteous response to such profound moral and spiritual corruption. The chilling comparison to Tophet signifies not just physical destruction but deep spiritual defilement and utter abandonment by God, serving as a stark reminder that sin, especially that which involves the shedding of innocent blood and the rejection of God's exclusive worship, inevitably leads to ultimate desolation. This judgment serves as a terrifying demonstration of God's unwavering commitment to His own character and His covenant, even if it means bringing devastating judgment upon His chosen people when they persistently rebel against His commands.
REFLECTION AND APPLICATION
Jeremiah 19:12 serves as a chilling and urgent reminder of the profound gravity of sin and the certainty of divine judgment. It compels us to confront the uncomfortable reality that God is not indifferent to human rebellion, especially when it involves the shedding of innocent blood or the perversion of true worship. For us today, while we may not engage in literal child sacrifice, the "spirit of Tophet" can subtly manifest in our lives through the sacrifice of our children's innocence on the altars of worldly ambition, consumerism, social acceptance, or moral compromise. This verse calls us to a radical and honest self-examination, urging us to identify and dismantle any "Tophets" in our own hearts, homes, or communities where we might be sacrificing what is pure, holy, and eternally valuable for what is profane, temporary, and ultimately destructive. It urges us to embrace genuine repentance, to turn wholeheartedly from all forms of idolatry—whether of self, money, power, pleasure, or comfort—and to live lives marked by authentic worship, humble obedience, and unwavering devotion to the One True God. The ultimate lesson is that God's holiness demands purity, and His justice ensures that all unrighteousness will eventually face its reckoning, prompting us to live in reverent fear and humble submission to His will.
Questions for Reflection
FAQ
What was Tophet, and why was it so significant to this prophecy?
Answer: Tophet was a specific, infamous location within the Valley of Hinnom (Gehenna), situated just outside the walls of Jerusalem. It became notorious as the primary site where the people of Judah, particularly during the reigns of wicked kings like Ahaz and Manasseh, engaged in the horrific practice of offering their children as burnt sacrifices to the Ammonite god Molech. This practice was a direct and egregious violation of God's law and a profound act of spiritual apostasy. Its significance to the prophecy in Jeremiah 19:12 lies in its powerful symbolism: by declaring that Jerusalem would become "as Tophet," God was proclaiming that the entire city, once considered holy and a dwelling place for His presence, would be reduced to the same level of abhorrence, defilement, and utter desolation as that cursed place of child sacrifice. It signified complete ruin, filled with unburied corpses, a public monument to divine wrath against their detestable sins.
Does "make this city as Tophet" imply literal burning or just defilement?
Answer: While Tophet was indeed associated with fires (both for the horrific sacrifices and later for burning refuse), the phrase "make this city as Tophet" in Jeremiah 19:12 primarily implies profound defilement, desolation, and a place of death, rather than exclusively literal burning. The Valley of Hinnom, including Tophet, became a place where unburied corpses would lie, and later, a place for burning garbage and dead bodies, making it a potent symbol of utter contempt, ruin, and destruction. So, while fire might be part of the broader imagery (as in the eventual destruction of Jerusalem by the Babylonians), the core meaning is that Jerusalem would become an abhorrent, defiled wasteland, a place of death and public shame, mirroring the spiritual and physical abomination of Tophet itself. It signifies that the city would be rendered unfit for habitation, a place of utter ruin and a perpetual testament to God's righteous judgment.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 19:12 is a stark prophecy of judgment against rebellious Judah, its Christ-centered fulfillment is found in the ultimate judgment upon sin that Jesus Christ bore on the cross, and the new covenant He inaugurated. The profound defilement of Tophet, a place of death, abomination, and divine wrath, foreshadows the ultimate consequence of sin: spiritual death and eternal separation from God. Yet, Christ, the true Lamb of God who takes away the sin of the world, became the perfect, substitutionary sacrifice, bearing the full weight of judgment for our sins so that we might be cleansed from all defilement. He was "made to be sin for us" (2 Corinthians 5:21), experiencing the ultimate desolation and separation from the Father on the cross, a spiritual "Tophet" of divine wrath against sin. Through His sacrificial death and glorious resurrection, Jesus conquered sin and death, offering a path to true spiritual purity and inaugurating a new covenant where hearts are transformed from within, not merely cities destroyed from without (Jeremiah 31:31-34). The Valley of Hinnom, or Gehenna, later became a powerful New Testament symbol for eternal judgment (Mark 9:43-48), a terrifying destiny from which Christ delivers all who believe in Him, offering them eternal life and entrance into a new, undefiled Jerusalem, where God dwells with His people forever (Revelation 21:1-4). Thus, Christ fulfills this prophecy not by bringing a literal Tophet to His people, but by absorbing the judgment of Tophet on Himself, offering redemption and a way to escape the ultimate consequences of sin.