Yesaya 45:9-10

The Lord Gives a Warning

45:9 One who argues with his creator is in grave danger, ¹ 

one who is like a mere ²  shard among the other shards on the ground!

The clay should not say to the potter, ³ 

“What in the world ⁴  are you doing?

Your work lacks skill!” ⁵ 

45:10 Danger awaits one who says ⁶  to his father,

“What in the world ⁷  are you fathering?”

and to his mother,

“What in the world are you bringing forth?” ⁸ 

Yeremia 18:1-10

An Object Lesson from the Making of Pottery

18:1 The Lord said to Jeremiah: ⁹  18:2 “Go down at once ¹⁰  to the potter’s house. I will speak to you further there.” ¹¹  18:3 So I went down to the potter’s house and found him working ¹²  at his wheel. ¹³  18:4 Now and then ¹⁴  there would be something wrong ¹⁵  with the pot he was molding from the clay ¹⁶  with his hands. So he would rework ¹⁷  the clay into another kind of pot as he saw fit. ¹⁸ 

18:5 Then the Lord said to me, ¹⁹  18:6 “I, the Lord, say: ²⁰  ‘O nation of Israel, can I not deal with you as this potter deals with the clay? ²¹  In my hands, you, O nation of Israel, are just like the clay in this potter’s hand.’ 18:7 There are times, Jeremiah, ²²  when I threaten to uproot, tear down, and destroy a nation or kingdom. ²³  18:8 But if that nation I threatened stops doing wrong, ²⁴  I will cancel the destruction ²⁵  I intended to do to it. 18:9 And there are times when I promise to build up and establish ²⁶  a nation or kingdom. 18:10 But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it.

Roma 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Roma 9:21

9:21 Has the potter no right to make from the same lump of clay ²⁷  one vessel for special use and another for ordinary use? ²⁸ 

[45:9]  ¹ tn Heb “Woe [to] the one who argues with the one who formed him.”

[45:9]  ² tn The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.

[45:9]  ³ tn Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”

[45:9]  ⁴ tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.

[45:9]  ⁵ tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”

[45:10]  ⁶ tn Heb “Woe [to] one who says” (NASB and NIV both similar); NCV “How terrible it will be.”

[45:10]  ⁷ tn See the note at v. 9. This phrase occurs a second time later in this verse.

[45:10]  ⁸ sn Verses 9-10 may allude to the exiles’ criticism that the Lord does not appear to know what he is doing.

[18:1]  ⁹ tn Heb “The word which came to Jeremiah from the Lord, saying:” This same formula occurs ten other times in Jeremiah. It has already occurred at 7:1 and 11:1.

[18:2]  ¹⁰ tn Heb “Get up and go down.” The first verb is not literal but is idiomatic for the initiation of an action. See 13:4, 6 for other occurrences of this idiom.

[18:2]  ¹¹ tn Heb “And I will cause you to hear my word there.”

[18:3]  ¹² tn Heb “And behold he was working.”

[18:3]  ¹³ sn At his wheel (Heb “at the two stones”). The Hebrew expression is very descriptive of the construction of a potter’s wheel which consisted of two stones joined by a horizontal shaft. The potter rotated the wheel with his feet on the lower wheel and worked the clay with his hands on the upper. For a picture of a potter working at his wheel see I. Ben-Dor, “Potter’s Wheel,” IDB 3:846. See also the discussion regarding the making of pottery in J. L. Kelso, “Pottery,” IDB 3:846-53.

[18:4]  ¹⁴ tn The verbs here denote repeated action. They are the Hebrew perfect with the vav (ו) consecutive. The text then reads somewhat literally, “Whenever the vessel he was molding…was ruined, he would remold…” For this construction see Joüon 2:393-94 §118.n and 2:628-29 §167.b, and compare the usage in Amos 4:7-8.

[18:4]  ¹⁵ sn Something was wrong with the clay – either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence were “good for nothing” in Jer 13:7. The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular vv. 10-17.

[18:4]  ¹⁶ tn The usage of the preposition בְּ (bet) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant כַּחֹמֶר (kakhomer) found in a few Hebrew mss. Bright renders that phrase as an elliptical “as clay sometimes will.” The phrase is missing from the Greek version.

[18:4]  ¹⁷ tn Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references).

[18:4]  ¹⁸ tn Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4.

[18:5]  ¹⁹ tn Heb “Then the word of the Lord came to me, saying.”

[18:6]  ²⁰ tn This phrase (literally “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24.

[18:6]  ²¹ tn The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.

[18:7]  ²² tn The word “Jeremiah” is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7-10 lead up to the conclusion “So now” in v. 11 which in turns leads to the conclusion “Therefore” in v. 13. The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 §112.p, r); their response is predictable. The words of vv. 7-10 are addressed to Jeremiah (v. 5) in fulfillment of the Lord’s promise to speak to him (v. 2) and furnish the basis for the Lord’s words of conditional threat to a people who show no promise of responding positively (vv. 11-12). Verse six then must be seen as another example of the figure of apostrophe (the turning aside from description about someone to addressing them directly; cf., e.g., Ps 6:8-9 (6:9-10 HT). Earlier examples of this figure have been seen in 6:20; 9:4; 11:13; 12:13; 15:6.

[18:7]  ²³ tn Heb “One moment I may speak about a nation or kingdom to…” So also in v. 9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.

[18:8]  ²⁴ tn Heb “turns from its wickedness.”

[18:8]  ²⁵ tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.

[18:8]  sn There is a wordplay here involving the word “evil” (רָעָה, ra’ah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).

[18:9]  ²⁶ sn Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10).

[9:21]  ²⁷ tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ²⁸ tn Grk “one vessel for honor and another for dishonor.”