11. The Potter
CHAPTER XI (b) “THE POTTER”
“ THE word which came unto Jeremiah from the Lord, saying, ’ Arise, and go down to the potter’s house and there shall I cause thee to hear my words.’
“ So I went down to the potter’s house, and behold, he was executing a work upon the wheels; and the vessel which he was making of clay was marred in the hand of the potter: so he (began) again and he made it another vessel as it seemed good in the eyes of the potter to make.
“ And the word of the Lord came unto me saying, ’ Am I not able to do to you, house of Israel, even as this potter? ’ saith the Lord.
* Behold, as the clay in the hand of the potter so are ye in my hand, house of Israel. Immediately I shall speak concerning a nation and concerning a kingdom either to root up, or to break down, or to destroy, and that nation shall return from its evil concerning which I have spoken, then shall I repent of the evil which I promised to do to it. Again, immediately, I shall speak concerning a nation and concerning a kingdom to build or to plant, and it do evil in my sight so that it do not hearken to my voice then shall I repent the good with which I have said I would do it good.’ “ Jer 18:1-10. The relation of the potter to the clay with all its inherent possibilities and suggestiveness, is one which has been rendered most strikingly in such writings as the Rubaiyat of Omar Khayyam and Browning’s Rabbi Ben Ezra. It was very commonly used by the Hebrews, and in the Bible there are several references to the potter and the clay. Had Jeremiah merely narrated the potter’s action, we should have possessed another parable of fact, but he states that he was directed by the Lord to go down to the potter’s house and that the lesson would be borne in upon his own mind as he looked on and meditated.
It was not necessary for him actually to go down since it is almost certain that he knew the potter’s practice; but whether he went down to the potter’s house in fact or in fancy, leaves the story as a parable of fancy given under suggestion from the word of the Lord. He projects the thoughts which came to him upon the relationship existing between God and Israel, and indicates very clearly and effectively the providence, patience and mercy of God towards a people who had placed much strain upon His love and compassion.
It is unnecessary to enter upon critical analysis of the parable, discussing whether Jeremiah was responsible only for the first four or six verses. To exclude the remaining verses leaves the story suspended in the air. The whole narrative is part of a complete section embraced by chapters 18:-xx. and in chapter xix. there is presented a symbolical act in which the smashing of a potter’s earthen bottle proclaims emphatically to the priests and ancients of the people that when their nation’s heart is hardened and God’s word is not obeyed, destruction must inevitably ensue. Our parable is preparatory to that awful day and is delivered in the hope that the people will repent and turn to God that His will may be wrought through them. To assign the parable to any particular period in Jeremiah’s life is not easy, though it is probably to be associated with the early years of Jehoiakim. It indicates that the nation was passing through a critical period when a new vision, high ideal and consecration of national life might lead to a glorious revival with recovery of honour and prestige. The house of the potter was probably situated in the valley of Hinnom, south of Jerusalem.
There is the traditional site of the potter’s field mentioned in Mat 27:7, where many evidences of the existence of potteries have been unearthed, and above them there is what is believed to have been the gate of the potsherd. The potter did his work upon wheels. These were two discs of which the larger and lower was usually made of stone (though later of wood). With his feet he turned this wheel, and as it was connected by a central support to the upper disc (which was often made of wood) this upper wheel was set in motion. Upon the latter he shaped, moulded and dressed the clay, having both hands free for his work. In Thomson’s Land and the Book, p. 521, there is a description of the potter as seen at his task, and the writer tells that after waiting for a long time the incident described in our parable happened at last “ From some defect in the clay, or because he had taken too little, the potter suddenly changed his mind, crushed his growing jar instantly into a shapeless mass of mud, and beginning anew, fashioned it into a totally different vessel.”
Jeremiah had doubtless looked upon such a scene before, but he had not then received from it its message as given by God. On this special occasion he is caused to hear God’s voice. The potter proceeds with his labour altogether unconscious of its influence upon an observer’s mind. By simple everyday facts of common experience we may learn God’s ways. Michael Fairless’s Roadmender preaches silently while he sits breaking stones near the white gate.
There are always spectators who, unknown to the workman, are being impressed and taught.
If we visit the potter’s workshop in the company of Jeremiah, we see how the artist uses and works upon the clay with deft hands. He has a plan for the clay in his mind, and he seeks to reveal it and give it substance in an earthen vessel.
Alas, for some reason not given to us he finds that it is marred. There is a flaw:
“ What strain o’ the stuff, what warpings past the aim! “ No longer can it fulfil its destined purpose in accordance with the craftsman’s plan; but he is not finished with it. He does not discard it. On the contrary, he conceives for it immediately another purpose. This may not mean a vessel so beautiful in its workmanship or so delicate in its lines as would have been the other, but it may be as useful to men. The clay is fashioned into another vessel. Looking on admiring, we hear suddenly the words which flash through Jeremiah’s mind as he, too, beholds “ Am I not able to do to you, house of Israel, even as this potter? Behold, as the clay in the hand of the potter so are ye in my hand.” Not spoken, yet quite audible, are the words which we are constrained by God to hear. For that very purpose God has caused Jeremiah to go down to the potter’s house. He is permitted a glimpse of God’s way in dealing with men and nations. When applied to the house of Israel there is no difficulty in recognising the parable’s meaning, challenge and supplication. The nation was chosen by God for a very high and important function to be a separate people through whose might, beauty and holiness their God would be reverenced throughout the world. Clay has no freedom of will whereby it can resist the potter’s efforts. It may be refractory and difficult to work according as it is good or poor clay for the purpose. If it be the proper clay for what is planned, then it will in all probability be used again for the same purpose, but the parable indicates that the potter has met with a disappointment. He cannot make what was expected; he will therefore form what is within the compass of the class of material in his hand. This defect appears only when the clay has been put to the test. A nation’s condition differs from that of clay. A nation has a will and can refuse permission to God to mould it. It is easier also for God to exercise sovereignty over an individual’s life than over a nation’s because the latter embraces so many complexities and vagaries of mind and will that to get a whole nation’s will harnessed to God’s will, is very difficult. It demands infinite patience, and it premises the right of God to claim that His will be done. The parable deals with both of these features.
Over against a national departure from obedience to God’s law and teaching, we hear God asserting His authority and sovereignty. His people cannot evade or disregard Him. What He must do will be done immediately. Should they persist in resistance to His purpose, He will act speedily. He will repent of the high ideal and make of them another vessel. If, however, an unsatisfactory nation, such as the house of Israel was, repents and turns to God He will in this case also immediately set to work to bless that people and to annul whatever evil their own wickedness had been bringing upon them.
We may so interpret verse 10 as to read into it a meaning suggesting destruction, death and a closed door against hope and restoration; nevertheless it must be observed that the parable’s most powerful meaning lies in its supplication to a nation to appreciate the mercy and loving-kindness of God as He assures them that though He has been frustrated in His first design for their life, they may, by His grace, be re-made and restored as an honour to Him.
It is the gospel of a second chance proclaiming God’s everlasting mercy, patience and love.
He may be forced to repent of His goodness, but He prefers to relent from His judgments.
Since individual citizens constitute a nation the parable speaks also to each man and woman.
We are so unstable and refractory that we deny to God the best we can give Him. Our lives break or are marred upon the wheels. By adversity, failure or deliberate evil we soil our lives. We lose contact with the great forces which might mould us aright. Broken hearts, soiled souls, marred lives, shattered visions, low ideals and fading hopes result from flaws which were unseen or unknown. We are subject to many influences which rob us of our beauty and strength. Of ourselves we may be proud, self-centred and stubborn, declining to allow God’s spirit free course in our lives. We are conscious of what He wishes to make us, for in Jesus Christ we possess the Divine Pattern.
We lie in His hand marred, soiled, broken.
Such is our estimate of ourselves. What is His?
He, the Divine Potter, sees new possibilities even in the broken, inert clay. There is no waste in that workshop. The potter’s house is a place of hope, revival and restoration. In His loving and tender hand the blemishes are used to remake us. Out of ruin, despair, wreck and calamity of soul and out of maimed lives He can produce new souls and strong lives.
We cannot define or limit the bounds of His judgment if we refuse Him the opportunity to recreate us. This is a truth revealed in several of the parables of Jesus. To those who repent of sin and disobedience, yielding their lives to God in Jesus, who is the revelation of His love and patience, there is the assured promise of a new life and fresh discovery of the value of one’s own soul. Readers of modern writings such as Broken Earthenware (H. Begbie), The Everlasting Mercy (J. Masefield), God in the Slums (H. Redwood) and One Thing I Know (A. J.
Russell) cannot fail to appreciate the moral and influence of this Old Testament Parable which is perennially fresh and ever new. It throbs with the optimism of Browning’s Rabbi Ben Ezra and the radiant hope of Jesus Christ rather than with the gloom and pessimism of Omar Khayyam “ So take and use Thy work, Amend what flaws may lurk, What strain o’ the stuff, what warpings past the aim! My times be in Thy hand!
Perfect the cup as planned.”
Ben Ezra.
’ If any man be in Christ he is a new creation.’