TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 19:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
The corruption of man having made it necessary that precept should be upon precept, and line upon line (so unapt are we to receive, and so very apt to let slip, the things of God), the grace of God has provided that there shall be, accordingly, precept upon precept, and line upon line, that those who are irreclaimable may be inexcusable. For this reason the prophet is here sent with a message to the same purport with what he had often delivered, but with some circumstances that might make it the more taken notice of, a thing which ministers should study, for a little circumstance may sometimes be a great advantage, and those that would win souls must be wise.
I.He must take of the elders and chief men, both in church and state, to be his auditors and witnesses to what he said - the ancients of the people and the ancients of the priests, the most eminent men both in the magistracy and in the ministry, that they might be faithful witnesses to record, as those Isa 8:2. It is strange that these great men should be at the beck of a poor prophet, and obey his summons to attend him out of the city, they know not whither and they knew not why. But, though the generality of the elders were disaffected to him, yet it is likely that there were some few among them who looked upon him as a prophet of the Lord, and would pay this respect to the heavenly vision. Note, Persons of rank and figure have an opportunity of honouring God, by a diligent attendance on the ministry of the word and other divine institutions; and they ought to think it an honour, and no disparagement to themselves, yea, though the circumstances be mean and despicable. It is certain that the greatest of men is less than the least of the ordinances of God.
II.He must go to the valley of the son of Hinnom, and deliver this message there; for the word of the Lord is not bound to any one place; as good a sermon may be preached in the valley of Tophet as in the gate of the temple. Christ preached on a mountain and out of a ship. This valley lay partly on the south side of Jerusalem, but the prophet's way to it was by the entry on the east gate - the sun gate (Jer 19:2), so some render it, and suppose it to look not towards the sun-rising, but the noon sun - the potter's gate, so some. This sermon must be preached in that place, in the valley of the son of Hinnom,
1.Because there they had been guilty of the vilest of their idolatries, the sacrificing of their children to Moloch, a horrid piece of impiety, which the sight of the place might serve to remind them of and upbraid them with.
2.Because there they should feel the sorest of their calamities; there the greatest slaughter should be made among them; and, it being the common sink of the city, let them look upon it and see what a miserable spectacle this magnificent city would be when it should be all like the valley of Tophet. God bids him go thither, and proclaim there the words that I shall tell thee, when thou comest thither; whereby it appears (as Mr. Gataker well observed) that God's messages were frequently not revealed to the prophets before the very instant of time wherein they were to deliver them.
III.He must give general notice of a general ruin now shortly coming upon Judah and Jerusalem, Jer 19:3.
He must, as those that make proclamation, begin with an Oyes: Hear you the word of the Lord, though it be a terrible word, for you may thank yourselves if it be so. Both rulers and ruled must attend to it, at their peril; the kings of Judah, the king and his sons, the king and his princes and privy-counsellors, must hear the word of the King of kings, for, high as they are, he is above them. The inhabitants of Jerusalem also must hear what God has to say to them. Both princes and people have contributed to the national guilt and must concur in the national repentance, or they will both share in the national ruin. Let them all know that the Lord of hosts, who is therefore able to do what he threatens, though he is the God of Israel, nay, because he is so, will therefore punish them in the first place for their iniquities (Amo 3:2): He will bring evil upon this place (upon Judah and Jerusalem) so surprising, and so dreadful, that whosoever hears it, his ears shall tingle; whosoever hears the prediction of it, hears the report and representation of it, it shall make such an impression of terror upon him that he shall still think he hears it sounding in his ears and shall not be able to get it out of his mind. The ruin of Eli's house is thus described (Sa1 3:11), and of Jerusalem, Kg2 21:12.
IV.He must plainly tell them what their sins were for which God had this controversy with them, Jer 19:4, Jer 19:5.
They are charged with apostasy from God (They have forsaken me) and abuse of the privileges of the visible church, and which they had been dignified - They have estranged this place. Jerusalem (the holy city), the temple (the holy house), which was designed for the honour of God and the support of his kingdom among men, they had alienated from those purposes, and (as some render the word) they had strangely abused. They had so polluted both with their wickedness that God had disowned both, and abandoned them to ruin. He charges them with an affection for and the adoration of false gods, such as neither they nor their fathers have known, such as never had recommended themselves to their belief and esteem by any acts of power or goodness done for them or their ancestors, as that God had abundantly done whom they forsook; yet they took them at a venture for their gods; nay, being fond of change and novelty, they liked them the better for their being upstarts, and new fashions in religion were as grateful to their fancies as in other things. They also stand charged with murder, wilful murder, from malice prepense: They have filled this place with the blood of innocents. It was Manasseh's sin (Kg2 24:4), which the Lord would not pardon. Nay, as if idolatry and murder, committed separately, were not bad enough and affront enough to God and man, they have put them together, have consolidated them into one complicated crime, that of burning their children in the fire to Baal (Jer 19:5), which was the most insolent defiance to all the laws both of natural and revealed religion that ever mankind was guilty of; and by it they openly declared that they loved their new gods better than ever they loved the true God, though they were such cruel task-masters that they required human sacrifices (inhuman I should call them), which the Lord Jehovah, whose all lives and souls are, never demanded from his worshippers; he never spoke of such a thing, nor came it into his mind. See Jer 7:31.
V.He must endeavour to affect them with the greatness of the desolation that was coming upon them.
He must tell them (as he had done before, Jer 7:32) that this valley of the son of Hinnom shall acquire a new name, the valley of slaughter (Jer 19:6), for (Jer 19:7) multitudes shall fall there by the sword, when either they sally out upon the besiegers and are repulsed or attempt to make their escape and are seized: They shall fall before their enemies, who not only endeavour to make themselves masters of their houses and estates, but have such an implacable enmity to them that they seek their lives; they thirst after their blood, and, when they are dead, will not allow a cartel for the burying of the slain, but their carcases shall be meat for the fowls of the heaven and beasts of the earth. What a dismal place will the valley of Tophet be then! And as for those that remain within the city, and will not capitulate with the besiegers, they shall perish for want of food, when first they have eaten the flesh of their sons and daughters, and dearest friends, through the straitness wherewith their enemies shall straiten them, Jer 19:9. This was threatened in the law as an instance of the extremity to which the judgments of God should reduce them (Lev 26:29, Deu 28:53) and was accomplished, Lam 4:10. And, lastly, the whole city shall be desolate, the houses laid in ashes, the inhabitants slain or taken prisoners; there shall be no resort to it, nor any thing in it but what looks rueful and horrid; so that every one that passes by shall be astonished (Jer 19:8), as he had said before, Jer 18:16. That place which holiness had made the joy of the whole earth sin had made the reproach and shame of the whole earth.
VI.He must assure them that all their attempts to prevent and avoid this ruin, so long as they continued impenitent and unreformed, would be fruitless and vain (Jer 19:7): I will make void the counsel of Judah and Jerusalem (of the princes and senators of Judah and Jerusalem) in this place, in the royal palace, which lay on the south side of the city, not far from the place where the prophet now stood. Note, There is no fleeing from God's justice but by fleeing to his mercy. Those that will not make good God's counsel, by humbling themselves under his mighty hand, shall find that God will make void their counsel and blast their projects, which they think ever so well concerted for their own preservation. There is no counsel or strength against the Lord.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Chapter 19, verses 1 and following) Thus says the Lord: Go, and take the potter's earthen bottle, and take of the ancients of the people, and of the ancients of the priests, and go forth into the valley of the son of Ennom, which is by the entry of the earthen gate (or Charsith); and there you shall proclaim (or cry out, or read) the words that I shall speak to you, and you shall say: Hear the word of the Lord, kings of Judah, and inhabitants of Jerusalem. For the potter's bottle, which is called 'Bocboc' in Hebrew, the Septuagint translated it as 'doliolum', and for the earthen gate, Aquila, Symmachus, and Theodotion put the Hebrew word 'Harsith'. For this, the Septuagint, according to their custom of aspirating the letter 'Heth', added the Greek letter 'Chi', so that they would say 'Charsith' instead of 'Arsith', just as they say 'Chebron' for 'Hebron', and 'Jericho' for 'Jeriho'. But divine Scripture wants to instruct the people not only with their ears, but also with their eyes. For what is seen is more retained in the mind than what is heard: 'Take,' he says, 'your little bottle or earthenware jar as a witness, and go out to the valley of the sons of Hinnom, of which we have spoken before, where there is a temple of Baal, and a grove, and a grove irrigated by Siloam's springs. The valley itself, he says, is next to the gate, which in Hebrew is called Harsith, that is, earthenware.' And you will proclaim, or read there the words that I speak to you: so that they may hear what I am going to say. And as we have already said, you will proclaim, and cry out, and read it, because the Hebrew word Carath (), signifies these three things. And she wants both the kings of Judah to hear, and the inhabitants of Jerusalem, that is, both the royal lineage, and the whole people, so that those who refuse to listen may be without excuse.
Sometimes Holy Scripture may, by an improper use of terms, employ the term “evils” in place of “affliction”—not that these are properly and in their nature evils, but because they are imagined to be evils by those on whom they are brought for their good. For when divine judgment is reasoning with human beings, it must speak with human language and feelings. For when a doctor for the sake of health with good reason either cuts or cauterizes those who are suffering from the inflammation of ulcers, it is considered an evil by those who have to bear it. Nor are the spur and the whip pleasant to a restive horse. Moreover, all chastisement seems at the moment to be a bitter thing to those who are chastised, as the apostle says: “Now all chastisement for the present indeed seems not to bring with it joy but sorrow; but afterwards it will yield the most peaceful fruits of righteousness to those who are exercised by it,” and “whom the Lord loves he chastens, and scourges every son whom he receives; for what son is there whom the father does not correct?” And so evils are sometimes used to stand for afflictions, as where we read, “And God repented of the evil that he had said that he would do to them and did it not.” And again: “For you, Lord, are gracious and merciful, patient and very merciful and ready to repent of the evil,” that is, of the sufferings and losses that you are forced to bring on us as the reward of our sins.And another prophet, knowing that these are profitable to some, and certainly not through any jealousy for their safety but with an eye to their good, prays thus: “Add evils to them, O Lord, add evils to the proud of the earth”; and the Lord says, “See, I will bring evils on them,” that is, sorrows and losses, with which they shall for the present be chastened for their soul’s health, and so they shall at length be driven to return and hurry back to me whom in their prosperity they scorned. And so we cannot in any way assert that these afflictions were originally evil, for they are good for many and ultimately offer occasions for eternal bliss. Therefore (to return to the question raised), all those things that are thought to be brought on us as evils by our enemies or by any other people should not be counted as evils but as things indifferent. For in the end they will not be what he thinks who brought them on us in his rage and fury, but what he makes them who endures them. And so when death has been brought on a saint, we ought not to think that an evil has happened to him but something indifferent. It is an evil to a wicked person, while to the good it is rest and freedom from evils. “For death is rest to one whose way is hidden.” And so a good person does not suffer any loss from these evils because he suffers nothing strange, but by the crime of an enemy he only receives (and not without the reward of eternal life) that which would have happened to him in the course of nature and pays the debt of human death, which must be paid by an inevitable law, with the interest of a most fruitful suffering and the recompense of a great reward.
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Summary
Jeremiah 19:3 delivers a solemn and severe prophetic declaration from the LORD, conveyed through His prophet Jeremiah, directly addressing the reigning kings of Judah and all the inhabitants of Jerusalem. This verse announces an impending, catastrophic judgment upon the city and its people—a disaster so utterly profound, unprecedented, and horrifying that all who hear of it will be struck with overwhelming shock and dread, causing a visceral, almost painful, tingling sensation in their ears. It stands as a pivotal moment within the "potter's flask" prophecy, symbolizing the irreparable breaking and desolation of Jerusalem due to its persistent idolatry, covenant unfaithfulness, and rebellion against the living God.
Context
Literary Context
Jeremiah 19:3 is an integral and climactic part of a dramatic prophetic act initiated by God in Jeremiah 19:1. The preceding chapter, Jeremiah 18, uses the powerful metaphor of a potter and clay to illustrate God's sovereign right to shape, reshape, or even shatter a nation based on its response of repentance or rebellion. Chapter 19 escalates this imagery from the potential reshaping of clay to the irreversible shattering of a finished vessel. Jeremiah is commanded to take a potter's earthenware flask to the Valley of Hinnom (Tophet), a notorious site of horrific pagan worship and child sacrifice. The public proclamation in verse 3, delivered with divine authority to the nation's leaders and populace, sets the stage for the symbolic shattering of the flask in Jeremiah 19:10-11, powerfully demonstrating the finality and irreversible nature of the coming judgment. This immediate context emphasizes that God's patience has reached its limit, and a point of no return has been reached for Judah.
Historical & Cultural Context
The prophecy in Jeremiah 19 is set during the tumultuous twilight years of the Kingdom of Judah, most likely during the reign of King Jehoiakim or Zedekiah, a period characterized by profound spiritual apostasy, political intrigue, and national instability. Jerusalem and Judah found themselves precariously positioned between the ascendant Neo-Babylonian Empire and the declining power of Egypt. Despite repeated, fervent warnings from prophets like Jeremiah, the people—from the kings and priests to the common citizens—persisted in rampant idolatry, social injustice, and flagrant covenant unfaithfulness. The Valley of Hinnom (Gehenna), specifically identified as Tophet in Jeremiah 19:6, was a horrifying location where Judah had adopted the abhorrent practice of child sacrifice to pagan deities like Molech, a profound and direct violation of God's explicit law (e.g., Deuteronomy 18:10). This deeply entrenched cultural context of egregious sin and spiritual rebellion provides the grim backdrop and ultimate justification for the severity of the "evil" (calamity) that God promises to bring upon the place.
Key Themes
This verse profoundly contributes to several overarching theological and narrative themes prevalent throughout the book of Jeremiah. Firstly, it powerfully underscores the theme of Divine Sovereignty and Justice. The declaration "Thus saith the LORD of hosts, the God of Israel" asserts God's absolute authority over human history and His unwavering commitment to righteousness and justice. He is revealed not as a passive observer but as an active, omnipotent agent who will execute righteous judgment against sin. Secondly, it highlights the theme of Unheeded Warnings and the Inevitable Consequences of Rebellion. Jeremiah's entire prophetic ministry was marked by persistent, heartfelt calls to repentance that were largely ignored by Judah's leadership and people, making this prophecy a poignant culmination of God's long-suffering patience reaching its decisive limit. The "evil" (calamity) is presented as the direct, inescapable consequence of Judah's persistent covenant unfaithfulness, echoing the solemn warnings of curses for disobedience found throughout the Mosaic covenant (e.g., Leviticus 26:14-39 and Deuteronomy 28:15-68). Finally, the vivid phrase "his ears shall tingle" conveys the profound theme of Overwhelming Shock and Horror at the sheer magnitude and unprecedented nature of the impending disaster, emphasizing its terrifying and unforgettable impact.
Exposition and Analysis
Key Word Analysis
Translated as "word," this Hebrew term is far more encompassing than a simple utterance. It signifies a divine pronouncement, a decree, a matter, or even a tangible thing or affair. In this context, it is the authoritative, effective, and binding "word of the LORD," carrying the full weight of God's sovereign will and purpose, which will inevitably come to pass. It is not merely information but a powerful declaration that actively shapes and determines reality, ensuring the certainty of the announced judgment.
While raʻ can indeed denote moral wickedness, in Jeremiah 19:3, it specifically refers to calamity, disaster, misfortune, or distress. It is the devastating consequence of sin, the just judgment that God brings upon a rebellious people. It signifies widespread suffering, destruction, and hardship that will befall Jerusalem, not an inherent moral flaw in the city itself, but the severe and deserved outcome of its persistent moral choices and covenant violations.
This vivid and evocative verb describes a physical sensation of vibrating, rattling, or ringing, often associated with intense shock, fear, or profound astonishment. When applied to the ears, it conveys an overwhelming, almost painful, and deeply unsettling reaction to an astonishingly horrific piece of news. It graphically emphasizes the profound and visceral impact the news of Jerusalem's utter destruction will have on those who hear it, signifying a deep-seated horror, disbelief, and a sense of utter dread.
Verse Breakdown
"And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem"
This opening command establishes the divine origin and absolute authority of the message, emphasizing that Jeremiah is merely the faithful messenger. The direct address to "kings of Judah" and "inhabitants of Jerusalem" signifies that the message is for all strata of society, from the highest political and religious leadership to the common people, underscoring their collective responsibility and impending shared fate. It is a direct, public summons to immediate and serious attention, leaving no room for misunderstanding or evasion.
"Thus saith the LORD of hosts, the God of Israel"
This powerful divine self-identification reinforces the absolute sovereignty, omnipotence, and covenant faithfulness of the speaker. "LORD of hosts" (YHWH Sabaoth) portrays God as the supreme commander of celestial armies, capable of executing His will with irresistible and overwhelming force. "The God of Israel" highlights His unique, covenantal relationship with His people, emphasizing that this severe judgment comes from the very God they have repeatedly betrayed, underscoring the covenantal nature of their rebellion and its dire consequences.
"Behold, I will bring evil upon this place"
The interjection "Behold" (Hinnēh) functions as an urgent call for immediate and profound attention, signaling a momentous and undeniable truth. The declaration "I will bring evil" is a direct, active, and unequivocal statement of divine judgment. "Evil" here refers to devastating calamity, disaster, and destruction, not moral depravity. God Himself is presented as the active agent of this impending catastrophe upon "this place," referring specifically to Jerusalem and Judah, the very heart of their nation, religious life, and covenant identity.
"the which whosoever heareth, his ears shall tingle"
This climactic and graphic phrase vividly describes the overwhelming, unprecedented, and shocking nature of the coming disaster. The news of Jerusalem's utter desolation will be so extraordinarily horrific and devastating that it will evoke a physical, visceral reaction of dread, astonishment, and terror in all who hear it. It powerfully emphasizes the unparalleled severity, traumatic impact, and unforgettable nature of the divine judgment, leaving a lasting impression of profound horror and disbelief.
Literary Devices
Jeremiah 19:3 masterfully employs several powerful literary devices to convey its urgent, authoritative, and severe message. The most striking is Hyperbole, evident in the phrase "his ears shall tingle." While describing a physical sensation, it is used to exaggerate the profound and visceral shock, horror, and disbelief that will grip anyone who hears of the impending, unprecedented catastrophe. This vivid, almost painful, imagery emphasizes the overwhelming scale and devastating impact of God's judgment. The repeated use of the Divine Oracle Formula ("Thus saith the LORD of hosts, the God of Israel") serves to underscore the absolute authority, divine origin, and irrefutable certainty of the message, leaving no doubt that this is God's own solemn pronouncement, not merely Jeremiah's personal opinion or prediction. Furthermore, the verse utilizes Direct Address, specifically calling out "O kings of Judah, and inhabitants of Jerusalem," which creates a sense of immediate confrontation and personal accountability for the entire audience, ensuring they understand the message is directly and inescapably for them. The broader context of the chapter also functions as a Symbolic Act, where the breaking of the potter's flask (implied by this verse's position within the narrative) serves as a potent visual metaphor for the complete and irreparable destruction of Jerusalem, making the abstract concept of divine judgment tangible, terrifying, and unforgettable.
Theological and Thematic Connections
Jeremiah 19:3 stands as a stark and sobering reminder of God's unwavering justice, holiness, and righteous wrath against sin, demonstrating unequivocally that divine patience has limits when confronted with persistent rebellion and idolatry. It reveals a God who is neither distant nor indifferent but actively engaged in upholding the moral order of His creation, holding nations and individuals accountable for their actions. The "evil" (calamity) God brings is not arbitrary or capricious but a direct, just, and inevitable consequence of Judah's profound covenant unfaithfulness, particularly their abhorrent practices like child sacrifice. This verse powerfully underscores the timeless biblical principle that sin, left unrepented and unaddressed, inevitably leads to devastating consequences, highlighting the seriousness of God's warnings and the grave implications of rejecting His revealed word. It serves as a powerful testament to the truth that God's boundless love does not negate His perfect justice; rather, His justice is an essential and necessary expression of His holy and righteous character.
Reflection and Application
Jeremiah 19:3 serves as a profound and sobering call to introspection and spiritual vigilance for believers today. It powerfully reminds us that God's character remains consistent throughout history: He is eternally both merciful and just. While we now live under the New Covenant of grace, the enduring spiritual principles of sowing and reaping, the seriousness of sin, and the necessity of repentance remain profoundly relevant. This verse challenges us to diligently examine our own lives, our families, and our communities for any forms of spiritual complacency, subtle or overt idolatry (such as prioritizing worldly success, comfort, or personal desires above God's will), or a casual disregard for God's revealed truth in Scripture. It compels us to heed divine warnings found in the Bible, understanding that persistent disobedience, even within a gracious era, can lead to painful and destructive consequences—not as God's arbitrary punishment, but as the natural and divinely ordained outcome of turning away from His life-giving path. Ultimately, this passage calls us to cultivate a heart of genuine repentance, unwavering obedience, and profound reverence for the LORD, recognizing His ultimate authority and the transformative, often challenging, impact of His word, whether it brings blessing or, in His wisdom, allows for judgment.
Questions for Reflection
FAQ
What does "his ears shall tingle" mean in this context?
The phrase "his ears shall tingle" is a vivid and powerful Hebrew idiom that describes an overwhelming sensation of intense shock, dread, and profound horror. It signifies that the news of the impending judgment and utter destruction upon Jerusalem will be so appalling, unprecedented, and devastating that it will cause a physical, visceral, almost painful reaction in anyone who hears it. It conveys a profound sense of astonishment, terror, and disbelief at the sheer magnitude of the calamity, implying that the news will be almost unbearable to comprehend or hear. This striking imagery is also used in 1 Samuel 3:11 to describe the reaction to God's judgment on Eli's house.
Does God "bring evil" in the sense of moral wickedness?
No, in Jeremiah 19:3, the Hebrew word for "evil" (H7451, raʻ) refers specifically to calamity, disaster, misfortune, or distress, not moral wickedness or depravity. God is inherently holy and righteous and is never the author of moral evil. However, He is absolutely sovereign over all circumstances and can, in His perfect justice, bring about devastating consequences as a just judgment for a nation's persistent sin, rebellion, and covenant unfaithfulness. This "evil" is therefore the divinely ordained and natural outcome of Judah's unfaithfulness to its covenant with the LORD, as solemnly warned throughout the Law (e.g., Deuteronomy 28).
Christ-Centered Fulfillment
While Jeremiah 19:3 speaks of a terrifying and irreversible judgment upon ancient Judah, its ultimate Christ-centered fulfillment is profoundly realized in the cosmic and ultimate judgment of sin that justly fell upon Jesus Christ on the cross. The "evil" (calamity and destruction) that God brought upon "this place" (Jerusalem) for its deep-seated rebellion and idolatry foreshadows the far greater "evil" of divine wrath that the innocent Lamb of God willingly endured to redeem a sinful humanity. Just as the news of Jerusalem's utter destruction would make ears tingle with horror, the cosmic horror of humanity's sin and its just recompense were fully absorbed and exhausted by Christ, who "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). His sacrificial death on Calvary, outside the city gates of Jerusalem, was the ultimate act where the full measure of God's righteous judgment against sin was poured out, not on a rebellious city for its temporal destruction, but on the sinless Son for eternal salvation. This unparalleled act offers salvation and peace to all who heed the new "word of the LORD" embodied in Jesus Christ (Hebrews 1:1-3), thereby escaping the eternal "tingling" of judgment and receiving reconciliation with God (Romans 3:23-26).