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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
One surviving comment on this verse from the historical church.
(Verse 7 and following) And I will scatter the counsel of Judah and Jerusalem in this place, and I will overthrow them with the sword in the presence of their enemies and those who seek their lives, and I will give their dead bodies as food to the birds of the air and the beasts of the earth. And I will make this city a horror, a hissing, and everyone who passes by it will be astonished and hiss because of all its wounds. And I will feed them with the flesh of their sons and the flesh of their daughters, and everyone shall eat the flesh of his neighbor in the siege and in the distress, with which their enemies and those who seek their lives shall distress them. Although we know that these things also happened to the people in the Babylonian captivity, they are more fully related to the times of the Savior, when they were besieged by Vespasian and Titus, and their city, in the times of Hadrian, collapsed into eternal ashes, so that those who had offered their children to idols were themselves later compelled by the necessity of famine to turn them to the use of food, and the flesh of all creatures of the sky and of the earth was given to them, so that those who had abused the gifts of the Lord into impiety and had sacrificed their own entrails to idols, would make graves of their own children's bellies.
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Summary
Jeremiah 19:8 delivers a stark prophetic declaration from God concerning Jerusalem, foretelling its utter desolation and the profound shock and derision it will evoke among all who witness its ruin. This verse serves as a climactic pronouncement within the "potter's flask" prophecy, emphasizing the severe and unavoidable consequences of Judah's persistent idolatry and covenant unfaithfulness, which will result in a catastrophic downfall so immense that it becomes an object of astonishment and scorn.
Context
Literary Context
Jeremiah 19:8 is embedded within the dramatic "potter's flask" prophecy, spanning Jeremiah 19. The prophet Jeremiah, under divine command, takes an earthenware flask to the Valley of the Son of Hinnom (Topheth) and, before the elders and priests, shatters it. This symbolic act vividly illustrates God's intention to shatter Jerusalem and its inhabitants due to their egregious sins. Verse 8 specifically details the outcome of this divine judgment, describing the city's future state of desolation and the universal reaction it will provoke. The preceding verses detail the specific abominations committed in Jerusalem, particularly the offering of children to Baal, which directly provokes this severe judgment, setting the stage for the pronouncement of irreversible judgment.
Historical & Cultural Context
The prophecy is delivered during a turbulent period in Judah's history, likely under King Jehoiakim's reign (609-598 BC), a time marked by widespread idolatry, social injustice, and a superficial adherence to the Mosaic covenant. The Valley of the Son of Hinnom, also known as Topheth, was a literal valley outside Jerusalem's walls that had become a notorious site for the abhorrent practice of child sacrifice to foreign deities like Molech and Baal, as referenced in Jeremiah 7:31. This location, already defiled by Judah's spiritual apostasy, was chosen by God as the stage for this prophetic act, symbolizing that the very place of their deepest rebellion would become the scene of their most profound judgment. The "plagues" mentioned in the verse refer to the divinely ordained consequences of their sin, including famine, sword, and ultimately, exile at the hands of the Babylonians, a looming threat during Jeremiah's ministry, which would culminate in the destruction of Jerusalem in 586 BC.
Key Themes
This verse powerfully contributes to several overarching themes in Jeremiah and the broader prophetic literature. Foremost is the theme of Divine Judgment and Desolation, where God's righteous wrath is unleashed upon a rebellious people, leading to utter ruin. The city's transformation into "an hissing" and an object of astonishment underscores the theme of Shame and Derision, highlighting how Judah's unfaithfulness would lead to public disgrace among the nations, a reversal of their covenant blessings, as forewarned in Deuteronomy 28:37. Finally, the verse reinforces the theme of Consequences of Persistent Sin, serving as a stark reminder that covenant disobedience, particularly idolatry and moral corruption, inevitably invites severe divine retribution. The "plagues" are the direct, unavoidable outcome of their spiritual adultery, a principle echoed throughout the Old Testament, particularly in the covenant curses outlined in Leviticus 26 and Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
This term refers to Jerusalem, the capital of Judah and the dwelling place of God's temple. The prophecy's focus on the "city" emphasizes the corporate nature of the judgment, impacting not just the physical structures but the entire populace and its identity as a covenant people. The use of ʻîyr here underscores that the judgment is directed at the very heart of Judah's national and religious life, a place once guarded by God's presence now exposed to ruin.
From the root shâmêm (H8074), this word signifies ruin, devastation, and consternation. It implies a state of utter destruction, abandonment, and emptiness, often accompanied by a sense of shock or horror. When applied to Jerusalem, it paints a vivid picture of a once-vibrant city reduced to rubble, devoid of inhabitants, and inspiring dread in those who behold its state, reflecting God's complete withdrawal of protection.
This primitive root means to stun (or intransitively, grow numb), i.e., devastate or (figuratively) stupefy. It conveys a sense of profound shock, awe, or being dumbfounded by an overwhelming and terrible sight. The use of shâmêm indicates that the desolation of Jerusalem would be so extreme and unexpected that it would leave observers utterly bewildered and appalled, a testament to the unprecedented nature of God's judgment.
Verse Breakdown
"And I will make this city desolate"
This clause highlights God's active agency in the impending judgment. It is not merely a consequence of natural events or enemy action, but a direct, sovereign act of divine will, employing the verb sûwm (H7760), "to put" or "to set," emphasizing deliberate action. The "city" (Jerusalem) is the specific target, indicating that the covenant people, despite their privileged status, are not exempt from judgment when they persist in rebellion. The outcome will be complete ruin and emptiness.
"and an hissing;"
This phrase describes the public reaction to Jerusalem's desolation. "Hissing" (Hebrew: shᵉrêqâh, H8322) signifies a sound of derision, scorn, and utter contempt. It suggests that Jerusalem, once a source of pride and a testament to God's presence, will become an object of ridicule and mockery among the nations, a profound reversal of its intended glory and a fulfillment of covenant curses.
"every one that passeth thereby shall be astonished and hiss"
This expands on the previous clause, emphasizing the universality and intensity of the reaction. "Every one that passeth thereby" (Hebrew: ʻâbar, H5674, "to cross over" or "pass by") implies that even casual observers or travelers will be struck by the unprecedented nature of the catastrophe. Their "astonishment" (Hebrew: shâmêm, H8074) speaks to their profound shock and bewilderment, while their "hissing" (Hebrew: shâraq, H8319) reiterates the scornful and derisive response to such a spectacular downfall, signifying a deep sense of moral outrage and disdain.
"because of all the plagues thereof."
This final clause provides the explicit reason for the judgment. The "plagues" (Hebrew: makkâh, H4347) refer to the cumulative and devastating consequences of Judah's sins—the divine punishments in the form of famine, sword, pestilence, and captivity. This underscores the principle of divine justice, where judgment is a direct and proportional response to persistent unfaithfulness and rebellion against God's covenant, demonstrating that God's actions are always just and warranted.
Literary Devices
Jeremiah 19:8 employs several potent literary devices to convey its message with striking force. Symbolism is central, as the entire prophecy of the shattered flask (Jeremiah 19:1-11) serves as a vivid, tangible symbol of Jerusalem's impending, irreversible destruction. The desolation itself becomes a powerful symbol of divine abandonment and the catastrophic consequences of sin. Auditory Imagery is powerfully utilized through the repeated mention of "hissing," which is an example of Onomatopoeia. This sound evokes a visceral sense of scorn, derision, and shock, allowing the audience to "hear" the contempt that will be directed at the ruined city. Furthermore, the phrase "every one that passeth thereby" employs Hyperbole or Intensification, emphasizing the widespread and undeniable nature of Jerusalem's downfall and the universal reaction it will provoke, underscoring the magnitude of the calamity. The verse also functions as a direct Prophetic Declaration, characterized by its authoritative tone and the explicit "I will make" from God, highlighting the divine certainty and sovereignty of the judgment.
Theological and Thematic Connections
Jeremiah 19:8 profoundly illustrates God's unwavering commitment to justice and the severe consequences of covenant infidelity. It reveals that God, though merciful and patient, will not tolerate persistent rebellion and idolatry among His chosen people. The desolation of Jerusalem serves as a stark testament to the principle that blessings are contingent upon obedience, and severe judgment awaits those who willfully reject divine commands and embrace wickedness. This prophetic warning underscores God's holiness and His ultimate sovereignty over nations, demonstrating that He holds even His own people accountable for their actions, ensuring that sin does not go unpunished. The public spectacle of Jerusalem's ruin also highlights the theological truth that a nation's spiritual health impacts its physical and political destiny, as their unfaithfulness brought about national catastrophe.
Reflection and Application
Jeremiah 19:8 stands as a timeless and sobering warning about the profound and public consequences of persistent sin and rebellion against God. For individuals and communities today, it serves as a powerful reminder that neglecting spiritual truth, embracing idolatry (whether of wealth, power, or self), and disregarding God's moral standards will inevitably lead to a form of desolation—spiritual, relational, or even societal. The "hissing" and "astonishment" of onlookers should prompt us to consider the public witness of our lives and churches; are we living in a way that brings glory to God, or are we becoming objects of scorn due to our unfaithfulness? This verse calls for a deep introspection into our allegiances and practices, urging us to recognize that God's warnings are not idle threats but urgent calls to repentance and a return to covenant faithfulness. It challenges us to examine the "plagues" (consequences) in our own lives or society, not as random misfortunes, but as potential indicators of areas where we have strayed from God's path, prompting us to seek His mercy and restoration before utter ruin sets in. This passage compels us to understand that God's justice is not merely punitive but also redemptive, aiming to bring His people back to Himself through the severity of His warnings and judgments.
Questions for Reflection
FAQ
What does "hissing" signify in this context?
In Jeremiah 19:8, "hissing" (Hebrew: shᵉrêqâh and shâraq) signifies a sound of extreme scorn, derision, and contempt. It is a public expression of shock and mockery, indicating that Jerusalem's downfall would be so catastrophic and scandalous that it would become an object of ridicule and astonishment among all who witnessed or heard of its ruin. This reaction highlights the profound reversal of the city's fortunes, from a revered holy city to a despised wasteland, fulfilling the covenant curses for disobedience.
Why was the Valley of Hinnom (Topheth) chosen for this prophecy?
The Valley of Hinnom, specifically the area known as Topheth, was chosen for the shattering of the flask because it had become a notorious site for the most heinous abominations committed by Judah: the ritualistic sacrifice of children to foreign gods like Molech and Baal (Jeremiah 7:31 and Jeremiah 32:35). By performing the symbolic act of shattering the flask in this defiled place, God underscored that the very location of their deepest rebellion and most egregious sins would become the stage for their most severe judgment. It symbolized that their unholy practices had brought about their own destruction, making the punishment fit the crime in the very place of their spiritual adultery.
Christ-Centered Fulfillment
While Jeremiah 19:8 speaks of a literal judgment on ancient Jerusalem for its sin, it finds profound Christ-centered fulfillment in the ultimate desolation that sin brings and the radical solution provided by Jesus Christ. The "plagues" and "desolation" pronounced upon Jerusalem foreshadow the ultimate consequence of humanity's rebellion against God—spiritual death and separation from His presence. Yet, in a profound act of substitution, Christ willingly became the object of divine judgment and the "hissing" of humanity, enduring the ultimate "plagues" of sin on the cross. He was "astonished" in the Garden of Gethsemane (Mark 14:33) and bore the scorn and derision of the crowd (Matthew 27:39-44) so that those who believe in Him might escape the desolation of eternal judgment. His sacrifice on Calvary was the ultimate shattering of the "flask" of sin, absorbing its destructive power and breaking its dominion. Through His death and resurrection, Christ inaugurates a new covenant and establishes a spiritual "city," the Church, which will never be made desolate, but will endure in glory, culminating in the New Jerusalem, where God dwells with His people and there is no more curse or sorrow (Revelation 21:1-4). Thus, the judgment on Jerusalem serves as a potent backdrop against which the magnitude of Christ's redemptive work, which averts the ultimate desolation for believers, shines all the more brightly, demonstrating God's justice and His boundless mercy in Christ.