The Broken Flask; Jeremiah Put in the Stocks (Jeremiah 19-20) July 6-7
Chapter 19 contains the sign of the smashed clay flask. "Like the previous oracle this is an acted parable. The place is significant, the valley of Ben-hinnom at the entry of the Potsherd Gate, i.e. the rubbish tip [garbage dump] for broken crockery" (New Bible Commentary, note on verses 1-2). Indeed, Jeremiah escorts a number of elders and priests out to the trash dump to witness what is to become of Jerusalem. Some of the prophecy here regarding Tophet and the Valley of Hinnom, it should be noted, is repeated from Jeremiah 7:31-33. Tophet was the place in the Valley of Hinnom where children were sacrificed in pagan ritual, one of the most abhorrent customs the Israelites adopted from the Canaanites. Josiah had destroyed this place and it was now just a big trash pile in the valley.
Many innocents had died here, but now many guilty would die or be cast here—the corpses of the people of Jerusalem thrown out onto this heap. The dead would thus be given over to wild animals, causing the desecration of their remains (19:7). Compounding the horror, the people of Judah would sink to cannibalism out of desperate hunger during the coming Babylonian siege (verse 9), as God had pronounced at the time of Moses in the curses for disobedience to His laws (see Deuteronomy 28:52-57).
Jeremiah then smashed the clay flask as he was instructed, rendering it no longer useful (Jeremiah 19:10-11). It is interesting that this imagery followed the previous chapter, wherein God as the potter declared that He could refashion the people if they were willing. But they had refused—and therefore they will be smashed and, like this clay flask, cast into the refuse of Hinnom. God explained that just as Tophet, a place of pagan sacrifice, had been destroyed and turned into a garbage dump, so Jerusalem—the whole of which was a place of pagan sacrifice—would be destroyed in like manner (verses 12-13).
Some people today in their arrogance criticize God for being unfair. They fail to realize how great God is and how insignificant all mankind is by comparison. The potter analogy is a reminder of stark reality. As our Creator, God may shape us as a potter shapes clay. Like the potter, He can keep and use a vessel (a person) able to be shaped into a form of His choosing. Or, like the potter, He can simply discard the vessel that cracks or becomes misshapen in the process of His working with it. Of course, this is merely an analogy, which serves to illustrate a limited point. It does not convey the loving family relationship God seeks with mankind or the full spiritual potential He plans for it. Nonetheless, it remains a sober reminder of how insignificant a human being is compared to God, as well as of the fact that God will destroy the rebellious in gehenna (the Valley of Hinnom), a trash dump.
Jeremiah then proclaims the message of doom right in the temple court (verses 14-15)—with the elders and priests who returned with him probably explaining to others what they had just seen him do.
Pashhur, the "chief governor" of the temple—a priest who was head of security, being over the temple guards—takes action against Jeremiah for his pronouncements (20:1-2). Pashhur had evidently proclaimed, perhaps even in God's name, that Jerusalem would not be destroyed (see verse 6). He is incensed at Jeremiah's preaching, perhaps viewing him as an insurrectionist. As it stood, things were going quite well under Babylonian vassalship.
Whatever his motive, Pashhur "struck" Jeremiah (verse 2)—meaning either that he personally hit him or had another guard do so, perhaps to arrest him, or that he had the prophet beaten. This is the first recorded instance of actual physical violence against Jeremiah. Pashhur then had God's prophet put into the stocks. "The Heb[rew] word (mahpeket) means 'causing distortion,' and the stocks forced arms, neck, and legs into an extremely painful position" (Bible Reader's Companion, note on verses 1-6). While Jeremiah had escaped punishment a few years earlier by a council ruling, Jehoiakim may have overturned that ruling by his killing of Urijah (see Jeremiah 26). Or perhaps Pashhur had authorization to hold anyone temporarily at his own discretion until a higher order was issued.
In any event, Passhur's treatment of God's prophet led to a pronouncement of divine judgment, which Jeremiah delivered when he was brought out of the stocks the next day—showing that the prophet had suffered in them overnight. Jeremiah declares that Pashhur, whose name meant "Large" or "Free," which implied safety and security such as he proclaimed for Jerusalem, would instead be called Magor-Missabib, meaning "Fear on Every Side" (20:3). Pashhur, his family and his friends would all be dragged away captive to die in Babylon (verse 6).
The rest of chapter 20 shows the personal anguish Jeremiah experienced. In verse 7, the word the King James Version renders "deceived" is better translated "enticed," "persuaded" or, as in the New King James Version, "induced." God had called Jeremiah with a strong appeal and, though Jeremiah gave some resistance, the urging of God was just too strong to deny. But in following His call and commission, the prophet was mocked every day. It got so bad that Jeremiah tried to cease prophesying (verses 8-9). But that was even harder to endure, so powerful was the urge to declare God's message when it so very much needed to be said (verse 9)—particularly with all the taunting that just continued anyway (verse 10).
We find the scorners making fun of what Jeremiah had proclaimed regarding the new name of Pashhur, "Fear on Every Side" (same verse). However, Jeremiah is confident that God is with him and will judge these mockers (verse 11). He prays for God's intervention (verse 12) and then rejoices in God's deliverance (verse 13) in terms reminiscent of Psalm 109:30-31.
But then he sinks back into terrible depression (Jeremiah 20:14-18)—perhaps because God has not yet put an end to the mocking. It just goes on and on and on. Perhaps he had even been thrown back into the stocks for a time. Whatever the case, we again see the humanity of Jeremiah. Subject to constant ridicule, dire threats and now humiliating punishment, he felt so alone. The Expositor's Bible Commentary states, "He had encountered more opposition from more enemies than any other O[ld] T[estament] prophet" (introductory notes on Jeremiah). Perhaps we can identify with the feelings he must have had to some extent. Other heroes of the Bible experienced similar moments. In wishing that he had never been born, he was echoing the cry of one of God's great servants, Job (see Job 3). Of course, this is a passing phase that Jeremiah does overcome. In times of severe suffering, human beings think and say things that are not complete thoughts, but fragments of feelings and emotions that well up from deep inside. Indeed, all of us vent occasionally with outbursts due to frustrations, and what we say at such times isn't necessarily what we truly mean or think.
God's people do stumble at times, but they rise to go forward again and again (Proverbs 24:16), as Jeremiah certainly did. We should not be too hard on him here, but should rather learn a lesson about the need for endurance—a need Jesus Christ and His followers proclaimed (Mark 13:13; Matthew 10:22; 1 Corinthians 13:7; James 1:12; Hebrews 10:36).