Adam Clarke's Bible Commentary Verse 6. Cannot I do with you as this potter?] Have I not a right to do with a people whom I have created as reason and justice may require? If they do not answer my intentions, may I not reject and destroy them; and act as this potter, make a new vessel out of that which at first did not succeed in his hands? It is generally supposed that St. Paul has made a very different use of this similitude from that mentioned above. See Rom. ix. 20, &c. His words are, "Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" To this every sensible and pious man will answer, Undoubtedly he has. But would any potter make an exceedingly fair and good vessel on purpose to dash it to pieces when he had done? Surely no! And would or could, the God of infinite perfection and love make millions of immortal souls on purpose for eternal perdition, as the horrible decree of reprobation states? No! This is a lie against all the attributes of God. But does not the text state that he can, out of the same lump, the same mass of human nature, make one vessel to honour, and another to dishonour? Yes. But the text does not say, what the horrible decree says, that he makes one part, and indeed the greater, for eternal perdition. But what then is the meaning of the text? Why evidently this: As out of the same mass of clay a potter may make a flagon for the table and a certain utensil for the chamber, the one for a more honourable, the other for a less honourable use, though both equally necessary to the owner; so God, out of the same flesh and blood, may make the tiller of the field and the prophet of the Most High; the one in a more honourable, the other in a less honourable employ; yet both equally necessary in the world, and equally capable of bringing glory to God in their respective places. But if the vessel be marred in his hand, under his providential and gracious dealings, he may reject it as he did the Jews, and make another vessel, such as he is pleased with, of the Gentiles; yet even these marred vessels, the reprobate Jews, are not finally rejected; for all Israel shall be saved in (through) the Lord, i.e., Jesus Christ. And should the Gentiles act as the Jews have done, then they also shall be cut off, and God will call his Church by another name. See on Romans ix. 22 and below.
Matthew Henry Commentary
- The fatal consequences of the idolatry of the Jews. (Jer. 17:1-4) The happiness of the man that trusts in God; the end of the opposit character. (Jer. 17:5-11) The malice of the prophet's enemies. (Jer 17:12-18) The observance of the sabbath. (Jer. 17:19-27)
Jer. 17:1-4 The sins which men commit make little impression on their minds, yet every sin is marked in the book of God; they are all s graven upon the table of the heart, that they will all be remembered by the conscience. That which is graven in the heart will become plain in the life; men's actions show the desires and purposes of their hearts What need we have to humble ourselves before God, who are so vile in his sight! How should we depend on his mercy and grace, begging of God to search and prove us; not to suffer us to be deceived by our ow hearts, but to create in us a clean and holy nature by his Spirit!
Jer. 17:5-11 He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground useless and worthless. Those who trust to their own righteousness an strength, and think they can do without Christ, make flesh their arm and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose lea does not wither. They shall be fixed in peace and satisfaction of mind they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holines and good works. The heart, the conscience of man, in his corrupt an fallen state, is deceitful above all things. It calls evil good, an good evil; and cries peace to those to whom it does not belong. Herei the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God's testimony in this matter, an learns to watch his own heart, will find this is a correct, though sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Ye whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and no by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to another world, guilt will, and everlasting torment. The rich man take pains to get an estate, and sits brooding upon it, but never has an satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have use it charitably, that we may be wise for eternity.
Jer. 17:12-18 The prophet acknowledges the favour of God in setting u religion. There is fulness of comfort in God, overflowing, ever-flowin fulness, like a fountain. It is always fresh and clear, lik spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly beg that God would own and protect him in the work to which he had plainl called him. Whatever wounds or diseases we find to be in our hearts an consciences, let us apply to the Lord to heal us, to save us, that ou souls may praise his name. His hands can bind up the trouble conscience, and heal the broken heart; he can cure the worst disease of our nature.
Jer. 17:19-27 The prophet was to lay before the rulers and the people of Judah, the command to keep holy the sabbath day. Let them strictl observe the fourth command. If they obeyed this word, their prosperit should be restored. It is a day of rest, and must not be made a day of labour, unless in cases of necessity. Take heed, watch against the profanation of the sabbath. Let not the soul be burdened with the care of this world on sabbath days. The streams of religion run deep of shallow, according as the banks of the sabbath are kept up of neglected. The degree of strictness with which this ordinance i observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all; by their own example by attention to their families, strive to check this evil, tha national prosperity may be preserved, and, above all, that souls may be saved _________________________________________________
Original Hebrew הכיוצר3335 הזה2088 לא3808 אוכל3201 לעשׂות6213 לכם בית1004 ישׂראל3478 נאם5002 יהוה3068 הנה2009 כחמר2563 ביד3027 היוצר3335 כן3651 אתם859 בידי3027 בית1004 ישׂראל׃3478
