John Calvin Complete Commentary - Jeremiah 18:4 - 18:4

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John Calvin Complete Commentary - Jeremiah 18:4 - 18:4


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He then relates what had been enjoined him, that he descended into the potter’ house; and then he relates what he saw there — that when the potter formed a vessel it was marred, and that he then made another vessel from the same clay, and, as it seems, one of a different form; for there is a peculiar emphasis in these words,as it seemed right in his eyes. The application is afterwards added — cannot I, as the potter, change you, O house of Israel? Doubtless, ye are in my hand as the clay in the hand of the potter; that is, I have no less power over you than the potter over his work and his earthen vessels. (192)

We now see what this doctrine contains — that men are very foolish when they are proud of their present prosperous condition, and think that they are as it were fixed in a state of safety; for in a single moment God can cast down those whom he has raised up, and also raise up on high those whom he has before brought down to the ground. This is even well known by heathens, for moderation is commended by them, which they describe thus — “ no one ought to be inflated in prosperity, nor succumb in adversity.” But no one is really influenced by this thought, except he who acknowledges that we are ruled by the hand of God: for they who dream that fortune rules in the world set up their own wisdom, their own wealth, and their own strongholds. It must then necessarily be, that they always delude themselves with some vain hope or another. Until then men are brought to know that they are so subject to God’ power that their condition can in a single moment be changed, according to his will, they will never be humble as they ought to be. This doctrine therefore was entitled to special notice, especially when we consider how foolishly the Jews had abused the privilege with which God had favored Abraham and all his posterity; it was therefore an admonition altogether necessary. Besides, if we come to ourselves, we shall find that it requires a great effort to learn to humble ourselves, as Peter reminds us, under the mighty hand of God. (1Pe_5:6.)

With regard to the words we must observe that האבנים eabenim, is a word in the dual number. The Prophet no doubt meant the moulds, des moules; for they who render it “” seem not to understand the subject. (193) The Prophet evidently refers to the moulds, made either of stone, or of wood, or of white clay; and this the number sufficiently proves. He then saw the potter with his moulds, avec ses moules, so that when he had formed one vessel it was marred; then he took the same clay and formed another vessel, and that according to his own will. I have already stated why it was necessary for the Prophet to go down to the potter’ house: he did so that he might afterwards lead the Jews to see their own case in a more vivid manner; for we know what a powerful effect a representation of this kind produces, when a scene like this is set before our eyes. Naked doctrine would have been frigid to slothful and careless men; but when a symbol was added, it had much greater effect. This then was the reason why God ordered the Prophet to see what the potter was doing.



(192) The proper rendering of the former part of this verse, according to Gataker and Venema, is as follows, —

“ marred was the vessel which he made,

at the clay was in the hand of the potter.”

Though there be readings, and many, which have ב instead of כ before “” yet the received text is the most suitable. The word “” is omitted in the Septuagint. The meaning is, that the vessel was marred, while it was yet as a soft clay in the hand of the potter, after he had formed it on the stones. As to “” the noun here is used instead of the pronoun, “ his hand,” which is often the case in Hebrew. The pronoun “” is what is given by the Septuagint and the Vulgate. Ed

(193) “ the stones,” is the Septuagint; “ the wheel,” the Vulgate and the Targum; “ the anvil,” the Syriac.

“ can be no doubt,” says Blayney, “ the machine is intended on which the potters formed their earthen vessels; and the appellation οἱ λίθοι, ‘ stones,’ will appear very proper if we consider this machine as consisting of a pair of circular stones, placed upon one another like millstones, of which the lower was immovable, but the upper one turned upon the foot of a spindle or axis, and had motion communicated to it by the feet of the potter sitting at his work, as may be learned from Ecc_38:29 [sic ]. Upon the top of this upper stone, which was flat, the clay was placed, which the potter, having given the stone the due velocity, formed into shape with his hands.”