Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The present prophecy Jeremiah 19-20 is to be taken in close connection with the preceding. Jeremiah chooses a vessel baked in the fire, and therefore incapable of being re-shaped (compare Jeremiah 18:1, note; Jeremiah 18:6, note). It is the symbol of the obdurate, of those who have taken their final form Revelation 22:11. In solemn procession he must bear the vessel out to the place of doom, the valley of Gehenna. There he was to break the vessel; and just as all the art of the potter would be of no avail to restore the broken fragments, so did God proclaim the final destruction of Jerusalem such as it then was, and of that generation which inhabited it.
Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 19 Introduction
By the significant type of breaking a potter's vessel, Jeremiah is directed to predict the utter desolation of Judah and Jerusalem, Jeremiah 19:1-15. The prophets taught frequently by symbolic actions as well as by words.
INTRODUCTION TO Jeremiah 19
In this chapter is foreshadowed, represented, and confirmed, the destruction of Jerusalem, by the breaking of a potter's vessel the prophet had in his hand; and by the place where he was bid to do this, and did it. The order for it, and the witnesses of it, and the place where it was done, are declared in Jeremiah 19:1; the proclamation there of Jerusalem's ruin is made, Jeremiah 19:3; the cause of it, their apostasy, idolatry, and shedding of innocent blood, Jeremiah 19:4; the great slaughter of them by the sword and famine, Jeremiah 19:6; and how easy, and irresistible, and irrecoverable, their destruction would be, are signified by the breaking of the bottle, Jeremiah 19:10, when Jerusalem for its idolatry would become as defiled a place as Tophet, where the prophet was, Jeremiah 19:12; from whence he came to the temple, and there repeated the proclamation of the evil that should come upon that city, and all the towns around it, Jeremiah 19:14.
Chs. Jeremiah 19:1 to Jeremiah 20:6. The symbol of the broken vessel and the consequences to the prophet
See introd. note on ch. 18. Certain parts of this ch. are probably editorial insertions. See notes below. The date may be placed in Jehoiakim’s reign, and, from the distinctness with which Babylon is mentioned (Jeremiah 20:4) as the source of danger, it probably followed, rather than preceded, the battle of Carchemish (in the 3rd year of his reign, b.c. 605).
The section may be summarized as follows.
(i) Jeremiah 19:1-2. The Lord bids the prophet take an earthen bottle, and go, accompanied by leading persons, to the valley of Hinnom, and proclaim the message which he shall there receive. (ii) Jeremiah 19:3-9. Calamities which shall shock all who hear of them shall be the punishment of the idolatrous and cruel rites practised in the valley of Ben-Hinnom, abhorrent to Jehovah’s mind. The inhabitants of Jerusalem shall be put to the sword, and their corpses shall be a prey to birds and beasts. All who see their fate shall be filled with horror and contempt. Lack of food shall drive the besieged to cannibalism. (iii) Jeremiah 19:10-13. Then Jeremiah is to break the bottle, in token of the city’s irremediable fate. The houses of Jerusalem, the roofs of which have been defiled by idolatry, shall be even as the unclean Topheth. (iv) Jeremiah 19:14 to Jeremiah 20:6. Jeremiah returns to the Temple court, and repeats his warning. Pashhur, chief officer in the Temple, places him in the stocks, and, on setting him free next day, is warned by the prophet of the calamities in which he and the rest of Jerusalem shall soon be involved.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 19:1-15.
Jer 19:1-15.
THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE.
Referred by MAURER, &c., to the beginning of Zedekiah's reign.
1. bottle--Hebrew, bakuk, so called from the gurgling sound which it makes when being emptied.
ancients--elders. As witnesses of the symbolic action
(Jer 19:10; Isa 8:1, 2),
that the Jews might not afterwards plead ignorance of the prophecy. The seventy-two elders, composing the Sanhedrim, or Great Council, were taken partly from "the priests," partly from the other tribes, that is, "the people," the former presiding over spiritual matters, the latter over civil; the seventy-two represented the whole people.
Get (i. e., purchase) a potter's earthen bottle - The "bottle" was a flask with a long neck, and took its name from the noise made by liquids in running out.
The ancients - These "elders" were the regularly constituted representatives of the people (see Jeremiah 29:1; Numbers 11:16), and the organization lasted down to our Saviour's time Matthew 26:47. Similarly the priests had also their representatives 2 Kings 19:2. Accompanied thus by the representatives of Church and State, the prophet was to carry the earthen bottle, the symbol of their mean origin and frail existence, outside the walls of Jerusalem.
Go and get a potter's earthen bottle - This discourse was also delivered some time in the reign of Jehoiakim. Under the type of breaking a potter's earthen bottle or jug, Jeremiah shows his enemies that the word of the Lord should stand, that Jerusalem should be taken and sacked, and they all carried into captivity.
Ancients of the priests - The chiefs of the twenty-four classes which David had established. See 1 Chronicles 24:4.
The same melancholy theme is the subject of this chapter that was of those foregoing—the approaching ruin of Judah and Jerusalem for their sins. This Jeremiah had often foretold; here he has particularly full orders to foretel it again. I. He must set their sins in order before them, as he had often done, especially their idolatry, Jer 19:4,5. II. He must describe the particular judgments which were now coming apace upon them for these sins, Jer 19:6-9. III. He must do this in the valley of Tophet, with great solemnity, and for some particular reasons, Jer 19:2,3. IV. He must summon a company of the elders together to be witnesses of this, Jer 19:1. V. He must confirm this, and endeavour to affect his hearers with it, by a sign, which was the breaking of an earthen bottle, signifying that they should be dashed to pieces like a potter's vessel, Jer 19:10-13. VI. When he had done this in the valley of Tophet he ratified it in the court of the temple, Jer 19:14,15. Thus were all likely means tried to awaken this stupid senseless people to repentance, that their ruin might be prevented; but all in vain.