John Gill Commentary Jeremiah 19

Thus says the Lord, go and get a potter's earthen bottle
From the potter's house, where he had lately been; and where he had been shown, in an emblematic way, what God would do in a short time with the Jews; and which is here further illustrated by this emblem: or, "go and get", or "buy, a bottle of the potter, an earthen one" ^F11 ; so Kimchi; called in Hebrew "bakbuk", from the gurgling of the liquor poured into it, or out of it, or drank out of it, which makes a sound like this word.

and [take] of the ancients of the people, and of the ancients of the
priests ;
the word "take" is rightly supplied by our translators, as it is by the Targum, the Septuagint, Syriac, and Arabic versions; for these words are not to be connected with the former, as in the Vulgate Latin version; as if the prophet was to get or buy the earthen bottle of the elders of the people, and of the priests; but those who were the greatest and principal men of the city, and of which the Jewish sanhedrim consisted, were to be taken by the prophet to be witnesses of what were said and done, to see the bottle broke, and hear what Jeremiah from the Lord had to say; who, from their years, it might be reasonably thought, would seriously attend to those things, and would report them to the people to great advantage; and the Lord, who sent the prophet to them, no doubt inclined their hearts to go along with him; who, otherwise, in all probability, would have refused; and perhaps would have charged him with impertinence and boldness, and would have rejected his motion with contempt, as foolish or mad.

FOOTNOTES:

• F11: (vrx ruwy qbqb tynqw) "emas, [vel] emito oenophorum a figulo testaceum", Munster, Tigurine version. So Kimchi and Ben Melech.
  F12 Vid. Stockium, p. 150.

And go forth into the valley of the son of Hinnom
To whom it formerly belonged, and so it was called as early as Joshua's time, (Joshua 15:8); from the faith and abomination of the place, and the shocking torments here exercised, "hell", from which, in the New Testament, is called "Gehenna": here the prophet with the elders were to go, for reasons after mentioned; because here their cruel idolatries were committed, and Jerusalem was to be made like unto it for pollution and bloodshed:

which [is] by the entry of the east gate; the way to it out of Jerusalem lay through the east gate of the city. The Targum calls it "the dung gate"; through which the filth of the city was carried out, and laid near it, and where lay the potter's sherds; hence some render it the "potsherd" gate ^F13; or rather it should be the potter's gate; for that reason, because the potter's field and house lay near it, from which the prophet had his earthen bottle; others call it the "sun gate" ^F14, because it lay to the sun rising;

but seeing the valley of Hinnom was to the south of Jerusalem, this seems rather to be the south gate; and a proper situation this was for the potters to dry and harden their pots. The Septuagint, Syriac, and Arabic versions, leave it untranslated, and call it the gate Harsith or Hadsith: and proclaim there the words that I shall tell thee; for as yet it was not made known to him what he should do with his bottle, or say to the elders, until he came to the place he was ordered to.

FOOTNOTES:

• F13: (tyorxh rev) "portae fictilis", Munster, Pagninus.
• F14: "Portae solaris", Montanus, Piscator, Cocceius; so Ben Melech, and Stockius, p. 389.

And say, hear you the word of the Lord, O kings of Judah
The king and his queen; or the king and his sons; or the king and his princes, and nobles; for there was but one king reigning at a time in Judah, and the present king was Zedekiah; see (Jeremiah 21:1) ; and inhabitants of Jerusalem ;
the elders of which, and of the priests, were now before him; to whom he said the following things, that they might tell them to the persons mentioned:

thus saith the Lord of hosts, the God of Israel ;
who is able to do whatsoever he pleases in the armies of the heavens, and among the inhabitants of the earth, and will do so among his own people, notwithstanding his being the God of Israel:

behold, I will bring evil upon this place ;
the evil of punishment for the evil of sin; such as the sword, famine, and captivity; meaning not on that spot of ground where the prophet with the elders were, but upon the city of Jerusalem, and on all the land of Judea:

the which whosoever hears, his ears shall tingle ;
it shall be astonishing and surprising to him; it shall even stun him; he shall stand as one thunderstruck or be so affected with it as a man is at a violent clap of thunder, or at some exceeding vehement sound, which leaves such an impression upon him, and continues with him, that he cannot get rid of it; but seems to be continually sounding in his ears, and they even echo and ring with it; see (1 Samuel 3:11) . The phrase denotes the greatness of the calamity, and the surprise which the bare report of it would bring with it.

Because they have forsaken me; My worship, as the Targum; they had apostatized from God, relinquished his service, neglected and despised his word and ordinances, and left the religion they had been brought up in, and was agreeable to the will of God. This, with what follows, contain reasons of the Lord's threatening them to bring evil upon them, as before.

and have estranged this place; or made a strange place of it, so that it could scarcely be known to be the same, nor would the Lord own it as his; meaning either the city of Jerusalem, to which the prophet was near, and could point to it; or the temple, which was in sight, and which they had strangely abused, by offering strange sacrifices to strange gods; or the valley of Hinnom, the spot he was upon, and which they had alienated from its original use.

and have burnt incense in it unto other gods; to strange gods, the gods of the Gentiles; and this they did both in the city of Jerusalem and in the temple, and very probably in the valley of Hinnom, where they sacrificed their children.

gods whom neither they nor their fathers have known, nor the kings of Judah; of whose wisdom, power, and goodness, neither they nor their fathers before them, nor any of their kings, had had any instance; and whose help and assistance, in times of danger and difficulty, they had had no experience of; and, till now, neither they nor their ancestors had ever owned them, or acknowledged them; nor scarce had heard of their names; nor any of their pious kings, as David, Asa, Jehoshaphat, Hezekiah, and Josiah.

and have filled this place with the blood of innocents; young children that were sacrificed here to idols, as they were in the valley of Hinnom, which seems to be the place principally intended; so that they were not only guilty of idolatry, but of murder; and of the murder of innocent creatures, and even, of their own babes; which was shocking and unheard of cruelty!

They have also built the high places of Baal
Or, they have even built and so the words explain what is before suggested of their idolatry; these were the temples in which they placed his image, and the altars on which they sacrificed to him; as follows: to burn their sons with fire, [for] burnt offerings unto Baal; the same idol that is sometimes called Moloch, the names being much of the same signification; the one signifying a "lord" or "master"; the other a king; and to the idol under each name they burned their children with fire, and offered them as burnt offerings unto it; which was a most cruel and barbarous way of sacrificing. Some think they only caused them to pass through two fires; but the text is express for it, that they burnt them with fire, and made burnt offerings of them, as they did with slain beasts. It seems very likely that they did both:

which I commanded not; in my law, as the Targum adds; and which was intimation enough to avoid it; though this was not all, he expressly forbad it, (Leviticus 20:2–5); nor spoke [it], neither came [it] into my mind; and it is marvellous it should ever enter into the heart of man; none but Satan himself could ever have devised such a way of worship.