Yahweh said to me, “Go, and buy yourself a linen belt, and put it on your waist, and don’t put it in water.”
So I bought a belt according to Yahweh’s word, and put it on my waist.
Yahweh’s word came to me the second time, saying,
Show the surrounding paragraph
Jeremiah 13:1-3 sits inside this longer paragraph.
Yahweh said to me, “Go, and buy yourself a linen belt, and put it on your waist, and don’t put it in water.”
So I bought a belt according to Yahweh’s word, and put it on my waist.
Yahweh’s word came to me the second time, saying, “Take the belt that you have bought, which is on your waist, and arise, go to the Euphrates, and hide it there in a cleft of the rock.”
Parallel Translations
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Yahweh said to me, “Go, and buy yourself a linen belt, and put it on your waist, and don’t put it in water.”
So I bought a belt according to Yahweh’s word, and put it on my waist.
Yahweh’s word came to me the second time, saying,
-
Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.
So I got a girdle according to the word of the LORD, and put it on my loins.
And the word of the LORD came unto me the second time, saying,
Show all 3 translations
-
Thus said the LORD unto me: 'Go, and get thee a linen girdle, and put it upon thy loins, and put it not in water.'
So I got a girdle according to the word of the LORD, and put it upon my loins.
And the word of the LORD came unto me the second time, saying:
Cross-references (12)
- Ezekiel 2:8 (v2) But you, son of man, hear what I tell you. Don’t be rebellious like that rebellious house. Open your mouth, and eat that which I give you.”
- Proverbs 3:5 (v2) Trust in Yahweh with all your heart, and don’t lean on your own understanding.
- Isaiah 20:2 (v2) at that time Yahweh spoke by Isaiah the son of Amoz, saying, “Go, and loosen the sackcloth from off your waist, and take your sandals from…
- Jeremiah 13:11 (v1) For as the belt clings to the waist of a man, so I have caused the whole house of Israel and the whole house of Judah to cling to me,’ says…
- John 15:14 (v2) You are my friends, if you do whatever I command you.
Show all 12 cross-references
- Hebrews 1:1 (v1) God, having in the past spoken to the fathers through the prophets at many times and in various ways,
- Jeremiah 13:8 (v3) Then Yahweh’s word came to me, saying,
- Jeremiah 19:1 (v1) Thus said Yahweh, “Go, and buy a potter’s earthen container, and take some of the elders of the people, and of the elders of the priests;
- Jeremiah 27:2 (v1) Yahweh says to me: “Make bonds and bars, and put them on your neck.
- Ezekiel 4:1-5 (v1) “You also, son of man, take a tile, and lay it before yourself, and portray on it a city, even Jerusalem. Lay siege against it, build forts…
- Hosea 1:2-3 (v2) When Yahweh spoke at first by Hosea, Yahweh said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness;…
- John 13:6-7 (v2) Then he came to Simon Peter. He said to him, “Lord, do you wash my feet?” Jesus answered him, “You don’t know what I am doing now, but you…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
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John Calvin 1540 · Public Domain On v1 I have said that there is here a new…
I have said that there is here a new prophecy; for the Prophet is said to buy for himself a girdle or a belt, or, according to some, a truss or breeches; and as mention is made of linen, this opinion may be probable; but אזור, asur, means not only the breeches which they then wore, but also a girdle or belt, according to what Isaiah says, when, speaking figuratively of Christ’s kingdom, that faithfulness would be the girdle of his loins. (Isaiah 11:5) It, may here, however, be taken for breeches as well as for a girdle.
As to the matter in hand, it makes no great difference. The Prophet then is bidden to buy for himself a linen girdle or a linen breeches, and he is also bidden to go to Euphrates, and to hide the girdle in a hole. He is again bidden to go the second time to Euphrates, and to draw the girdle from the hole, and he found it marred. The application follows; for God declares that he would thus deal with the Jews; though he had had them as a belt, he would yet cast them away. As he had adorned them, so he designed them to be an ornament to him; for the glory of God shines forth in his ChurJeremiah The Jews then, as Isaiah says, were a crown of glory and a royal diadem in God’s hand. (Isaiah 62:3) Hence he compares them here most fitly to a belt or a girdle. Though then their condition was honorable, yet God threatens that he would cast them away; so that, being hidden, they might contract rottenness in a cavern of the Euphrates, that is, in Assyria and Chaldea. This is the meaning of the prophecy.
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But no doubt a vision is here narrated, and not a real transaction, as some think, who regard Jeremiah as having gone there; but what can be imagined more absurd? He was, we know, continually engaged in his office of a teacher among his own people. Had he undertaken so long a journey, and that twice, it would have taken him some months. Hence contentious must he be, who urges the words of the Prophet, and holds that he must have gone to the Euphrates and hidden there his girdle. We know that this form of speaking is common and often used by the prophets: they narrate visions as facts.
We must also observe, that God might have spoken plainly and without any similitude; but as they were not only ignorant, but also stupid, it was found necessary to reprove their torpidity by an external symbol. This was the reason why God confirmed the doctrine of his Prophet by an external representation. Had God said, “Ye have been to me hitherto as a belt, ye were my ornament and my glory, not indeed through your merit or worthiness, but because I have united you to myself, that ye might be a holy people and a priestly kingdom; but now I am constrained to cast you away; and as a person throws from him and casts a girdle into some hole, so that after a long time he finds it rotten, so it will be with you, after having been hidden a long time beyond Euphrates; ye shall there contract rottenness, which will mar you altogether, so that your appearance will be very different, when a remnant of you shall come from thence:” This indeed might have been sufficient; but in that state of security and dullness in which we know the Jews were, such a simple statement would not have so effectually penetrated into their hearts, as when this symbol was presented to them. The Prophet, therefore, says, that he was girded with a belt, that the belt was hid in a hole near Euphrates, and that there it became marred; and then he adds, so shall it be done to you. This statement, as I have said, more sharply touched the Jews, so that they saw that the judgment of God was at hand.
With regard to the similitude of girdle or breeches, we know how proudly the Jews gloried in the thought that God was bound to them; and he would have really been so, had they been in return faithful to him: but as they had become so disobedient and ungrateful, how could God be bound to them? He had indeed chosen them to be a people to himself, but this condition was added, that they were to be as a chaste wife, as he had become, according to what we have seen, a husband to them. But they had prostituted themselves and had become shamefully polluted with idols. As then they had perfidiously departed from their marriage engagement, was not God freed from his obligations? according to what is said by Isaiah,
“There is no need to give you a bill of divorcement, for your mother is an adulteress.” (Isaiah 1:1)
The Prophet then, in this place, meant in a few words to shake off from the Jews those vain boastings in which they indulged, when they said that they were God’s people and the holy seed of Abraham. “True,” he says, “and I will concede more to you, that you were to God even as a belt, by which men usually adorn themselves; but God adopted you, that you might serve him chastely and faithfully; but now, as ye have made void his covenant, he will cast away this belt, which is a disgrace to him and not an ornament, and will throw it into a cavern where it will rot.” Such is the view we are to take of this belt, as we shall hereafter see more clearly.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv1–3 Jer 13:1 Thus saith the LORD unto me, Go…
Jer 13:1 Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.
Ver. 1. Go, get thee a linen girdle.] Or, Belt, or swath.
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And put it not in water.] Or, Lye, to wash it or whiten it; but take it as it is first made, Ut sorditiem magis contrahat, to show, say some, that the Jewish nation, when first chosen, was black by sin and nothing amiable; better skilled and exercised in making mortar and bricks in Egypt than in the worship of God and in good manners.
Or put it not in water,] i.e., Keep it from being rotted, as a type of God’s care of, and kindness to, that people.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–2 God’s design, by what is recorded in this chapter,…
God’s design, by what is recorded in this chapter, is by two types, as in two glasses, to let the people understand by the prophet how he looked upon them, and what they were in his eyes, and also what he would do unto them, and they might expect from him; to this purpose he directeth the prophet to procure himself a girdle, not woollen, but linen, made of flax, or the like, and to put it not upon his clothes, but upon his loins, to signify (as some think) that this people were a people whom God had made near to him. He commands him not to put it in water, to soften it, as some think; linen newly made, before it is wetted in water, being rough; and this they conceive the prophet was forbidden, for a further type of the stiffness, and roughness, and stubbornness of this people. Others think, to typify that God was no cause of this people’s rotting and growing corrupt.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Here is, I. A sign, the marring of a…
Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, Jer 13:1, Jer 13:2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, Jer 13:11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (Jer 13:4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, Jer 13:7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Eze 8:3) and thence back to Chaldea (Eze 11:24); and the explanation of this sign is given only to the prophet himself (Jer 13:8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Jos 1:4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign.
II. The thing signified by this sign. The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, Jer 13:9-11.
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1. The people of Israel had been to God as this girdle in two respects: - (1.) He had taken them into covenant and communion with himself: As the girdle cleaves very closely to the loins of a man and surrounds him, so have I caused to cleave to me the houses of Israel and Judah. They were a people near to God (Psa 148:14); they were his own, a peculiar people to him, a kingdom of priests that had access to him above other nations. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours which in his providence he showed them. He required their stated attendance in the courts of his house, and the frequent ratification of their covenant with him by sacrifices. Thus they were made so as to cleave to him that one would think they could never have been parted. (2.) He had herein designed his own honour. When he took them to be to him for a people, it was that they might be to him for a name, and for a praise, and for a glory, as a girdle is an ornament to a man, and particularly the curious girdle of the ephod was to the high-priest for glory and for beauty. Note, Those whom God takes to be to him for a people he intends to be to him for a praise. [1.] It is their duty to honour him, by observing his institutions and aiming therein at his glory, and thus adorning their profession. [2.] It is their happiness that he reckons himself honoured in them and by them. He is pleased with them, and glories in his relation to them, while they behave themselves as become his people. He was pleased to take it among the titles of his honour to be the God of Israel, even a God to Israel, Ch1 17:24. In vain do we pretend to be to God for a people if we be not to him for a praise.
2. They had by their idolatries and other iniquities loosed themselves from him, thrown themselves at a distance, robbed him of the honour they owed him, buried themselves in the earth, and foreign earth too, mingled among the nations, and were so spoiled and corrupted that they were good for nothing: they could no more be to God, as they were designed, for a name and a praise, for they would not hear either their duty to do it or their privilege to value it: They refused to hear the words of God, by which they might have been kept still cleaving closely to him. They walked in the imagination of their heart, wherever their fancy led them; and denied themselves no gratification they had a mind to, particularly in their worship. They would not cleave to God, but walked after other gods, to serve them, and to worship them; they doted upon the gods of the heathen nations that lay towards Euphrates, so that they were quite spoiled for the service of their own God, and were as this girdle, this rotten girdle, a disgrace to their profession and not an ornament. A thousand pities it was that such a girdle should be so spoiled, that such a people should so wretchedly degenerate.
3. God would by his judgments separate them from him, send them into captivity, deface all their beauty and ruin their excellency, so that they should be like a fine girdle gone to rags, a worthless, useless, despicable people. God will after this manner mar the pride of Judah, and the great pride of Jerusalem. He would strip them of all that which was the matter of their pride, of which they boasted and in which they trusted; it should not only be sullied and stained, but quite destroyed, like this linen girdle. Observe, He speaks of the pride of Judah (the country people were proud of their holy land, their good land), but of the great pride of Jerusalem; there the temple was, and the royal palace, and therefore those citizens were more proud than the inhabitants of other cities. God takes notice of the degrees of men's pride, the pride of some and the great pride of others; and he will mar it, he will stain it. Pride will have a fall, for God resists the proud. He will either mar the pride that is in us (that is, mortify it by his grace, make us ashamed of it, and, like Hezekiah, humble us for the pride of our hearts, the great pride, and cure us of it, great as it is; and this marring of the pride will be making of the soul; happy for us if the humbling providences our hearts be humbled) or else he will mar the thing we are proud of. Parts, gifts, learning, power, external privileges, if we are proud of these, it is just with God to blast them; even the temple, when it became Jerusalem's pride, was marred and laid in ashes. It is the honour of God to took upon every one that is proud and abase him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 Thus saith the Lord unto me,.... In a vision,…
Thus saith the Lord unto me,.... In a vision, and by the spirit of prophecy: when this was said is not certain, very likely in the reign of Jehoiakim; the prophet gives an account of what had been done, the present tense is put for the past.
Go and get thee a linen girdle; or, "a girdle of linens" (l); a girdle made of flax or fine linen, which the prophet had not used to wear; and having none, is bid to go, perhaps from Anathoth to Jerusalem, to "get" one, or "buy" one: this girdle represents the people of the Jews in their more pure and less corrupted state, when they were a people near unto the Lord, and greatly regarded by him, and had a share in his affections; when they cleaved unto him, and served him, and were to his praise and glory: "and put it upon thy loins"; near the reins, the seat of affection and desire, and that it might be visible and ornamental; denoting what has been before observed: "and" or
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but put it not in water or, "bring it not through it" (m); meaning either before he put it on his loins; and the sense is, that he was not to wash it, and whiten it, but to wear it just as it was wrought, signifying that those people were originally taken by the Lord of his own mercy, and without any merits of theirs, rough, unwashed, and unpolished as they were: or else, after he had wore it, as Jarchi, when it was soiled with sweat; yet not to be washed, that it might rot the sooner: and so may design the corrupt and filthy state of this people, and the ruin brought thereby upon them, which was not to be prevented.
(l) "cingulum linorum", Montanus. (m) "sed per aquam non duces eam", Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v1 In the type of a linen girdle God prefigures…
In the type of a linen girdle God prefigures their destruction, ver. 1-11. Under the parable of bottles filled with wine, is foretold their drunkenness with misery, ver. 12-14. He exhorts to prevent these judgments by repentance, ver. 15-27.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v1 This chapter contains an entire prophecy. The symbol of…
CHAPTER XIII
This chapter contains an entire prophecy. The symbol of the
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linen girdle, left to rot for a considerable time, was a type
of the manner in which the glory of the Jews should be marred
during the course of their long captivity, 1-11.
The scene of hiding the girdle being laid near the Euphrates,
intimated that the scene of the nation's distress should be
Chaldea, which that river waters. The next three verses, by
another emblem frequently used to represent the judgments of
God, are designed to show that the calamities threatened should
be extended to every rank and denomination, 12-14.
This leads the prophet to a most affectionate exhortation to
repentance, 15-17.
But God, knowing that this happy consequence would not ensue,
sends him with an awful message to the royal family
particularly, and to the inhabitants of Jerusalem in general,
declaring the approaching judgments in plain terms, 18-27.
The ardent desire for the reformation of Jerusalem, with which
the chapter concludes, beautifully displays the compassion and
tender mercy of God.
NOTES ON CHAP. XIII
Verse 1. Thus saith the Lord unto me] This discourse is supposed to have been delivered under the reign of Jeconiah, the son and successor of Jehoiakim, who came to the throne in the eighteenth year of his age; when the Chaldean generals had encamped near to Jerusalem, but did not besiege it in form till Nebuchadnezzar came up with the great body of the army. In these circumstances the prophet predicts the captivity; and, by a symbolical representation of a rotten girdle, shows the people their totally corrupt state; and by another of bottles filled with wine, shows the destruction and madness of their counsels, and the confusion that must ensue.
Go and get thee a linen girdle] This was either a vision, or God simply describes the thing in order that the prophet might use it in the way of illustration.
Put it not in water.] After having worn it, let it not be washed, that it may more properly represent the uncleanness of the Israelites; for they were represented by the girdle; for "as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah." And as a girdle is as well for ornament as use; God took them for a name, and for a praise, and for a glory, Jer 13:11.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v1 Jer 13:1-2. Thus saith the Lord unto me —…
Jer 13:1-2. Thus saith the Lord unto me — The prophet here begins a new discourse. Go and get thee a girdle, &c. — “God explains, at Jer 13:11, what was meant by the symbol of the girdle, or sash, worn about the loins, namely, his people Israel, whom he redeemed of old, and attached to himself by a special covenant; that as a girdle served for an ornament to the wearer, so they should be subservient to the honour and glory of his name. But it is added, They would not hear, or conform to his intentions; therefore, being polluted with the guilt of their disobedience, they were, in that state, and on that very account, to be carried into captivity; conformably to which the prophet was commanded not to put the girdle in water, that is, not to wash it, but to leave it in that state of filthiness which it had contracted in wearing.” So I got the girdle, according to the word of the Lord — That is, according to God’s command. And put it on my loins — Used it as God directed me, not disputing the reason why God commanded me to do such a thing.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 A linen girdle - The appointed dress of the…
A linen girdle - The appointed dress of the priestly order (Lev 16:4, ...).
Put it not in water - i. e., do not wash it, and so let it represent the deep-grained pollution of the people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v1 Girdle, usually worn by women. (St. Jerome) (Exodus xxviii.…
Girdle, usually worn by women. (St. Jerome) (Exodus xxviii. 42.) --- It denoted the Jews, who became more corrupt during the captivity; (ver. 7, 11.) so that God delivered them out of his pure mercy. Thus He explains this prophetical action. (Calmet) --- Loins. God cherished his people. (Menochius) --- Water. He made choice of them when they were rough and deformed. (St. Jerome) --- Their sins cause their ruin. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Since the foregoing discourse is complete in itself, it…
CHAPTER 13
Since the foregoing discourse is complete in itself, it is not correct to say that Jeremiah 11-13 form “a whole, one prophetic discourse”(Graf, S. 174). Chap. 13. on the contrary is an independent portion, but contemporaneous with the preceding. For although the cleft in the rock by the river Euphrates involves an obscure intimation of the place of exile, the enemies from the North are still spoken of indefinitely (comp. on Jer_13:20). This portion therefore belongs to the period before the fourth year of Jehoiakim. The reign of Jehoiakim is also indicated in what is said of the pride of the great, and especially of the King, Jer_13:12 sqq—Comp. on the despotism of Jehoiakim, Comm. on Jer_22:13-19.
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As to the purport of this passage—it is a reproof of pride. Comp. Jer_13:9, “I will mar the pride of Judah and the pride of Jerusalem, for it is great;” Jer_13:2, “bottle,” and the interpretation given of it; Jer_13:15, “be not proud;” Jer_13:17, “for your pride;” Jer_13:18, “humble yourselves, sit down.”—The reproof is however addressed to the people in a threefold gradation—first the pride of the chosen people generally (Jer_13:9, Judah and Jerusalem) is rebuked under the figure of a destroyed girdle. This is then done with respect to the particular orders enumerated in Jer_13:13, which are represented under the figure of drunken pitchers breaking each other; finally the prophet humbles the pride of the highest, the king and the king’s mother (Jer_13:18) and the form of the concrete mother of the country gradually passes over into the abstract, i. e., ideal, person of the daughter of Zion (Jerusalem, Jer_13:27). There are thus three strophes:
1. Jer_13:1-11. The entire chosen nation a destroyed girdle.
2. Jer_13:12-17. The particular orders broken pitchers.
3. Jer_13:18-27. The father and mother of the country humbled, driven away, insulted.
1. The entire chosen nation a destroyed girdle
Jer_13:1-2
1 Thus saith the Lord [Jehovah] unto me, Go and get [buy] thee a linen girdle, 2and put it upon thy loins and put it not in water. So I got [bought, procured] a [the] girdle according to the word of the Lord [Jehovah], and put it on my loins. 3And the word of the Lord came [was communicated] unto me the second time, 4saying: Take the girdle that thou hast got [bought, procured], which is upon thy loins, and arise, go to Euphrates [Phrath] and hide it there in a hole [cleft] of the 5rock. So [And] I went and hid it by Euphrates [in Phrath, or on the Phrath] as 6the Lord [Jehovah had] commanded me. And it came to pass after many days, that the Lord [Jehovah] said unto me, Arise, go to Euphrates [Phrath] and take 7[fetch] the girdle from thence, which I commanded thee to hide there. Then I went to Euphrates [Phrath] and digged, and took the girdle from the place where I had hid it, and behold, the girdle was marred [spoiled]; it was profitable [good] 8for nothing. Then the word of the Lord [Jehovah] came unto me, saying:
9 Thus saith Jehovah:
Thus will I spoil the pride of Judah,
And the pride of Jerusalem, which is great.
10 This wicked people, who refused to hear my words,
Who walked in the hardness of their heart,
And went after other gods to serve them and to worship them,
They shall even be as this girdle, which is good for nothing.
11 For as a girdle lies around the loins of a man,
So have I laid around myself the whole house of Israel,
And the whole house of Judah, saith Jehovah,
That they may be to me for a people,
For a name, for praise, and for beauty;
But they hearkened not.
EXEGETICAL AND CRITICAL
Jer_13:1-2. Go and buy thee a girdle … on my loins. The reason why the prophet was to buy a girdle appears in Jer_13:11. As of all parts of the clothing the girdle is that which fits most closely, so Israel of all nations is the most closely connected with Jehovah. And as a beautifully ornamented girdle serves to adorn a man (comp. Herzog, Real-Enc., V. S. 407; VII. 717) so the Lord thought to put on Israel as an armament. The prophet was to buy a linen girdle without doubt, because the sacred garments of the priests were linen (comp. Exo_28:40; Herzog, R.-Enc. VII. S. 714) and because Israel was to be a holy, priestly nation (Exo_19:6). On the question why the prophet was not to put the girdle in water there has been much debate. Graf’s view that the girdle was to be preserved from the injurious effects of the water, and kept new and undamaged, refutes itself. For no damage would be done to a linen girdle by washing, but it would rather be renewed. The prohibition to put the girdle in water evidently presupposes that the prophet would have washed the girdle when it became dirty. But this was not to be done. It was to remain dirty. As a dirty girdle it was to be taken to the Euphrates. Since now the girdle denotes the people, it was thus to be set before their eyes what was impending over them as having become unclean, and yet long borne by the Lord in their filth. So Rosenmuller and Maurer.
Jer_13:3-7. Take the girdle … profitable for nothing. פְּרָת is in Jeremiah always the Euphrates, Jer_46:2; Jer_46:6; Jer_46:10; Jer_51:63, though in Jeremiah 46. we always find נְהַר־פְּרָת. Now it is inconceivable that Jeremiah made the long journey to the Euphrates twice “merely to show that a linen girdle is destroyed by lying a long time in the damp.” Therefore פְּרת is said by some to be a water-gap (פֶּרֶץ) near Jerusalem (Ewald), by others an abbreviation of אֶפְּרָת (Bochart, Venema, Hitzig), by others again the whole is regarded as merely an allegorical narrative (Staeudlin, Neue Beitr. zur Erl. d. bibl. Proph. Gött., 1791, S. 129 sqq., Graf). But I do not see why the words may not be regarded as historical truth, if only we do not apply the standard of the paltry present to the great, past. Was it too much for a prophet to make a long journey in order to set visibly before the eyes of his people their impending fate? There are indeed narratives of such a kind as bear in themselves the necessity of a parabolic interpretation, ex. gr. when Jeremiah in Jer_25:15 sqq. says that he took the wine cup of fury from the hand of the Lord and caused Jerusalem with all the cities of Judah, Pharaoh and many other kings and princes to drink of it. But where this is not the case we must be on our guard against transferring our standard of the suitable, or of the morally and physically possible to those times. I therefore do not perceive why the account in Hosea 1; Eze_4:5 is less real than what we read in Jer_19:1 sqq.; Jer_27:2; Isa_20:3. And here also Jeremiah may have really made a double journey to the Euphrates for the most palpable warning of his people. But let us not expect that Jeremiah will trouble himself to affirm in many words what great result he accomplished by these journeys. He who relates so simply, without even an exclamation, how he was thrown into the miry pit (Jeremiah 38.) might here also leave it to his readers to estimate the importance of the facts.
[Henderson:—“On the authority of the LXX., Vulg. and other ancient versions, it has been taken for granted, that by פְּרָת here the river Euphrates is to be understood. That the name is elsewhere employed to designate that river is beyond dispute. Not reckoning the present verse, it occurs fifteen times with this application, but except in three instances, Gen_2:14; 2Ch_35:20; Jer_51:63, it never stands alone, but always has נָהָר, river, attached to it. Indeed the same must have taken place Gen_2:14 if that word had not been used immediately before פּרת, so that this passage ought not to be taken into account. With respect to Jer_51:63 also, there was no necessity for employing the qualifying noun, as Seraiah is supposed to be at Babylon at the time to which reference is there made, consequently in the closest contact with the Euphrates. It seems not a little strange, therefore, that the name should appear not fewer than four times in the present verse without the use of the qualifying term, if that river had really been intended. This circumstance appears to have struck the LXX., whose text, Jer_13:7, exhibits τὸ Ευφράτμόν. Ewald, who rejects the Euphrates, renders the word by Flussufer (bank of the river) and thinks that it may be used of fresh or sweet water rivers generally, or that it may express the same as the Arab. ׁײֹ, a rent in the land formed by water. I prefer the solution proposed by Bochart, and adopted by Venema, Dathe and Hitzig, that פּרת is here only an abbreviation of אֶפְּרת, Ephrath, which appears to have been the original name of Bethlehem and its vicinity, and most commonly appears with the paragogic אֶפְּרָתָה–ה, Ephratha. The aphæresis of the prosthetic א is not without examples.—The whole extent of the prophetic journey therefore was only about six miles northward of Jerusalem. There at Bethlehem, he was to hide the girdle in a fissure of הַסָלַע, the rock, some well-known rock in the vicinity of that town. Why he was especially sent to that place it is impossible to say, except that it may have been that the use of the term Prath might lead the Jews, when the symbolical actions came to be understood by them, to think of the Euphrates, to which they were to be carried away captive, as designated by the same name.”—S. R. A.]
Jer_13:8-11. Then the word … but they hearkened not. Observe in Jer_13:9-10 the relation of this parable to that which follows, of the pitchers. The girdle signifies the entirety of the people, the pitchers the individuals of all ranks. Hence in Jer_13:9, “the pride of Judah and Jerusalem,” and in Jer_13:10, “this evil people,” is spoken of, while in Jer_13:13 all ranks are enumerated. The meaning of the destruction of the girdle in the cleft of the rock is declared in Jer_13:9-10 : pride shall be brought low, the chosen people shall become as a girdle, which is profitable for nothing. And certainly, though there was a partial return from exile, yet with the captivity in Babylon ceased the existence of Israel as an independent State with compact national unity. Observe in Jer_13:9 the doubling of the strong word גָאוֹן, pride, with the addition הָרָב, great. The main thought of the passage is thus emphasized.—In the words, for a name, for a praise, etc., there appears to be an allusion to Exo_28:2, where it is said of the holy garments of Aaron that they should be “for glory and for beauty.”
2. THE PARTICULAR ORDERS—BROKEN PITCHERS
Jer_13:12-17
12 Therefore [And] thou shalt speak unto them this word: Thus saith the Lord [Jehovah the] God of Israel, Every bottle [vessel, pitcher] shall be filled with wine; and they shall [will] say unto thee, Do we not certainly know that every 13bottle [pitcher] shall be filled with wine? Then shalt thou say unto them, Thus saith the Lord [Jehovah]:
Behold, I fill all the inhabitants of this land,
And the kings who sit for David on his throne,
And the priests and the prophets and all the citizens of Jerusalem with drunkenness,
14 And dash them one against another,
And the fathers and sons together, saith Jehovah.
I will not spare, nor have pity, nor be merciful,
So as not to destroy them.
15 Hear ye and attend! Be not high-minded! For Jehovah hath spoken.
16 Give to Jehovah, your God, the glory,
Before he causes darkness,
And your feet stumble on mountains of twilight,
And ye wait for light, but he turneth it1 into dark shadow,
And change it2 into cloudy night
17 But if ye hear it3 not, my soul will weep in secret for your pride
And mine eyes shall weep sore and run down with tears,4
That the flock of Jehovah is carried away captive.
EXEGETICAL AND CRITICAL
Jer_13:12. Announcement of the punitive judgment under a new figure, that of pitchers to be filled, which is not understood by the people. Jehovah explains the figure, Jer_13:13-14. Admonition of the prophet to follow the warning of Jehovah, Jer_13:15-17.
Jer_13:12. Therefore thou shalt speak … shall be filled with wine. After the declaration, in the words “they would not hear,” Jer_13:11, that the symbolical action had been unsuccessful, a new attempt is set on foot by a visible parable to make an impression on the people. The first symbolical act was intended to bring the thoughts of God home to the people in an analytical way, the new parable takes a syntheticalform. The short sentence, “every bottle shall be filled with wine,” is set at the head of an obscure, mysterious problem. The people express their understanding of the sentence in the most natural physical sense, but with the silent assumption (we knew that before, no one need tell us that. Comp. Gen_43:7) that this interpretation is not satisfactory. The Lord therefore develops His meaning more particularly in what follows.
Jer_13:13-14. Then shalt thou say unto them … destroy them. It should first be observed that in the three parts of this discourse (Jeremiah 13) there is a climax, in so far as the first part (Jer_13:9-10) is addressed to the mass of the people, without distinction of the particular orders, the second part specifies these orders with evident emphasis on the favored classes, the third part applies to the king and the king’s mother alone (Jer_13:18). The prominence of the higher classes in the second part is doubtless connected with the purport of the parable. They are compared with earthen pitchers. [Henderson: “These bottles are frequently of a large size. On entering the city of Tiflis, in 1821, the author found the market-place full of such bottles, consisting of the skins of oxen, calves, etc., distended with wine.—It is from this custom that our English word hogshead is derived—that term being a corrupt pronunciation of ox-hide.”—But Hitzig renders wine-pitchers, earthen vessels or pots.—S. R. A.] (Comp. Jer_48:12; Isa_30:14; Lam_4:2). These pitchers are bellied, to a certain extent swollen, but internally they are hollow and empty and moreover of frangible material. They are therefore an excellent emblem of that carnal aristocratic pride to which there is no corresponding inner merit. That this is the prophet’s meaning is clear from the emphatically prefixed Be not high-minded (אַל–תּגְבָּהוּ), Jer_13:15, and from pride (גֵוָה), Jer_13:17.—What a suitable punishment for such men, who are like pitchers, to be filled with wine of intoxication! שִׁכָּרוֹן, drunkenness, designates the immediate subjective effect of the wine of fury (comp. Jer_25:15; Isa_28:7; Isa_51:17; Psa_60:5), of which the further objective effect is collision and breaking to pieces. The Midianites (Jdg_7:22) and the Philistines (1Sa_14:20), who exterminated each other, were also seized by a spirit of intoxication. If not in this sense, yet in that of mutual hatred, reciprocal oppression and injury in general, the prophet applies נִפַּצְתִּים ו֜, dash them, to the Israelites. But when a kingdom is divided against itself it cannot stand, Mar_3:24.—The plural kings in Jer_13:13, intimates that not merely the then reigning king, but several, one after another (as the majority of the kings contemporary with Jeremiah were evil-disposed) were included in this category. The addition, who sit for David (comp. Jer_22:4), sets forth that very element on which the pride of these kings especially rested. (Comp. 2 Samuel 7).
Jer_13:15; Jer_13:17. Hear ye and attend … carried away captive. The prophet interposes as a mediator with an earnest admonition to observe the divine warning. On high-minded comp. the foregoing remarks.—For Jehovah hath spoken, viz., every bottle, etc., Jer_13:12.—Give glory. Comp. Jos_7:19. It is opposed to be proud.—Cause darkness. Comp. Psa_105:28; Psa_139:12. According to the connection it is easiest to regard God as the subject.—Stumble, reference to dash together, Jer_13:14.—Dark mountains are more than stones of stumbling. The prophet imagines them to be wandering in a mountainous country and in a dark ravine. Comp. Psa_23:4.—In secret places. The prophet will retire from the publicity, in which he has hitherto lived and labored, into solitude, in order that he may give way to his sorrow.—Weep in contrast with drunkenness, Jer_13:13 : the prophet’s eyes will overflow with tears.—Flock. Comp. Jer_13:20; Zec_10:3. Even the disobedient people continue to be the Lord’s flock.
Footnotes:
[1]Jer_13:16.—שׁמה refers to אור, which is used as a feminine besides only in Job_36:32. Comp. Ewald, § 174 c
[2]Jer_13:16.—The Chethibh וְשִׁת for יָשִׁית is foolish.
[3]Jer_13:17.—תשׁמעוה referable to Jer_13:15. The feminine suffix in a neuter sense. Comp. Naegelsb. Gr., § 60, 6 b.
[4]Jer_13:17.—On the construction, comp. Naegelsb. Gr., § 69, 2 a.; Jer_9:17; Jer_14:17; Lam_1:16; Lam_3:48.
3. THE FATHER AND MOTHER OF THE COUNTRY HUMBLED, DRIVEN AWAY, INSULTED
Jer_13:18-27
18 Say to the king and the princes, sit down low,5
For fallen is your chief ornament,6 your glorious crown!
19 The cities of the south are shut up, and no man openeth them;
Judah is carried away7 wholly, carried away completely.8
20 Lift up your eyes and see who are coming from the north.
Where is the flock that was given thee, thy beautiful flock?
21 What wilt thou say, when he sets over thee those,9
Whom thou hast thyself drawn10 to thee for friends, as chief?11
Will not pangs seize thee as a parturient woman?12
22 And if thou sayest in thy heart, why have these things happened to me?—
For the greatness of thy iniquity are thy skirts discovered,13
Thy heels abused.14
23 Will a Cushite change his skin, or a leopard his spots?
Then shall ye also be able to do good, ye accustomed to evil-doing!
24 Therefore I will scatter them as the stubble,15
That hasteth away16 before the wind of the desert.
25 This is thy lot, thy measured17 portion from me, saith Jehovah,
Because thou didst forget me and trust in falsehood.
26 Therefore I also have discovered thy skirts from before,
That18 thy shame may be seen:—
27 Thy adulteries and ardent neighings, the enormity of thy unchastity—
On the hills in the field have I seen thy abominations!
Wo to thee, O Jerusalem! Wilt thou not be cleansed—still after how long!
EXEGETICAL AND CRITICAL
The discourse of the prophet still rising higher, is now addressed to the king and his mother, thus to the heads of the State (comp. on Jer_13:13). He announces humbling of pride (Jer_13:18), overthrow of power and exile (Jer_13:19). Enemies from the north (Jer_13:20), whose friendship was formerly sought, will bring this about to the. extreme misery of the subjects (Jer_13:21), as a punishment for their sins (Jer_13:22). And since Israel is corrupt to the core, an amelioration on their part is not to be expected (Jer_13:24), wherefore the Lord must also scatter them to the winds (Jer_13:24), and as a just punishment of their wickedness (Jer_13:25-27 a), deliver them up to inconceivable woe (Jer_13:27 b). The address, which at first has the king and his mother alone in view (Jer_13:18-19), passes over gradually more to the latter (Jer_13:20-22), and at last (since the king’s mother may easily be regarded as the mother of the country and representative of the mother-country) to the entirety of the nation (Jer_13:23-27), the end of the discourse thus returning to the beginning (comp. Jer_13:9-10).
Jer_13:18-19. Say to the king … carried away completely.—גְבִיוָה is the queen-mother, who had precedence in rank over the many chosen women of the harem. Therefore the book of Kings (with two exceptions) always mentions with the name of the king, that of his mother.—Comp. Jer_29:2; 1Ki_15:12; 2Ki_10:13 (2Ch_15:16).—Sit down. Here, also, the prophet attacks worldly pride.—Of the south. As the enemy comes from the north, the siege of the cities of the south is a sign that the capital is surrounded, and that flight to the south, is no longer possible. [Henderson following Hitzig, more correctly refers this to the complete desertion of the cities,—“the inhabitants having all been carried away into captivity, and not so much as one left to open the gates to a traveler.”—S. R. A].
Jer_13:20-22. Lift up your eyes … thy heels abused. The circumstance that the princess is mentioned immediately before, and that Jer_13:20 b appears to refer to the shepherds of the people (the ideal person of the people is represented as wife, mother, daughter, but never as shepherdess), appears to me to indicate that the prophet has made use of the feminine forms שְׂאִי ,רְאִי (lift up and see), with primary reference to princess:—thou hast thyself drawn, Jer_13:21, also seems to favor this. For such acts always proceeded especially from the heads of the people, and how powerful the influence of the princesses was, is shown in Maachah, the mother of Asa (1Ki_15:13), Jezebel (1Ki_16:31 sqq.), and Athaliah (2 Kings 11). The sudden change of number is not unusual. Comp. Naegelsb. Gr., § 105, 7. Anm. 2.—As certainly as the prophet means by those coming from the north the same enemies, of which he has already spoken in Jer_1:14-15; Jer_4:6, etc., so certain is it also, that he does not know definitely what northern people were meant; comp. remarks on Jer_1:14. Thus it is also declared that this prophecy must have been delivered before the fourth year of Jehoiakim. For from this year (comp. chap. 15.) Jeremiah knows definitely that the nation is the Chaldeans.—What wilt thou say, Jer_13:21. It having been said of the ruling pair in the previous verse, that they are to lose their flock, it is here added by way of climax, that they will themselves come under the dominion of others, and indeed of those whose friendship might rather have been expected from the previous relations of the kings of Judah towards them. This cannot, indeed, be said of Jehoiakim, for although he had not engaged in direct hostilities against the king of Babylon (his revolt, 2Ki_24:1, mast have taken place after the battle of Carchemish, and therefore long after this prophecy), he was yet a creature of his opponent Pharaoh Nechoh (2Ki_23:34). But of his predecessors, from Ahaz onward (comp. 2Ki_16:7 sqq.), most of them had entered into more or less intimate relations with the northern empire, partly as seeking aid from it (comp. on Jer_2:18; Jer_2:36), partly as introducing among themselves the forms, of religion there prevailing (comp. Manasseh, 2Ki_21:3; Amon, Ib. 1Ki_21:20; Zep_1:5 coll. 2Ki_23:5; 2Ki_23:11 sqq.), partly at least like Hezekiah in an apparently innocuous, but really fatal display of courtesy. If with this we take into account the relations of the Jewish kings to Assyria, as well as to Babylon, we are justified, both by the words of this passage, which speaks only generally of בָּאִים מִצָפּוֹן, and the inner unity of those empires (comp. the name Asshur, transferred to the Babylonian and Persian monarchy; 2Ki_23:29; Ezr_6:22).
Jer_13:23-27. Will the Cushite … after how long! There might still be a means of escape—Reform. But this is not to be expected, because evil-doing has become the people’s second nature. Comp. Jer_5:3; Jer_6:10; Jer_6:13-15; Jer_6:27 sqq.; Jer_8:4-7; Jer_9:24-25.—Therefore I also. Jer_13:26. The declaration of cause and consequence are entwined after the manner of a chain in Jer_13:23-27; Jer_13:23 cause, Jer_13:24-25 a, consequence; Jer_13:25 b, repeated cause; Jer_13:26, consequence; Jer_13:27 a, cause again; Jer_13:27 b, the final consequence. Yet since I have discovered thy skirts, evidently points back to Jer_13:22, where the same is said of the enemy, there is in the words, Therefore I also, not merely the antithesis to thou didst forget me, Jer_13:25, but also the thought: whatever the enemy does to thee is done according to my will; I am He who does it.—From before. Jeremiah quotes here only Nah_3:5, which passage also refers back to Isa_47:1-3 (comp. Kueper, S. 136; Strausson Nahum, S. 95).—Graf strangely maintains that עַל־פָּנַיִךְ cannot mean “over thy face;” that the expression never has this meaning. I refer only to 1Ki_18:7; 1Ki_18:39. But I also believe that the meaning face is not to be insisted upon, but that פָּנִים here as frequently (comp. Jer_1:13) signifies the fore-part.—Still after how long! Jeremiah had maintained in Jer_13:23 the incorrigibility of the people. From the conclusion of Jer_13:27 it is seen, that he understands this only of the Israel of the present. In the future, though far distant, he sets forth in prospect the purification of the people, comp. Jer_3:18 sqq.; Jer_12:14 sqq.
Footnotes:
[5]Jer_13:18.—On the construction comp. Naegelsb. Gr., § 95, Anm.
[6]Jer_13:18.—מַרְאֲשׁוֹתֵיכֶם. Thus punctuated the word is found here only. On the derivation comp. Olsh. § 197, e, S. 374. The meaning is: that which is found at the head or on the head. (Comp. מַרְגָלוֹתRth_3:4; Rth_3:7-8; Rth_3:14). Elsewhere we find (occurring only in this form) מְרַאֲשׁוֹיו, Gen_28:11; Gen_28:18; 1Sa_19:13; 1Sa_19:16, etc.: and (erroneously punctuated) מֵרַֽאֲשׁתֵי1Sa_26:12.—That which is found on the head is the ornament, which is more particularly designated as the crown. On the sing. masc. יָרַד comp. Naegelsb. Gr. § 105, 4 b, 3.
[7]Jer_13:19.—הגלת. Comp. Lev_25:21; Lev_26:31; 2Ki_9:37 (Chethibh): Ewald, § 194 a; Olsh., § 226 b, S. 449.
[8]Jer_13:19.—שׁלומים, adjective, שָׁלֵם=integer. Comp. Amo_1:6; Amo_1:9.
[9]Jer_13:21.—Since there is no nominative to יִכְקֹד, either mentioned or implied, in the connection, it must be either the ideal-general subject (One,), or Jehovah, which in sense amounts to the same thing. All the commentators recognize a parenthesis as beginning with כְּקֹד. But some conclude this with אֹרָם (Gaab), others with קַלַיִךְ (Hitzig, Graf), others with אַלֻּפּים (Eichhorn, De Wette, Umbreit). It is opposed to the first rendering that then the sense of לִמַּדְתְּי remains indefinite, to the second, that then the parenthesis is either superfluous, if we considerאֵלַיִךְ=קַלַיִךְ, or as incorrectly introduced by קַלַיִךְ is to be considered as=adversum te (Vulg., Hitzig). It would then need to beכִּי. I therefore agree with those who conclude the parenthesis with אַלֻּפִּים. Then וְאַתְּ is sentence of condition with an adversative meaning (comp. Naegelsb. Gr., § 109, 4 e) which in its entirety is to be regarded as the object of יִפּקֹד. The meaning of this verb is that which occurs frequently: to set, ordain over one (comp. Jer_15:3).
[10]Jer_13:21.—לִמּד=to accustom, to train, of beasts (Jer_31:18; Hos_10:11), of men (Jer_10:2). In the latter passage it is construed with אֵלֹfor which we here have עַל, which prepositions, as frequently remarked, are often used as synonymous by Jeremiah (comp. on Jer_10:2).—The construction with a double accusative is similar to Jer_2:33, only here it is a double accusative of person, since it is not said: thou teachest them intimacy, but as intimates, which is to be regarded as a prolepsis and to be included in the cases enumerated in Naegelsb. Gr. § 69, 3.
[11]Jer_13:21.—לראשׁ, the thought is the same as in Lam_1:5.
[12]Jer_13:21.—אשׁת לדה, mulier partus; elsewhere יוֵֹלדָה (comp. Jer_6:24; Jer_22:23; Jer_49:24), לֵדָה besides only in 2Ki_19:3; Isa_37:3; Hos_9:11.
[13]Jer_13:22.—נגלו וגו׳. Comp. Nah_3:5.
[14]Jer_13:22—The Niph. נֶחְמְסוּ here only. Comp. Jer_22:3. The captive driven before the enemy is exposed both to shame and abuse. [Henderson: “The reason why the heels are particularly mentioned, seems to he that the sandal was fastened by a strap or thong which came round above the heel to the instep. As the sandal was not so easily removed as the skirt was turned up, hence the appropriate selection of the verb חַמַם, to tear off, or do anything with violence. Both parts of the description literally apply to those who were removed into a state of expatriation by a victorious army.”—S. R. A.]
[15]Jer_13:24.—קשׁ stubble. Comp. Psa_83:14 : Isa_41:2; Isa_47:14.
[16]Jer_13:24.—עובר לרוח, literally stubble, which is related to the wind as going along, which runs from the wind. That עבר; also signifies discedere, abire, auferri is seen from passages like Rth_2:8; 2Ch_18:23; Psa_81:7; Eze_48:14. Comp. מֹץ עֹבֵר, Isa_29:5.
[17]Jer_13:25.—מנת־מדיך. In Job_11:9 also מִרָּהּ is to be derived from מַד, with the meaning mensura מִדָּה Comp. Olsh., § 139, S. 263; Fuerst., Conc. S. 616, s. v., מַד.Therefore it is not necessary to render מַד here=upper garment, with reference to Rth_3:15 (coll. Psa_11:6; Isa_65:6), [as Hitzig does, declaring that מַד never means mensura. Henderson: “As the noun is here parallel with גוֹרָלֹ, the lot, which was specially employed in determining portions of land, it seems preferable to explain it of such measurements.”—S. R. A.]
[18]Jer_13:26.—אשׁר is causal. Comp. Jos_4:23; 1Ki_8:33; Zec_1:15.
DOCTRINAL AND ETHICAL
1. On Jer_13:1-11. The Lord has put on Israel as a girdle for His own adornment and for Israel’s highest glory. This figure is unquestionably one of the most precious which the Scripture employs to represent the mystery of election. Elsewhere Israel is called Jehovah’s inheritance (Deu_4:20; Deu_7:6), His wife and His beloved bride (Hos_2:16 sqq.; Jer_2:2), his first-born son (Exo_4:22), His servant (Isa_41:8), His flock (Jer_13:17), his vineyard (Isa_5:7), his signet-ring (Hag_2:23. Vid. Köhler, S. 114). Like the last emblem, the girdle also denotes the closest intimacy, indispensable service, a valuable ornament. But great as is the love which the Lord thus shows to Israel in calling them His girdle, as great is the severity with which he declares, that the honor thus received will not save them from destruction. Let every particular Christian church mark this! However closely it may be attached to the Lord, this saves it neither from internal corruption, nor from external judgment, comp. Luk_3:8-9. Not this or that particular church, but the whole church only has the promise of infallibility (Joh_16:13) invincibility and permanent existence. (Mat_16:18).
2. On Jer_13:17. “This is a good advice. In the words of a hymn, ‘when witnesses have sown God’s word, they water it with prayer and many thousand tears.’ In one hour more grace is drawn by weeping from God the lover of life, who allows Himself to be implored, and who hearkens to the voice of His servants; and hearts, which feel the tears of their lover, are thus brought nearer to their object in a quarter of an hour, than could be accomplished by three sermons … ‘Everything is born in pain.’ … When ye can do no more, ye witnesses, go and weep and moisten your seed, then you will come again with joy bringing your sheaves with you.” Zinzendorf. Preces et lacrimæ sunt arma ecclesiæ.
3. On Jer_13:18. “When the enemies are at the gate, the plague in the city or the village, and there is no escape, and human help there is none, then it is of some use for preachers to speak to their princes out of tune; at other times they would be regarded as insolent. … Sometimes God’s witnesses are clothed with an authority which no one understands, but all feel. Jehoram’s visit to Elisha was for the purpose of decapitating him, and a polite conversation was the result, (2Ki_6:30 sqq.)” Zinzendorf.
4. On Jer_13:18. “A preacher is not to take court-soup and robes of grace and leave the hare’s head unstript, but put salt even into Herod’s wounds.” Förster from a sermon of Celich, 3 Dom. Adv.
5. [On Jer_13:23. “Inveterate habits are justly regarded as a second nature; but being moral in their character, instead of extenuating they aggravate the guilt of those who are the subjects of them. Strong, therefore, as is the physical reference here made, it can with no propriety be employed in support of the physical impossibility of moral reformation.” Henderson.—“Learned men in our age do not rightly refer to this passage, when they seek to prove that there is no free-will in man; for it is not simply the nature of man which is spoken of here, but the habit that is contracted by long practice. Aristotle, a strong advocate of free will, confesses that it is not in man’s power to do right, when he is so immersed in his vices as to have lost a free choice (7 Lib. Ethicon) and this also is what experience proves. We hence see that this passage is improperly adduced to prove a sentiment which is yet true and fully confirmed by many passages of Scripture.” Calvin.—S. R. A.]
HOMILETICAL AND PRACTICAL
1. On Jer_13:1-11. “God has cast off His first people, the whole house of Judah and the house of Jerusalem … God has put on us as a girdle in their stead. For He has not thrown away the girdle and remained naked, but has woven Him self another. This girdle is the church from the heathen. It should know that as God spared not the former, much more will He not spare it, when it sins and is not worthy of God’s loins. But he who is joined to the Lord is one spirit (1Co_6:17) in Christ Jesus, to whom be glory and dominion forever. Amen.” Origen, Hom. XI. 6.
2. On Jer_13:12-17. Exhortation to repentance: The earthen wine-pitchers of the prophet Jeremiah 1. What they signify (the proud yet perishable world); 2. What will be their fate (Jer_13:14; Jer_13:17); 3. What is the means of escaping this fate (Jer_13:15-16).
3. [On Jer_13:17. “Pride the great hindrance to the reception of the word. Pride will not seek 1, the knowledge of God. Pride (a) will not brook a rival: (b) is unwilling to be taught, (c) is unwilling to use the means of knowledge, (d) is unwilling to pray; 2, the favor of God; 3, likeness to God: 4, communion with God.” Payson on Psa_10:14.—S. R. A.]
4. On Jer_13:23 sqq. The expression in Jer_13:23 opens up to us a comfortless perspective. But with God nothing is impossible (Mat_19:26). The conclusion of Jer_13:27 shows us that a purification, though slow and successive is possible, in that we obtain a point of support without ourselves, (Archimedes), and a new principle of life in Christ Jesus. [On Jer_13:23. I. The great difficulty of reforming vicious habits, or of changing a bad course, arises 1, from the general nature of habits; 2, from the particular nature of bad habits; 3, the natural and judicial consequences of the great progress and long continuance of a bad course. II. This difficulty is not desperate, but there is some ground of hope and encouragement. 1. There is left even in the worst of men a natural sense of the evil and unreasonableness of sin. 2. Very bad men when they have any thought of becoming better are apt to conceive some good hopes of God’s grace and mercy. 3. Who knows what man thoroughly roused and startled may resolve and do? 4. The grace and assistance of God when sincerely sought is never to be despaired of. Tillotson.—S. R. A.]
5. [Jer. Taylor uses Jer_13:26 as the text of a sermon on the invalidity of a death-bed repentance.—S. R. A.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On v1 1. Linen girdle — “Linen,” as being the appointed…
1. Linen girdle — “Linen,” as being the appointed dress of the priestly order, and so appropriately symbolical of God’s holy people whom he had selected for his service.
Put it not in water — That is, do not wash it, but carry it a soiled and filthy thing, and hence fitly symbolical of a people covered with the filth of their sins.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v1 1. a linen girdle] Linen, not woollen, garments were…
1. a linen girdle] Linen, not woollen, garments were appointed for priestly wear. See e.g. Exo_28:42. It was thus the fittest material for that which should symbolize the people of God.
put it not in water] He is not to soften it for greater comfort in wearing, or, with more direct bearing on the spiritual significance of the figure, he is to keep it at first separate from that which was to be the cause of its being marred, and so to symbolize Israel in its earlier independence and in the sunshine of Jehovah’s favour.
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Ch. Jer_13:1-11. The acted symbol of the linen girdle
This ch. consists of five sections, quite independent of one another. The first two are in poetic prose, and the remaining in Ḳinah metre. Three questions arise in respect to this first section: (i) Does it relate a real transaction or a vision? (ii) What is the application of the symbol? (iii) To what date may we refer it?
As regards (i) we may state that Du. rejects with scorn the passage, as non-Jeremianic, considering it as childish, and as a later insertion. Most commentators, however, refuse to accept this view. If we accept the view that the transaction was real, where was it carried out? Some think that the Heb. Pìrath, rendered elsewhere Euphrates (though generally “the river” is prefixed to it), may have here meant Parah (Jos_18:23), now Wady Fara, a town in a rocky valley three miles N.E. of Anathoth, chosen by Jeremiah for this purpose because its name suggested that of the actual river. Gi. and Erbt, however, understand Euphrates, the latter making the prophet perform the double journey (one of 300 or 400 miles) with the aim of enforcing by act what he had failed to do by his words. But it is more natural to consider that the transaction was of a subjective character, taking place in the prophet’s mind only, and then announced by him as a picturesque method of illustrating the truth which he sought to bring home. As regards (ii), Judah shall be humiliated by exile. She has been in closest intimacy with her God, but, owing to her becoming corrupt in religion and morality, He has been compelled to cast her off. See on Jer_13:9-11. As to (iii) we may place the date early in Jeremiah’s ministry, seeing that idolatrous corruption was already at that time in vigorous being. It is, however, by no means impossible that the date may fall within Jehoiakim’s reign.
The section may be subdivided as follows.
(i) Jer_13:1-7. The prophet, in obedience to the Lord’s command, procures, in vision or reality, a linen waist-cloth, which has not yet been washed, and after wearing it a while, covers it up in a rocky cavity on the banks of Euphrates, and after a long interval, returns thither, digs it out, and finds that it is spoilt and useless. (ii) Jer_13:8-11. The meaning of the symbol. The self-esteem of the nation shall be crushed, because of their idolatrous ways. As a waist-cloth clings to the person of the wearer, so had Jehovah given Israel the glorious position of close and constant attachment to Himself, but they had utterly slighted the honour.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3 (1) A linen girdle.—The point of comparison is given…
(1) A linen girdle.—The point of comparison is given in Jer_13:11. Of all garments worn by man the girdle was that most identified with the man’s activity, nearest to his person. The “linen girdle” was part of Jeremiah’s priestly dress (Exo_28:40; Lev_16:4), and this also was significant in the interpretation of the symbolic act. Israel, represented as the girdle of Jehovah, had been chosen for consecrated uses. The word “get” implies the act of purchasing, and this too was not without its symbolic significance.
Put it not in water.—The work of the priest as a rule necessarily involved frequent washings both of flesh and garments. The command in this case was therefore exceptional. The unwashed girdle was to represent the guilt of the people unpurified by any real contact with the “clean water” of repentance (Eze_36:25). In the “filthy garments” of Joshua, in Zec_3:3, we have a like symbolism. This seems a much more natural interpretation than that which starts from the idea that water would spoil the girdle, and sees in the command the symbol of God’s care for His people.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v1 The chapter falls into two parts the one describing…
The chapter falls into two parts the one describing a divinely commanded action of the prophet, symbolical of the approaching rejection of the Jewish people, the other announcing in literal language the ruin especially of the king and the queen-mother, and emphasizing the inveterate corruption which rendered such a blow necessary. The mention of the queen-mother (see Ver. 18) renders it probable that Jehoiachin is the king under whom the prophecy was composed. It is true that other kings besides Jehoiachin ascended the throne in the lifetime of their mother; but the express and repeated mention of the queen-mother in the account of Jehoiachin (2Ki_24:12, 2Ki_24:15; comp. Jer_29:2 Jer_22:26) warrants the inference that Nehushta, Jehoiachin"s mother, was a more powerful personage than other queen-mothers. This will be confirmed if, with Hitzig and Bertheau, we accept the statement of the text of the Chronicles, (2Ch_36:9) that Jehoiachin was eight (not eighteen) years old on his accession. (see on Jer_21:2-8)
Vers. 1-11. The entire people of the Jews is like a good-for-nothing apron.
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A linen girdle; rather, a linen apron. "Girdle" is one of the meanings of the Hebrew (ezor), but is here unsuitable. As Ver. 11 shows, it is an inner garment that is meant, one that "cleaveth to the loins of a man" (in fact, perizwma of the Septuagint, the lumbare of the Vulgate). The corresponding Arabic word, izar, has, according to Lane, the meaning of "waist-wrapper." Israel was to Jehovah in as close a relation spiritually as that in which the inner garment referred to is to him who wears it materially. There is an Arabic proverb which well illustrates this: "He is to me in place of an izar" (Freytag, "Studium der Arab. Spraohe," p. 298). "A linen apron" may perhaps be specified, because linen was the material of the priestly dress, (Lev_16:4) and Israel was to be spiritually" a kingdom of priests." But this is not absolutely necessary. The common man used linen in his dress as well as the priest; the only difference between them was that the priest was confined to linen garments. But an," apron" would in any case naturally be made of linen. Linen; literally, flax. (a product of Judah, Hos_2:5) Put it not in water. The object of the prohibition is well stated by St. Jerome. It was at once to symbolize the character of the people of Israel, stiff and impure, like unwashed linen, and to suggest the fate in store for it (Ver. 9).
Vers. 1-11. The spoiled girdle.
I GOD"S PEOPLE ARE LIKE A GIRDLE TO GOD.
1. They are his peculiar property. The girdle is a private personal possession. It belongs solely to the wearer. When all ordinary property is taken from him he retains the clothes on his body. Even the bankrupt has a right to these.
2. They are near to God. This girdle really an under-garment is close to the person of the wearer. God does not simply hold his people as an absentee landlord holds his property. "He draws them near to himself. He cherishes them with affection, sustains the burden of them, carries them with him in his glorious out-going to works of wonder and mercy and in his blessed in-coming to Divine peace and sabbatic repose.
3. They are a glory to God. (Ver. 11) Garments are worn, not only for clothing, but to add grace and beauty. God"s people are more than safe with him; they are glorious. It is true that they have no inherent grace which they can add to the splendor of God, but they can adorn that splendor by reflecting it, as the clouds which gird about the rising sun seem to increase its beauty by reflecting its own rich rays.
4. They are required to cleave to God. God graciously takes his people near to himself; yet they must voluntarily bind themselves to him in love, in devotion, in submission, in obedience.
II GOD"S PEOPLE, IN THEIR SIN, ARE LIKE A GIRDLE DEFILED AND UNWASHED.
1. Jeremiah was forbidden to put the girdle in water (Ver. 1). Whilst living in this world the best men daily contract stains of sin; but God has provided a fountain for cleansing, and by daily penitence and faith in his purifying grace the soul may be made and preserved pure. (Zec_13:1) As all have sinned and do sin, all need this constant cleansing. To neglect it is to become increasingly foul and unfit for the honor that God bestows upon his people.
2. This corruption is manifest
(1) in neglect of the will of God refuse to hear my words;
(2) in willful obstinacy they "walk in the stubbornness of their heart;
(3) in positive disobedience and impurity they "they walk after other gods, and serve them, and worship them;
(4) in inveterate impenitence they "would not hear.
III THE PUNISHMENT OF GOD"S SINFUL PEOPLE IS LIKE THE SPOILING OF THE GIRDLE.
1. They are cast off. The unwashed girdle can be worn no longer. In their holiness God"s people were his glory; in their defilement they are his dishonor God can endure the presence of nothing impure. (Heb_12:14)
2. They are left to their own increasing defilement. The unwashed garment is buried, and becomes only worse. The most terrible punishment of sin is to be left to sin unchecked. Vice then becomes ingrained a second nature.
3. They are dishonored. The girdle is visibly marred with the earth in which it is buried. Internal impurity is punished with external shame. Punishment is appropriate to guilt. Pride is chastised by humiliation.
4. Though their sin may be hidden for a time, it will be revealed at last. The girdle is buried only to be exhumed. The longer it was buried the worse must have been its condition when it was again exposed to view. The corruption of the heart cannot be ultimately concealed; it must reveal itself in the life. In the resurrection-life, wherein the body is spiritual and fits truly and expresses clearly the soul that inhabits it, the foul soul will be compelled to inhabit a foul body.
5. They are rendered worthless. The girdle is utterly spoiled profitable for nothing. Sin not only dishonors, it destroys. The girdle becomes rotten. As dirt rots a garment, so sin rots a soul. It not only makes it foul and hideous, but it destroys its faculties and energies, degrades its essential nature, and introduces the corruption of death. (Jam_1:15)
HOMILIES BY A.F. MUIR Vers. 1-11. The marred girdle.
This and the following emblem are intended to symbolize the characters and punishment of pride in spiritual and carnal men respectively. The "girdle" of linen cloth worn by the priest represents the close relation of Judah and Jerusalem to Jehovah. He had chosen them, and taken them into closest fellowship. They were as his cincture to declare his character and glory to men. But they had abused his confidence. For them, therefore, the fate was reserved which is described in connection with the girdle. Where the cleft of the rock was, in Ephrath or Euphrates, is not quite plain; but the probability is that the last-mentioned is really meant, and that a journey to it was indeed made by the prophet.
I THE DIGNITY AND IDEAL CHARACTER OF GOD"S PEOPLE THUS SET FORTH. The linen girdle worn by the priests was a portion of their appointed and consecrated garments. It represented, therefore, the idea of consecration arising from nearness and closeness. They were highly favored amongst the nations as being brought into immediate relation with Jehovah. "As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith the Lord" (Ver. 11). And as the girdle, by bracing the body, becomes a means of strength, so Israel was to be the power of God amongst the nations of the world. They were to be as kings and priests before God, to show forth his righteousness and to execute his will.
II THE CONDITION UPON WHICH THESE HAVE TO BE MAINTAINED. Simply because they had been so designed in the eternal purpose. They had no security for this position being retained. It would not do for them to rely upon prestige. With spiritual strength relaxed and moral pretty lost, they were no longer fit for the honorable service to which they had been called. It was only as their spiritual life rose to the height of their calling, and maintained itself from age to age by means of Divine truth and continual exercise of faith, that they could expect to retain their privileges. But this Israel was far from seeing. She required, therefore, to be taught the truth of it by experience, and nothing would do this better than that which the symbol suggested. Their outward circumstances and position would be made to correspond with their inward character, so that all men, and even they themselves, would cease to be deceived. This is ever the order of the Divine government. He will set our secret sins in the light of his countenance.
III THE MESSENGER OF GOD SHOULD SPARE NO EFFORT TO EMBODY AND ENFORCE THE TRUTH HE HAS TO DECLARE. Whether Ephrath in Israel or Euphrates was meant, a journey of considerable length had to be taken, and much trouble was involved. But the prophet did not grudge this if thereby he might appeal through the imagination the more forcibly to the heart of his people. So sometimes ancient prophets had to submit to themselves being made signs that were spoken against. There can be no question that the manner adopted by the prophet of illustrating his message was most effective and striking. And it was clear even to the simplest understanding. An illustrative style of discourse is carefully to be distinguished from a florid one; and anything which conveys more vivid impressions to one"s self is more likely to add impressiveness and vivid force to what one has to say to others. This going to Euphrates on the part of the prophet was quite an important business, but it was justified by its result. And so preachers should spare no pains to link the truth of God with the actions, the experiences, and the interests of men. M.
HOMILIES BY S. CONWAY Vers. 1-12. The ruined girdle; or, it may be too late to mend.
The much-needed lesson of this section was taught by means of one of those acted parables of which we have so many instances both in the Old Testament and in the New: e.g. Zedekiah"s horns of iron; (1Ki_22:11) the strange marriages of the two; (Isa_8:1,ho Isa_1:2 Jer_27:2) and in the New Testament, our Lord"s standing the little child in the midst of the disciples; the washing the disciples" feet; the withering of the fig tree; the taking of Paul"s girdle, (Act_21:11) etc. The present instance seems very strange, and to us it would have appeared unmeaning, uncouth, and simply grotesque. But to Orientals, and especially to Jews, the dramatic action of the prophet for we regard what is here said as having been literally done would be very impressive. It was a strange garb for the prophet to be arrayed in. It would attract attention, be the subject of much comment, and, when the prophet continued to wear it, though soiled and in much need of washing, this would cause more comment still, and would indicate to the people that the strange garb and conduct of the prophet had meaning and intent which it would be well for them to give heed to. Then the taking of the girdle to Euphrates whatever place be meant burying it there, leaving it; and then finding it and fetching it back, and no doubt exhibiting it, ruined, worthless, good for nothing; all this would rivet the people"s attention, and deeply impress their minds. Now, one evident, if not the chief, lesson designed to be taught by this to us curious procedure, was the irreparable ruin that would come upon the people through the exile and captivity which they were by their sin bringing upon themselves. Many, no doubt, had comforted themselves with the idea as is the manner of all transgressors that if trouble did come to them it would not be so bad as the prophet made out. They would get over it, and be but little the worse. This dramatic parable was designed to shatter all such notions, and to show that Judah, like the much-marred girdle, would be, after and in consequence of their exile, "good for nothing." Note, then
I THE FIRST PART OF THE PARABLE THE GIRDLE WORN. This would encourage their delusion. For the likening of them to a girdle, especially to a linen girdle a priestly and therefore a sacred vestment and to a chosen and purchased girdle, would vividly declare to them how precious they were in God"s sight.
1. For as the girdle (Ver. 11) was worn close to the person of the wearer, it denoted how very near to the heart of God they were who by this similitude were set forth. The known favor of God led them, as it had led others, to presume that they could never try God too much. He would be sure to bear with them and forgive them, do what they might.
2. Then the girdle was a portion of the dress most necessary to the wearer, and so denoted how necessary his people were to God. Had not God said, over and over again, in every variety of way, "How can I give thee up? how can I make thee as Sodom?" (Hos_11:8 Jer_9:7) As the girdle was indispensable to the comfort, the decorousness, the strength of the wearer, so God taught by this figure that he could not do without his people.
3. Moreover, as the girdle was adorned and ornamented, and thus was a most valuable portion of the dress, so it showed that his people were to God a cherished ornament and praise. They were to be to him "for a name, and for a praise, and for a glory" (Ver. 11). And as such God had worn this girdle and put it on him. And his people knew all this, and presumed upon it.
II THE SECOND PART THE GIRDLE UNCLEANSED. This would show wherefore their ideas must be a delusion. "Put it not in water" (Ver. 1). The prophet was hidden to wear it in this soiled and foul condition, and no doubt he did so. It would provoke the contempt, which adornments associated with uncleanliness ever excite. But its intent in thus being worn unwashed was to depict the moral state of those to whom the prophet was sent. As they would put away from them a soiled and unclean girdle, so they were to learn that God, though he might bear long with a morally unclean people, would not always do so. And
III THE THIRD PART OF THE PARABLE THE GIRDLE PUT AWAY. This would show that their presumptuous ideas were actually a delusion. The girdle was so spoiled by its burial by the Euphrates that it was henceforth "good for nothing." And all this came true. It was but a miserable remnant of the people that came back from Babylon, and as an independent nation they have never since regained the position that they then lost. All their national glory came to an end; the lesson of the marred girdle was literally fulfilled.
IV THE WHOLE A PARABLE THAT HAS MANY APPLICATIONS. TO Churches, to individuals, to all the gifted of God"s grace in time, talents, opportunities, and, above all, in the presence and help of the Holy Spirit. They will be tempted to presume, to think they can never forfeit these things, that God will be ever gracious to them as he has been in the past. This parable is a word for all such, and should prompt the earnest and constant putting up of the psalmist"s prayer, "Keep back thy servant... from presumptuous sins," etc. C.
HOMILIES BY D. YOUNG Vers. 1-11. The marred girdle.
I THE SIGNIFICANCE OF THE GIRDLE. This is set before us clearly in Ver. 11. God chose something which should illustrate the close connection between Israel and himself, and yet which should illustrate at the same time how easily that connection could be severed. The girdle was, of course, a familiar part of an Israelite"s apparel. Not exactly a necessity, for a man could perhaps do without it; and yet a necessity in this sense, that habit had made it so. The very function of the girdle was to bind; otherwise it was, as a girdle, of no use. Thus, by likening the people to a girdle, God indicated that, in a certain sense, he had made them necessary to himself. He had placed them in a conspicuous position, where the service they could render was very important. He meant that he and his people should be viewed together; he always in relation to them, they always in relation to him. Hence the variety of terms in which he indicates his purpose in making the children of Israel to be as his girdle. "That they might be unto me for a people." Jehovah was to look on them with a feeling of ownership and mastery Which he was not able to feel with regard to other nations; and they, in turn, were to look up to Jehovah, feeling that all their purposes and actions were to be determined by his will. Jehovah meant that one of the most suggestive and comforting names by which he could be known should be that of the God of his people Israel, and that in turn Israel should be known as the people of Jehovah. In them Jehovah was to be praised; in them he was to be glorified. Other nations might play the part of girdle to their deities, but there was really nothing of substance to gird. But when Jehovah drew Israel to himself, there was the opportunity of a real, glorious, and ever-extending service before them. Other nations chose and fabricated their gods; Jehovah chose and separated Israel, and in doing so intended the connection to be a very close one, and provided all the means by which it might become such.
II THE INSTABILITY OF THE GIRDLE. The very Israelite who was to be taught lessons by this girdle, when he chose a girdle for himself, was generally able to make it serve his purpose. He would get it of some durable substance, to wear long. Elijah and John the Baptist were girt with leathern girdles. The Israelite, in the girdle with which he was familiar, dealt with that which was altogether under his control. The longer he wore it, the easier he found it, and the more amenable to his touch. If it began to tear and slip, and to slacken and hinder just when it should have been tightest and most helpful, its owner would very soon get rid of it as a deceiving girdle. But while Jehovah could bring his people very close, and compel them in a certain sense to remain with him, he could not make them cleave to him. Cleaving could only be done with purpose of heart, and must be a voluntary action. These people were not as a piece of linen or leather, to be folded exactly as the wearer might choose. If they had been they could not have rendered the service Jehovah wished from them, and in the result they showed that they did not wish to cleave to God. He could not trust them. Again and again he tried them, only to find that they cared nothing for their relation to him, nothing for the golden opportunity of setting forth his praise and glory.
III THE HUMILIATION OF THE GIRDLE. Jeremiah was told to take this linen girdle and bind it round his loins. Linen was the material of the priests" garments; and was not Israel a consecrated people? Jeremiah, belonging to a priestly family, would easily be able to get hold of a linen girdle; although the directions given to him here would seem to show that this particular girdle was, in some way, to excite special attention. Notice how the instructions were given to the prophet bit by bit. At first he is simply told to put on the girdle. It was there to teach its own lesson to all who had eyes to observe and a disposition towards timely repentance. Then with his girdle he was to take a journey to Euphrates. That such a journey was long, difficult, and dangerous, is true as men count length, difficulty, and danger, but to a prophet the greatest difficulties and dangers come from refusing to take the way of God, however long it may be. Jonah had to go to Nineveh; what is there unreasonable in supposing that Jeremiah had to go to the neighborhood of Babylon? It may have been just as profitable a use of time to take long journeys there as to go on giving testimony against those who resolutely closed their ears. Besides, it was by Euphrates that the girdle Israel was to be marred. It was to be shown to them that, if they would not act as a girdle, they could easily be made useless for any other purpose. If they would not be God"s people, they should achieve no position for themselves. If they would not honor the name which he had given them, there was no other name by which they could get distinction. If they would not be to his praise and glory, as the girdle cleaving firmly and serviceably to him, then they should be to his praise and glory as the marred girdle. If we will not do what God wishes us to do, then he takes care that we shall not do what we ourselves wish to do. The girdle brought back from Euphrates was found profitable for nothing. That which is meant for salt of the earth and loses its savor, is thenceforth good for nothing but to be east out and to be trodden underfoot of men. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 Then I went to Euphrates, and digged, and took…
Jer_13:1-11
Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, beheld, the girdle was marred, it was profitable for nothing.
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The cast-off girdle
In many instances the prophets were bidden to do singular things, and among the rest was this: Jeremiah must take a linen girdle and put it about his loins, and wear it there till the people had noticed what he wore, and how long he wore it. This girdle was not to be washed; this was to be a matter observed of all observers, for it was a part of the similitude. Then he must make a journey to the distant river Euphrates, and take off his girdle and bury it there. When the people saw him without a girdle they would make remarks and ask what he had done with it; and he would reply that he had buried it by the river of Babylon. Many would count him mad for having walked so far to get rid of a girdle: two hundred and fifty miles was certainly a great journey for such a purpose. Surely he might have buried it nearer home, if he must needs bury it at all. Anon, the prophet goes a second time to the Euphrates, and they say one to another, The prophet is a fool: the spiritual man is mad. See what a trick he is playing. Nearly a thousand miles the man will have walked in order to hide a girdle, and to dig it up again. What next will he do? Whereas plain words might not have been noticed, this little piece of acting commanded the attention and excited the curiosity of the people. The record of this singular transaction has come to us, and we know that, as a part of Holy Scripture, it is full of instruction. Thousands of years will not make it so antique as to be valueless. The Word of the Lord never becomes old so as to lose its vigour; it as still as strong for all Divine purposes as when first of all Jehovah spoke it.
I. In our text we have an honourable emblem of Israel and Judah: we may say, in these days, an emblem of the Church of God.
1. God had taken this people to be bound to Himself: He had taken them to be as near to Him as the girdle is to the Oriental when he binds it about his loins. The traveller in the East takes care that his girdle shall not go unfastened: he girds himself securely ere he commences his work or starts upon his walk; and God has bound His people round about Him so that they shall never be removed from Him I in them saith Christ, even as a man is in his girdle. Who shall separate us? saith Paul. Who shall ungird us from the heart and soul of our loving God? They shall be Mine, saith the Lord.
2. But Jeremiahs girdle was a linen one: it was the girdle peculiar to the priests, for such was the prophet; he was the son of Hilkiah, of the priests that were in Anathoth. Thus the type represents chosen men as bound to God in connection with sacrifice. We are bound to the Most High for solemn priesthood to minister among the sons of men in holy things. The Lord Jesus is now blessing the sons of men as Aaron blessed the people, and we are the girdle with which He girds Himself in the act of benediction by the Gospel.
3. The girdle also is used by God always in connection with work. When Eastern men are about to work in real earnest they gird up their loins. When the Lord worketh righteousness in the earth it is by means of His chosen ones. When He publishes salvation, and makes known His grace, His saints are around Him. When sinners are to be saved it is by His people when error is to be denounced, it is by our lips that He chooses to speak. When His saints are to be comforted, it is by those who have been comforted by His Holy Spirit, and who therefore tell out the consolations which they have themselves enjoyed.
4. Moreover, the girdle was intended for ornament. It does not appear that it was bound about the priests loins under his garments, for if so it would not have been seen, and would not have been an instructive symbol: this girdle must be seen, since it was meant to be a type of a people who were to be unto God for a people, and for a name, and for a praise and for a glory. Is not this wonderful beyond all wonder, that God should make His people His glory? But now, alas! we have to turn our eyes sorrowfully away from this surpassing glory.
II. These people who might have been the glorious girdle of God displayed in their own persons a fatal omission. Did you notice it? Thus saith the Lord unto Jeremiah, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.
1. Ah, me! there is the mischief: the unwashed girdle is the type of an unholy people who have never received the great cleansing. No nearness to God can save you if you have never been washed by the Lord Jesus. No official connection can bless you if you have never been washed in His most precious blood. Here is the alternative for all professors,--you must be washed in the blood of Christ, or be laid aside; which shall it be?
2. The prophet was bidden not to put it in water, which shows that there was not only an absence of the first washing, but there was no daily cleansing. We are constantly defiling our feet by marching through this dusty world, and every night we need to be washed. If you suffer a sin to lie on your conscience, you cannot serve God aright while it is there. If you have transgressed as a child, and you do not run and put your head into your Fathers bosom and cry, Father, I have sinned! you cannot do Gods work.
3. The more this girdle was used the more it gathered great and growing defilement. Without the atonement, the more we do the more we shall sin. Our very prayers will turn into sin, our godly things will gender evil. O Lord, deliver us from this! Save us from being made worse by that which should make us better. Let us be Thy true people, and therefore let us be washed that we may be clean, that Thou mayest gird Thyself with us.
III. Very soon that fatal flaw in the case here mentioned led to a solemn judgment. It was a solemn judgment upon the girdle, looking at it as a type of the people of Israel.
1. First, the girdle, after Jeremiah had made his long walk in it, was taken off from him and put away. This is a terrible thing to happen to any man. I would rather suffer every sickness in the list of human diseases than that God should put me aside as a vessel in which He has no pleasure, and say to me, I cannot wear you as My girdle, nor own you as Mine before men.
2. After that girdle was laid aside, the next thing for it was hiding and burying. It was placed in a hole of the rock by the river of the captivity, and left there. Many a hypocrite has been served in that way.
3. And now the girdle spoils. It was put, I dare say, where the damp and the wet acted upon it; and so, when in about seventy days Jeremiah came back to the spot, there was nothing but an old rag instead of what had once been a pure white linen girdle. He says, Behold the girdle was marred; it was profitable for nothing. So, if God were to leave any of us, the best men and the best women among us would soon become nothing but marred girdles, instead of being as fair white linen.
4. But the worst part of it is that this relates undoubtedly to many mere professors whom God takes off from Himself, laying them aside, and leaving them to perish. And what is His reason for so doing? He tells us this in the text: He says that this evil people refused to receive Gods words. Dear friends, never grow tired of Gods Word; never let any book supplant the Bible. Love every part of Scripture, and take heed to every word that God has spoken. Next to that, we are told that they walked in the imagination of their heart. That is a sure sign of the hypocrite or the false professor. He makes his religion out of himself, as a spider spins a web out of his own bowels: what sort of theology it is you can imagine now that you know its origin. Upon all this there followed actual transgression,--They walked after other gods to serve them and to worship them. This happens also to the base professor. He keeps up the name of a Christian for a little while, and seems to be as Gods girdle; but by and by he falls to worshipping gold, or drink, or lust. He turns aside from the infinitely glorious God, and so he falls from one degradation to another till he hardly knows himself. He becomes as a rotten girdle which profiteth nothing. (C. H. Spurgeon.)
Nearness to God destroyed by sin
I. Nearness to God.
1. These Jews were like a girdle bound upon the loins. Should have entwined themselves around God. So nations may be near--
(1) In the great things that God had done for them.
(2) In the covenant relation which He had entered into with them.
(3) In the privileges which He had conferred upon them.
2. Man is near God.
(1) By nature. Created in Gods image.
(2) Near to Gods heart.
(3) Near in Gods care over him.
(4) Near in the privileges of liberty, religion, knowledge, discipline, warning.
(5) In a position to become eternally nearer by growing up into Christ.
(6) Brought near for Gods glory.
II. His nearness destroyed by sin.
1. Sin is the destroyer of nations as well as individuals. The Jews destroyed by idolatry, lust, selfishness, pride.
2. As of nations, so of individuals: sin will destroy them, unless resisted and cast out.
3. This destruction is voluntary. The sinner is a suicide.
4. God is represented as active in this destruction.
(1) Not that God deserts the sinner first.
(2) But, when measure of sin is full, God removes restraints, and sets in motion the agency of judgment.
5. This destruction will consist in--
(1) Separation from God.
(2) Utter corruption and rottenness.
Learn--
1. The terrible power of sin.
2. To guard against it as our chief enemy. (E. Jerman.)
Good reasons for singular conduct
Good Words contains an excellent story about Professor Blackie by the editor, Dr. Donald Macleod:--Professor Blackie frequently stayed at my house when lecturing in Glasgow. He was always at his best when one had him alone. One night we were sitting up together, he said in his brusque way: Whatever other faults I have, I am free from vanity. An incredulous smile on my face roused him. You dont believe that: give me an instance. Being thus challenged, I said: Why do you walk about flourishing a plaid continually? Ill give you the history of that, sir. When I was a poor man, and when my wife and I had our difficulties, she one day drew my attention to the thread-bare character of my surtout, and asked me to order a new one. I told her I could not afford it just then; when she went, like a noble woman, and put her own plaid shawl on my shoulders, and I have worn a plaid ever since in memory of her loving deed! The prophet Jeremiah must often have been looked upon as a man of eccentric conduct. But like Professor Blackie with his plaid shawl, he was not actuated by whims, fancy, or vanity. Jeremiahs warrant for the singular use to which he put his girdle was the authority and mandate of the Lord.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Jeremiah 13
CHAPTER VIII
THE FALL OF PRIDE
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Jeremiah 13
THIS discourse is a sort of appendix to the preceding; as is indicated by its abrupt and brief beginning with the words "Thus said Iahvah unto me," without the addition of any mark of time, or other determining circumstance. It predicts captivity, in retribution for the pride and ingratitude of the people; and thus suitably follows the closing section of the last address, which announces the coming deportation of Judah and her evil neighbours. The recurrence here (Jer_13:9) of the peculiar term rendered "swelling" or "pride" in our English versions, {Jer_12:5} points to the same conclusion. We may subdivide it thus: It presents us with
(1) a symbolical action, or acted parable, with its moral and application (Jer_13:1-11);
(2) a parabolic saying and its interpretation, which leads up to a pathetic appeal for penitence (Jer_13:12-17);
(3) a message to the sovereigns (Jer_13:18-19); and
(4) a closing apostrophe to Jerusalem-the gay and guilty capital, so soon to be made desolate for her abounding sins (Jer_13:20-27).
In the first of these four sections, we are told how the prophet was bidden of God to buy a linen girdle, and after wearing it for a time, to bury it in a cleft of the rock at a place whose very name might be taken to symbolise the doom awaiting his people. A long while afterwards he was ordered to go and dig it up again, and found it altogether spoiled and useless. The significance of these proceedings is clearly enough explained. The relation between Israel and the God of Israel had been of the closest kind. Iahvah had chosen this people, and bound it to Himself by a covenant, as a man might bind a girdle about his body; and as the girdle is an ornament of dress, so had the Lord intended Israel to display His glory among men (Jer_13:11). But now the girdle is rotten; and like that rotten girdle will He cause the pride of Judah to rot and perish (Jer_13:9-10).
It is natural to ask whether Jeremiah really did as he relates; or whether the narrative about the girdle be simply a literary device intended to carry a lesson home to the dullest apprehension. If the prophets activity had been confined to the pen; if he had not been wont to labour by word and deed for the attainment of his purposes; the latter alternative might be accepted. For mere readers, a parabolic narrative might suffice to enforce his meaning. But Jeremiah, who was all his life a man of action, probably did the thing he professes to have done, not in thought, nor in word only, but in deed and to the knowledge of certain competent witnesses. There was nothing novel in this method of attracting attention, and giving greater force and impressiveness to his prediction. The older prophets had often done the same kind of things, on the principle that deeds may be more effective than words. What could have conveyed a more vivid sense of the Divine intention, than the simple act of Ahijah the Shilonite, when he suddenly caught away the new mantle of Solomons officer, and rent it into twelve pieces, and said to the astonished courtier, "Take thee ten pieces! for thus saith Iahvah, the God of Israel, Behold I am about to rend the kingdom out of the hand of Solomon, and will give the ten tribes to thee?" {1Ki_11:29 sqq.} in like manner when Ahab and Jehoshaphat, dressed in their robes of state, sat enthroned in the gateway of Samaria, and "all the prophets were prophesying before them" about the issue of their joint expedition to Ramoth-gilead, Zedekiah, the son of a Canaanitess-as the writer is careful to add of this false prophet-"made him horns of iron, and said, Thus said Iahvah, With these shalt thou butt the Arameans, until thou make an end of them." {1Ki_22:11} Isaiah, Hosea, and Ezekiel, record similar actions of symbolical import. Isaiah for a time walked half-clad and bare foot, as a sign that the Egyptians and Ethiopians, upon whom Judah was inclined to lean, would be led away captive, in this comfortless guise, by the king of Assyria. {Isaiah 20} Such actions may be regarded as a further development of those significant gestures, with which men in what is called a state of nature are wont to give emphasis and precision to their spoken ideas. They may also be compared with the symbolism of ancient law. "An ancient conveyance," we are told, "was not written but acted. Gestures and words took the place of written technical phraseology, and any formula mispronounced, or symbolical act omitted, would have vitiated the proceeding as fatally as a material mistake in stating the uses or setting out the remainders would, two hundred years ago, have vitiated an English deed" (Maine, "Ancient Law," p. 276) Actions of a purely symbolical nature surprise us, when we first encounter them in Religion or Law, but that is only because they are survivals. In the ages when they originated, they were familiar occurrences in all transactions between man and man. And this general consideration tends to prove that those expositors are wrong who maintain that the prophets did not really perform the symbolical actions of which they speak. Just as it is argued that the visions which they describe are merely a literary device; so the reality of these symbolical actions has needlessly enough been called in question. The learned Jews Abenezra and Maimonides in the twelfth century, and David Kimehi in the thirteenth, were the first to affirm this opinion. Maimonides held that all such actions passed in vision before the prophets; a view which has found a modern advocate in Hengstenberg: and Staudlin, in the last century, affirmed that they had neither an objective nor a subjective reality, but were simply a "literary device." This, however, is only true, if true at all, of the declining period of prophecy, as in the case of the visions. In the earlier period, while the prophets were still accustomed to an oral delivery of their discourses, we may be quite sure that they suited the action to the word in the way that they have themselves recorded; in order to stir the popular imagination, and to create a more vivid and lasting impression. The narratives of the historical books leave no doubt about the matter. But in later times, when spoken addresses had for the most part become a thing of the past, and when prophets published their convictions in manuscript, it is possible that they were content with the description of symbolical doings, as a sort of parable, without any actual performance of them. Jeremiahs hiding his girdle in a cleft of the rock at "Euphrates" has been regarded by some writers as an instance of such purely ideal symbolism. And certainly it is difficult to suppose that the prophet made the long and arduous journey from Jerusalem to the Great River for such a purpose. It is, however, a highly probable conjecture that the place whither he was directed to repair was much nearer home; the addition of a single letter to the name rendered "Euphrates" gives the far preferable reading "Ephrath," that is to say. Bethlehem in Judah. {Gen_48:7} Jeremiah may very well have buried his girdle at Bethlehem, a place only five miles or so to the south of Jerusalem; a place, moreover, where he would have no trouble in finding a "cleft of the rock," which would hardly be the case upon the alluvial banks of the Euphrates. If not accidental, the difference may be due to the intentional employment of an unusual form of the name, by way of hinting at the source whence the ruin of Judah was to flow. The enemy "from the north" (Jer_13:20) is of course the Chaldeans.
The mention of the queen mother (Jer_13:18) along with the king appears to point unmistakably to the reign of Jehoiachin or Jechoniah. The allusion is compared with the threat of Jer_22:26 : "I will cast thee out, and thy mother that bare thee into another country." Like Josiah, this king was but eight years old when he began to reign (2Ch_36:9, after 2Ki_24:8 must be corrected); and he had enjoyed the name of king only for the brief period of three months, when the thunderbolt fell, and Nebuchadrezzar began his first siege of Jerusalem. The boy-king can hardly have had much to do with the issue of affairs, when "he and his mother and his servants and his princes and his eunuchs" surrendered the city, and were deported to Babylon, with ten thousand of the principal inhabitants. {2Ki_24:12 sqq.} The date of our discourse will thus be the beginning of the year B.C. 599, which was the eighth year of Nebuchadrezzar. {2Ki_24:12}
It is asserted, indeed, that the difficult Jer_13:21 refers to the revolt from Babylon as an accomplished fact; but this is by no means clear from the verse itself. "What wilt thou say (demands the prophet) when He shall appoint over thee-albeit, thou thyself hast instructed them against thyself; -lovers to be thy head?" The term "lovers" or "lemans" applies best to the foreign idols, who will one day repay the foolish attachment of Iahvahs people by enslaving it; {cf. Jer_3:4, where Iahvah Himself is called the "lover" of Judahs youthful days} and this question might as well have been asked in the days of Josiah, as at any later period. At various times in the past Israel and Judah had courted the favour of foreign deities. Ahaz had introduced Aramean and Assyrian novelties; Manasseh and Amon had revived and aggravated his apostasy. Even Hezekiah had had friendly dealings with Babylon, and we must remember that in those times friendly intercourse with a foreign people implied some recognition of their gods, which is probably the true account of Solomons chapels for Tyrian and other deities.
The queen of Jer_13:18 might conceivably be Jedidah, the mother of Josiah, for that king was only eight at his accession, and only thirty-nine at his 2Ki_22:1. And the message to the sovereigns (Jer_13:18) is not couched in terms of disrespect nor of reproach: it simply declares the imminence of overwhelming disaster, and bids them lay aside their royal pomp, and behave as mourners for the coming woe. Such words might perhaps have been addressed to Josiah and his mother, by way of deepening the impression produced by the Book of the Law, and the rumoured invasion of the Scythians. But the threat against "the kings that sit on Davids throne" (Jer_13:13) is hardly suitable on this supposition; and the ruthless tone of this part of the address-"I will dash them in pieces, one against another, both the fathers and the sons together: I will not pity, nor spare, nor relent from destroying them"-considered along with the emphatic prediction of an utter and entire captivity (Jer_13:19), seems to indicate a later period of the prophets ministry, when the obduracy of the people had revealed more fully the hopelessness of his enterprise for their salvation. The mention of the enemy "from the north" will then be a reference to present circumstances of peril, as triumphantly vindicating the prophets former menaces of destruction from that quarter. The carnage of conquest and the certainty of exile are here threatened in the plainest and most direct style; but nothing is said by way of heightening the popular terror of the coming destroyer. The prophet seems to take it for granted that the nature of the evil which hangs over their heads is well known to the people, and does not need to be dwelt upon or amplified with the lyric fervour of former utterances (see Jeremiah 4, Jer_5:15 sqq., Jer_6:22 sqq.). This appears quite natural, if we suppose that the first invasion of the Chaldeans was now a thing of the past; and that the nation was awaiting in trembling uncertainty the consequences of Jehoiakims breach of faith with his Babylonian suzerain. {2Ki_24:10} The prophecy may therefore be assigned with some confidence to the short reign of Jehoiachin, to which perhaps the short section, Jer_10:17-25, also belongs; a date which harmonises better than any other with the play on the name Euphrates in the opening of the chapter. It agrees, too, with the emphatic "Iahvah hath spoken!" (Jer_13:15), which seems to be more than a mere assertion of the speakers veracity, and to point rather to the fact that the course of events had reached a crisis; that something had occurred in the political world which suggested imminent danger; that a black cloud was looming up on the national horizon, and signalling most unmistakably to the prophets eye the intention of Iahvah. What other view so well explains the solemn tone of warning, the vivid apprehension of danger, the beseeching tenderness, that give so peculiar a stamp to the three verses in which the address passes from narrative and parable to direct appeal? "Hear ye and give ear: be not proud: for Iahvah hath spoken! Give glory to Iahvah your God"-the glory of confession, of avowing your own guilt and His perfect righteousness; {Jos_7:19; St. Joh_9:24} of recognising the due reward of your deeds in the destruction that threatens you; the glory involved in the cry, "God be merciful to me a sinner!"-"Give glory to Iahvah your God before the darkness fall, and before your feet stumble upon the twilight mountains; and ye wait for dawn, and He make it deepest gloom, He turn it to utter darkness." The day was declining; the evening shadows were descending and deepening; soon the hapless people would be wandering bewildered in the twilight, and lost in the darkness, unless, ere it had become too late, they would yield their pride, and throw themselves upon the pity of Him who "maketh the seven stars and Orion, and turneth the deepest gloom into morning". {Amo_5:8}
The verbal allusiveness of the opening section does not, according to Oriental taste, diminish the solemnity of the speaker; on the contrary, it tends to deepen the impression produced by his words. And perhaps there is a psychological reason for the fact, beyond the peculiar partiality of Oriental peoples for such displays of ingenuity. It is, at all events, remarkable that the greatest of all masters of human feeling has not hesitated to make a dying prince express his bitter and desponding thoughts in what may seem an artificial toying and trifling with the suggestiveness of his own familiar name: and when the king asks: "Can sick men play so nicely with their names?" the answer is: "No; misery makes sport to mock itself" (Rich. #II, Ac 2, Sc. 1:72 sqq.). The Greek tragedian, too, in the earnestness of bitter sport, can find a prophecy in a name. "Who was for naming her thus, with truth so entire? (Was it One whom we see not, wielding tongue happily with full foresight of what was to be?) the Bride of Battles, fiercely contested Helen: seeing that, in full accord with her name, haler of ships, haler of men, haler of cities, forth of the soft and precious tapestries away she sailed, under the gale of the giant West" (AEsch., "Ag.," 68, sqq.). And so, to Jeremiahs ear, Ephrath is prophetic of Euphrates, upon whose distant banks the glory of his people is to languish and decay. "I to Ephrath, and you to Phrath!" is his melancholy cry. Their doom is as certain as if it were the mere fulfilment of an old world prophecy, crystallised long ages ago in a familiar name; a word of destiny fixed in this strange form, and bearing its solemn witness from the outset of their history until now concerning the inevitable goal.
There is nothing so very surprising, as Ewald seems to have thought, in the suggestion that the Perath of the Hebrew text may be the same as Ephrath. But perhaps the valley and spring now called Furah (or Furat) which lies at about the same distance N.E. of Jerusalem, is the place intended by the prophet. The name, which means fresh or sweet water, is identical with the Arabic name of the Euphrates (Furat), which again is philologically identical with the Hebrew Perath. It is obvious that this place would suit the requirements of the text quite as well as the other, while the coincidence of name enables us to dispense with the supposition of an unusual form or even a corruption of the original; but Furat or Forah is not mentioned elsewhere in the Old Testament. The old versions send the prophet to the river Euphrates, which Jeremiah calls simply "The River" in one place, {Jer_2:18} and "The river of Perath" in three others; {Jer_46:2; Jer_46:6; Jer_46:10} while the rare "Perath," without any addition, is only found in the second account of the Creation, {Gen_2:14} in 2Ch_35:20, and in a passage of this book which does not belong, nor profess to belong, to Jeremiah. {Jer_51:63} We may, therefore, conclude that "Perath" in the present passage means not the great river of that name, but a place near Jerusalem, although that place was probably chosen with the intention, as above explained, of alluding to the Euphrates.
I cannot assent to the opinion which regards this narrative of the spoiled girdle as founded upon some accidental experience of the prophets life, in which he afterwards recognised a Divine lesson. The precision of statement, and the nice adaptation of the details of the story to the moral which the prophet wished to convey, rather indicate a symbolical course of action, or what may be called an acted parable. The whole proceeding appears to have been carefully thought out beforehand. The intimate connection between Iahvah and Israel is well symbolised by a girdle-that part of an Easter dress which "cleaves to the loins of a man," that is, fits closest to the body, and is most securely attached thereto. And if the nations be represented by the rest of the apparel, as the girdle secures and keeps that in its place, we may see an implication that Israel was intended to be the chain that bound mankind to God. The girdle was of linen, the material of the priestly dress, not only because Jeremiah was a priest, but because Israel was called to be "a kingdom of priests," or the Priest among nations. {Exo_19:6} The significance of the command to wear the girdle, but not to put it into water, seems to be clear enough. The unwashed garment which the prophet continues to wear for a time represents the foulness of Israel; just as the order to bury it at Perath indicates what Iahvah is about to do with His polluted people.
1. The exposition begins with the words, "Thus will I mar the great pride of Judah and of Jerusalem!" The spiritual uncleanness of the nation consisted in the proud selfwill which turned a deaf ear to the warnings of Iahvahs prophets, and obstinately persisted in idolatry (Jer_13:10). It continues: "For as the girdle cleaveth to the loins of a man, so made I the whole house of Israel and the whole house of Judah to cleave unto Me, saith Iahvah; that they might become to Me for a people, and for a name, and for a praise, and for an ornament". {Exo_28:2} Then their becoming morally unclean, through the defilements of sin, is briefly implied in the words, "And they obeyed not" (Jer_13:11).
It is not the pride of the tyrant king Jehoiakim that is here threatened with destruction. It is the national pride which had all along evinced itself in rebellion against its heavenly King "the great pride of Judah and Jerusalem"; and this pride, inasmuch as it "trusted in man and made flesh its arm," {Jer_17:5} and boasted in a carnal wisdom, and material strength and riches, {Jer_9:23; Jer_21:13} was to be brought low by the complete extinction of the national autonomy, and the reduction of a high-spirited and haughty race to the status of humble dependents upon a heathen power.
2. A parabolic saying follows, with its interpretation. "And say thou unto them this word: Thus saith Iahvah, the God of Israel: Every jar is wont to be filled (or shall be filled) with wine. And if they say unto thee, Are we really not aware that every jar is wont to be filled with wine? say thou unto them, Thus saith Iahvah, Lo, I am about to fill all the inhabitants of this land, and the kings that sit for David upon his throne, and the priests and the prophets, and all the inhabitants of Jerusalem, with drunkenness; and I will dash them in pieces against one another, and the fathers and the sons together, saith Iahvah: I will not forbear nor spare nor pity, so as not to mar them" (cf. Jer_13:7, Jer_13:9).
The individual members of the nation, of all ranks and classes, are compared to earthenware jars, not "skins," as the LXX gives it, for they are to be "dashed in pieces," "like a potters vessel" (Psa_2:9; cf. Jer_13:14). Regarding them all as ripe for destruction, Jeremiah exclaims, "Every jar is filled with wine," in the ordinary course of things; that is its destiny. His hearers answer with the mocking question, "Do you suppose that we dont know that?" They would, of course, be aware that a prophets figure, however homely, covered an inner meaning of serious import; but derision was their favourite retort against unpopular truths. {Jer_17:15; Jer_20:7-8} They would take it for granted that the thing suggested was unfavourable, from their past experience of Jeremiah. Their ill-timed banter is met by the instant application of the figure. They, and the kings then sitting on Davids throne, i.e., the young Jehoiachin and the queen mother Nehushta (who probably had all the authority if not the title of a regent), and the priests and prophets who fatally misled them by false teachings and false counsels, are the wine jars intended, and the wine that is to fill them is the wine of the wrath of God. {Psa_75:8; Jer_25:15; cf. Jer_51:7; Rev_16:19; Isa_19:14-15} The effect is intoxication-a fatal bewilderment, a helpless lack of decision, an utter confusion and stupefaction of the faculties of wisdom and foresight, in the very moment of supreme peril. {cf. Isa_28:7; Psa_60:5} Like drunkards, they will reel against and overthrow each other. The strong term, "I will dash them in pieces," is used to indicate the deadly nature of their fall, and because the prophet has still in his mind the figure of the wine jars, which were probably amphorae, pointed at the end, like those depicted in Egyptian mural paintings so that they could not stand upright without support. By their fall they are to be utterly "marred" (the term used of the girdle, Jer_13:9).
But even yet one way of escape lies open. It is to sacrifice their pride, and yield to the will of Iahvah. "Hear ye and give ear, be not haughty! for Iahvah hath spoken: give ye to Iahvah your God the glory, before it grow dark (or He cause darkness), and before your feet stumble upon mountains of twilight; and ye wait for the dawn, and He make it gloom, turning it to cloudiness!". {Isa_5:30; Isa_8:20; Isa_8:22; Amo_8:9} It is very remarkable that even now, when the Chaldeans are actually in the country, and blockading the strong places of southern Judah (Jer_13:19), which was the usual preliminary to an advance upon Jerusalem itself, {2Ch_12:4; 2Ch_32:9; Isa_36:1-2} Jeremiah should still speak thus; assuring his fellow citizens that confession and self-humiliation before their offended God might yet deliver them from the bitterest consequences of past misdoing. Iahvah had indeed spoken audibly enough, as it seemed to the prophet, in the calamities that had already befallen the country; these were an indication of more and worse to follow, unless they should prove efficacious in leading the people to repentance. If they failed, nothing would be left for the prophet but to mourn in solitude over his countrys ruin (Jer_13:17). But Jeremiah was fully persuaded that the Hand that had stricken could heal; the Power that had brought the invaders into Judah, could cause them to "return by the way that they had come". {Isa_37:34} Of course such a view was unintelligible from the standpoint of unbelief; but then the standpoint of the prophets is faith.
3. After this general appeal for penitence, the discourse turns to the two exalted persons whose position and interest in the country were the highest of all: the youthful king, and the empress or queen mother. They are addressed in a tone which, though not disrespectful, is certainly despairing. They are called upon, not so much to set the example of penitence, {cf. Jon_3:6} as to take up the attitude of mourners {Job_2:13; Isa_3:26; Lam_2:10; Eze_26:16} in presence of the public disasters. "Say thou to the king and to the empress, Sit ye low on the ground! (lit. make low your seat; cf. Isaiah 7 for the construction) for it is fallen from your heads-your beautiful crown! {Lam_5:16} The cities of the south are shut fast, and there is none that openeth: {Jos_6:1} Judah is carried away captive all of her, she is wholly carried away." There is no hope; it is in vain to expect help; nothing is left but to bemoan the irreparable. The siege of the great fortresses of the south country and the sweeping away of the rural population were sure signs of what was coming upon Jerusalem. The embattled cities themselves may be suggested by the fallen crown of beauty; Isaiah calls Samaria "the proud crown of the drunkards of Ephraim," {Isa_28:1} and cities are commonly represented in ancient art by female figures wearing mural crowns. In that case, both verses are addressed to the sovereigns, and the second is exegetical of the first.
As already observed, there is here no censure, but only sorrowful despair over the dark outlook. In the same way, Jeremiahs utterance {Jer_22:20 sqq.} about the fate of Jehoiachin is less a malediction than a lament. And when we further consider his favourable judgment of the first body of exiles, who were carried away with this monarch soon after the time of the present oracle (chapter 24), we may perhaps see reason to conclude that the surrender of Jerusalem to the Chaldeans on this occasion was partly due to his advice. The narrative of Kings, however, is too brief to enable us to come to any certain decision about the circumstances of Jehoiachins submission. {2Ki_24:10-12}
4. From the sovereigns the prophet turns to Jerusalem. "Lift up thine eyes (O Jerusalem), and behold them that came from the north! Where is the flock that was given to thee, thy beautiful sheep? What wilt thou say when He shall appoint over thee-nay, thou thyself hast spurred them against thyself!-lovers {Jer_3:4; Jer_11:19} for head? Will not pangs take thee, as a woman in travail?" Jerusalem sits upon her hills, as a beautiful shepherdess. The country towns and unwalled villages lay about her, like a fair flock of sheep and goats entrusted to her care and keeping. But now these have been destroyed and their pastures are made a silent solitude, and the destroyer is advancing against herself. What pangs of shame and terror will be hers, when she recognises in the enemy triumphing over her grievous downfall the heathen "friends" whose love she had courted so long! Her sin is to be her scourge. She shall be made the thrall of her foreign lovers. Iahvah will "appoint them over her"; {Jer_15:3; Jer_51:27} they will become the "head," and she the "tail." {Deu_28:44} Yet this will, in truth, be her own doing, not Iahvahs; she has herself "accustomed them to herself," {Jer_10:2} or "instructed" or "spurred them on" against herself. {Jer_2:33; Jer_4:18} The revolt of Jehoiakim, his wicked breach of faith with Nebuchadrezzar, had turned friends to enemies. {Jer_4:30} But the chief reference seems to be more general-the continual craving of Judah for foreign alliances and foreign worships. "And if thou say in thine heart, Wherefore did these things befall me? through the greatness of thy guilt were thy skirts uncovered, thine heels violated {Nah_3:5} or exposed. Will a Cushite change his skin, or a leopard his spots? ye, too, are ye able to do good, O ye that are wont to do evil? If, amid the sharp throes of suffering, Jerusalem should still fail to recognise the moral cause of them, {Jer_5:19} she may be assured beforehand that her unspeakable dishonour is the reward of her sins; that is why "the virgin daughter of Sion" is surprised and ravished by the foe (a common figure: Isa_47:1-3). Sin has become so ingrained in her that it can no more be eradicated than the blackness of an African skin, or the spots of a leopards hide. The habit of sinning has become a second nature," and, like nature, is not to be expelled. {cf. Jer_8:4-7}
The effect of use and wont in the moral sphere could hardly be expressed more forcibly, and Jeremiahs comparison has become a proverb. Custom binds us all in every department of life; it is only by enlisting this strange influence upon the side of virtue, that we become virtuous. Neither virtue nor vice can be pronounced perfect, until the habit of either has become fixed and invariable. It is the tendency of habitual action of any kind to become automatic, and it is certain that sin may attain such a mastery over the active powers of a man that its indulgence may become almost an unconserous exercise of his will, and quite a matter of course. But this fearful result of evil habits does not excuse them at the bar of common sense, much less at the tribunal of God. The inveterate sinner, the man totally devoid of scruple, whose conscience is, as it were, "seared with a hot iron," is not on that account excused by the common judgment of his kind; the feeling he excites is not forbearance, but abhorrence; he is regarded not as a poor victim of circumstances over which he has no control, but as a monster of iniquity. And justly so; for if he has lost control of his passions, if he is no longer master of himself, but the slave of vice, he is responsible for the long course of self-indulgence which has made him what he is. The prophets comparison cannot be applied in support of a doctrine of immoral fatalism. The very fact that he makes use of it, implies that he did not intend to be understood in such a sense. "Will a Cushite change his skin, or a leopard his spots? Ye also (supposing such a change as that) will be able to do good, O ye that are taught (trained, accustomed) to do evil!" (perhaps the preferable rendering).
Not only must we abstain from treating a rhetorical figure as a colourless and rigorous proposition of mathematical science; not only must we allow for the irony and the exaggeration of the preacher: we must also remember his object, which is, if possible, to shock his hearers into a sense of their condition, and to awaken remorse and repentance even at the eleventh hour. His last words (Jer_13:27) prove that he did not believe this result, improbable as it was, to be altogether impossible. Unless some sense of sin had survived in their hearts, unless the terms "good" and "evil," had still retained a meaning for his countrymen, Jeremiah would hardly have laboured still so strenuously to convince them of their sins.
For the present, when retribution is already at the doors, when already the Divine wrath has visibly broken forth, his prevailing purpose is not so much to suggest a way of escape as to bring home to the heart and conscience of the nation the true meaning of the public calamities. They are the consequence of habitual rebellion against God. "And I will scatter them like stubble passing away to before: {cf. Jer_19:10} the wind of the wilderness. This is thy lot (fem. thine, O Jerusalem), the portion of thy measures (others: lap) from Me, saith Iahvah; because thou forgattest Me, and didst trust in the Lie. And I also-I will surely strip thy skirts to thy face, and thy shame shall be seen! {Nah_3:5} Thine adulteries and thy neighings, the foulness of thy fornications upon the hills in the field {Jer_3:2-6}-I have seen thine abominations. For the construction, compare Isa_1:13. Woe unto thee, O Jerusalem! After how long yet wilt thou not become clean?". {2Ki_5:12-13} That which lies before the citizens in the near future is not deliverance, but dispersion in foreign lands. The onset of the foe will sweep them away, as the blast from the desert drives before it the dry stubble of the cornfields. {Jer_4:11-12} This is no chance calamity, but a recompense allotted and meted out by Iahvah to the city that forgot Him and "trusted in the Lie" of Baal worship and the associated superstitions. The city that dealt shamefully in departing from her God, and dallying with foul idols, shall be put to shame by Him before all the world (Jer_13:26 recurring to the thought of Jer_13:22, but ascribing the exposure directly to Iahvah). Woe-certain woe-awaits Jerusalem; and it is but a faint and far off glimmer of hope that is reflected in the final question, which is like a weary sigh: "After how long yet wilt thou not become clean?" How long must the fiery process of cleansing go on, ere thou be purged of thine inveterate sins? It is a recognition that the punishment will not be exterminative; that Gods chastisements of His people can no more fail at last than His promises; that the triumph of a heathen power and the disappearance of Iahvahs Israel from under His heaven cannot be the final phase of that long eventful history which begins with the call of Abraham.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the Chapter. The…
CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the Chapter. The reference in Jer_13:18 to the “queen” is regarded as determining the date of this chapter. Ewald, Hitzig, Umbreit, Dahler, Hend., and Dr. Payne Smith agree in identifying her as Nehushta, the queen-mother of Jehoiachin. For, although it is conjectural whether Jehoiachin (Jeconiah) was eighteen years of age at his accession (see 2Ki_24:8) or only eight (comp. 2Ch_36:9), certainly his mother shared with him the responsibilities of royalty and of government; and together the mother and son were dethroned: of which event this verse is peculiarly descriptive. But Keil and Bleek incline to put the prophecy in Jehoiakim’s reign, explaining that the “queen,” his mother Zebuda, in common with all queen-mothers, would retain prominence and power (comp. 1Ki_15:13; 2Ki_10:13), and the mention of her does not necessarily imply the king’s minority. The reason for preferring Jehoiakim’s reign to that of his successor Jehoiachin, is that after the fourth year of Jehoiakim’s reign the northern foe is uniformly definitely spoken of as the Chaldeans; whereas in this chapter the allusion is indeterminate. But there is a general appropriateness in this whole chapter to Jehoiachin’s reign which prevails to fix its date: i.e., B.C. 597; or, according to Assyrian chronology, B.C. 579.
2. Cotemporary Scriptures.—2Ki_24:8-16; 2Ch_36:9-10.
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3. National Affairs.—Jehoiachin abandoned himself to flagrant ungodliness immediately upon his accession; and as promptly asserted his revulsion from the now Chaldean domination, for only three months pass ere we find Nebuchadnezzar’s generals again besieging Jerusalem. The power of resistance was gone; help from Egypt was no longer available after the defeat at Charchemiah, while also the harassing inroads of the “evil neighbours” (see on chap. Jer_12:14) had kept the Jews in irretrievable subjection. Consequently, without offering more than a show of resistance the king and queen-dowager surrendered themselves, and both they and the princes, troops, artificers, and principal inhabitants of Jerusalem, together with Ezekiel the prophet, were carried captive to Babylon (comp. 2Ki_24:14-16; Jer_52:28).
4. Cotemporary History.—Egypt prostrate under Chaldean ascendancy. Nebuchadnezzar incited armed bands of the Moabites, Ammonites, &c., to frequent incursions of Judea, thus maintaining his conquest, and keeping the Jews impotent and defenceless.
5. Geographical References.—Jer_13:4. “Euphrates:” here called Phrath; most frequently mentioned simply as “the river.” It was distinctively the river of Western Asia, rising in the Armenian Mountains, flowing through the wildest districts of Armenia by a tortuous course towards the Mediterranean, diverted by the ranges of Amanus and Lebanon, whence it moves onward for above 1000 miles towards the Persian Gulf: its entire course being calculated at 1780 miles, 1200 miles of which is navigable by boats. An annual inundation occurs in May, occasioned by the melting snows on the Armenian heights. Mentioned as one of the four rivers of Eden (Gen_2:14). See Lit. Crit. on verse, below. Jer_13:19. “Cities of the South:” Grotius regards this as a reference to Egypt (comp. Isa_30:6; Dan_11:5), indicating that no help could come to them from thence. More properly, the southern cities of Judah, which are blockaded by the enemy: hence flight to the south is no longer possible (see on chap. Jer_6:1).
6. Personal Allusions.—Jer_13:18. “The king and the queen”: see supra, on Chronology of the Chapter. Jer_13:23. “Ethiopian:” Heb. Cushite: “inhabitant of Abyssinia, or the African Cush” (Hend.). The Cushite of Arabia, whose colour would not be so swarthy in comparison with the inhabitant of Palestine as to render the reference to “his skin” specially significant, could scarcely be here meant; but the Cushite of Africa, i.e., the negro, would supply at once an emphatic suggestion.
7. Natural History.—Jer_13:23. “The leopard hit spots:” see on chap. Jer_5:6. The ordinary Hebrew word for leopard is נָמֵר, so called from being spotted. But in this verse the word is חֲבַרְבֻּרוֹת, from the root חָבַר, to be marked with stripes or lines, variegated: the striped panther. As the Hebrews had no name for the tiger, this animal was probably comprised by them under the same descriptive word.
8. Manners and Customs.—Jer_13:1. “Linen girdle:” the common girdle, worn by both sexes in the East, was of leather; the linen girdle was sometimes embroidered with either silk, gold, or silver thread, and studded with gems, fastened with a clasp of silver or gold. Jer_13:11. “The girdle eleaveth to the loins of a man:” comp. Isa_5:27; Isa_11:5. Jer_13:12. “Every bottle shall be filled with wine:” various words rendered “bottle:” nod, chémeth, ob, chemah’, bakbuk’, and nébel: by these two latter probably earthen vessels are denoted; nébel being rendered (Lam_4:2) by “pitchers;” for evidently other bottles than those made of skin and leather were in common use (Jer_19:1); while also these “bottles filled with wine” could be “dashed one against another” (Jer_13:14). The word is more appropriately rendered jar, the “potter’s vessel” of Isa_30:14. Jer_13:22. “Skirts discovered, and heels made bare:” allusion to “the long flowing robes (שול is a train rather than a skirt) worn by ladies of rank” (Speaker’s Com.). These robes would be violently upturned (cf. Jer_13:26): Hend. = “thrown up:” and the heels made bare, rather ill-used, roughly treated: Hend. = her sandals torn off with violence: Chr. B. Michaelis = loading the feet with chains: Hitzig = affront done to the person suggested by mention of the heels: Keil and Payne Smith = she would be driven forth into exile barefoot, with violence and the rod. Cf. Nah_3:5. It describes “an ancient mode of punishing prostitutes” (Hend.). Jer_13:27. “Neighings:” cf. notes on chap. Jer_5:8. “On the hills in the field:” in the most conspicuous localities she had carried on an incestuous traffic with idols, revelling in the shameless heathen orgies (cf. Notes on chap. Jer_2:24, Jer_5:7).
9. Literary Criticisms.—Jer_13:4. “Euphrates:” פְּרָתָה. The LXX., Vulg., and other ancient versions give Phrath as Euphrates. The word occurs in fifteen other places; in twelve instances the word river is prefixed; in three it stands, as in this chapter, alone; and in all those cases Phrath means the Euphrates. But the word Phrath is here used (Jer_13:4-7) four times, and not once is the word river added; and this difficulty, the LXX. met by supplying ποταμόν. Bochart, Venema, Dathe, Hitzig, Henderson, and others prefer to take Phrath as an abbreviation of Ephrath, אֶפְרָת, the original name of Bethlehem. This rendering avoids the difficulty of the fact that a journey of over 200 miles would have had to be taken twice by Jeremiah if the Euphrates be meant; whereas Bethlehem was distant but six miles. Jer_13:18. “The queen:” גְּבִירָה, the great-lady; once applied to the queen-regnant (1Ki_11:19), but usually means the queen-mother (Speaker’s Com.). “As the Jewish kings generally married subjects and lived in polygamy, the king’s mother took precedence of his wives” (Hitzig). “Your principalities:” מַרְאֲשֹׁתֵיכָם, i.e., the ornaments of your head, namely, your splendid crown. Jer_13:21. “to be captains, chief over thee:” Keil and Speaker’s Com. render the verse, What wilt thou say, when (or if) He set over thee for head (for a head) those whom thou hast taught to be thy bosom friends (hast accustomed to thee as thy familiar friends)! The Jews had courted the friendly alliance of the Chaldean king and princes; now they would become their tyrannical rulers. The translation of the verse turns upon the meaning given to אַלֻּפִים, rendered in A.V. “captains.” Luther, and after him Gesenius, Rosen., and Lange render it princes—“Whom thou hast trained to be princes over thee:” this meaning is sustained in Gen_26:15, Zec_9:7. But its more ordinary signification is familiar, friend (cf. Psa_55:14, Pro_16:28, Mic_7:5). It occurs in chap. Jer_11:19, tame, domesticated (see Notes in loc.). Jer_13:25. “Trusted in falsehood:” cf. Notes on chap. Jer_10:8. Jer_13:27. “When shall it once be?”—Lit. After how long yet! A conjectural outlook on the far distant purification of the now polluted nation.
HOMILIES ON SECTIONS OF CHAPTER 13
Vers.
Jer_13:1-11.
An acted parable—the spoiled linen girdle.
Vers.
Jer_13:12-17.
A parable in speech—intoxicating judgments.
Vers.
Jer_13:18-27.
An iniquitous nation openly degraded.
Jer_13:1-11. AN ACTED PARABLE—THE SPOILED LINEN GIRDLE
Symbolic acts sometimes teach more impressively than eloquent words. A clean linen girdle purchased and worn, but never washed: then carried away to the Euphrates and buried for many days: finally disinterred, found to be marred, and pronounced worthless. Thus facts are portrayed to Jeremiah’s observers: Judah girded into closest connection with Jehovah, yet her impurity was never removed: in consequence she was to be carried to Babylon and lost among the heathen for a long period: ultimately, when brought back, she is found “profitable for nothing:” “For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto Me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto Me for a people, and for a name, and for a praise, and for a glory; but they would not hear.”
NOTE.—Great contention among commentators whether this journey to Euphrates was actual or merely visionary. It is objected to the occurrence being literal, that the Euphrates was nearly 250 miles distant, that two journeys would have entailed long absence of the prophet from the scene of his urgent ministry. Several scholars, to avoid this supposed difficulty, incline to the locality being not Euphrates but Ephratha, as being near at hand (see Lit. Crit.), but this forfeits the whole meaning of the buried girdle—God’s people localised and lost among Babylonish scenes. Objections to its being merely a visionary incident are,—1. The extreme literalness of the statement, no pretext being left in the narrative for an allegorical interpretation (see Jer_13:5). 2. The lengthy journey was a small matter compared with the vast and vivid lessons thereby taught to Judah—that she would be carried far away from her present scenes of privilege, and be lost in distant exile. 3. Also Jeremiah’s visits to the scene of his nation’s approaching captivity would supply him with valuable information ready against the emergency, and prove deeply impressive to his own spirit, and helpful to his ministry. Here consider,
I. How closely Jehovah binds His chosen people to Himself. “As the girdle cleaveth to the loins of a man” (Jer_13:11), &c. Though their banishment was becoming imperative, yet God here testifies His attachment to them, and declares He had, without any reserve, bound them intimately and lovingly to Himself: they were “a people near unto Him” (Psa_148:14).
II. The sacred character which His people bear in His esteem. “Get thee a linen girdle” (Jer_13:1). A mistake to suppose it was to be “linen” because it was to be worn as an inner garment next the skin; though that might be impressive of the close union of His people with the Lord: but this people—like a beautiful girdle—was to be “for a name, a praise, and a glory” (Jer_13:11), hence worn visibly as the girdle worn by the wealthy and by the high priest—a thing of beauty. But its being “linen” indicates that it was the sacerdotal girdle; for God’s people were to Him “a kingdom of priests, a holy nation” (Exo_19:6). With this sacred character He invested them; for He designed they should be a pure, priestly, consecrated people. Even as are Christ’s redeemed ones (1Pe_2:5).
III. A holy people are capable of proving an adornment to Jehovah. “That they might be unto Me for a people, and for a name, and a praise, and a glory” (Jer_13:11); even as the beautifully-wrought girdle, embroidered with silk and gold, and decorated with gems, was to the wearer (1Sa_18:4; Dan_10:5; Rev_1:13; Rev_15:6), and as the “curious girdle of the ephod” (Exo_28:8) was a work of exquisite grace. Note: God’s people are a choice and beautiful work (Eph_2:10), and are designed to adorn and glorify Him.
IV. Although so closely identified with God, impurity was contracted by His people. “Put it not in water” (Jer_13:1). Necessarily, therefore, the girdle became soiled; and from its defilement it was not cleansed. How truly descriptive of Israel and Judah! The longer they were God’s people the less pure they became. Defilement was contracted, and their state became increasingly corrupt. Pure as a “linen girdle” when first bound to God, they grew soiled, stained, filthy with wear. Is this not too true of God’s people still?—the early days of their betrothment were their best and holiest days (cf. Jer_2:2-3).
V. Because of this impurity His people are carried away from holy scenes into exile. “Arise, go to Euphrates, and hide it there in a hole of the rock” (Jer_13:4). Canaan was chosen for the residence of a godly nation; Jerusalem was the place of God’s glory—“Holiness becometh Thine house, O God, for ever.” 1. Defilement disqualifies us for sacred privileges. 2. Impurity separates God’s people from Him: the girdle was unclasped from the prophet’s loins, and laid aside in the land of the heathen; for “your iniquities have separated,” &c. (Isa_59:2). Defiled souls are, in God’s regard, placed among the heathen. All pride and self-glorying are thereby put to shame (Jer_13:9-10). The unclean shall not stand before Him.
VI. Banishment from God is a pitiable experience for His people. “Behold the girdle was marred, it was profitable for nothing.” Afflictions sometimes hallow the spirit; but estrangement from God never brings good results. Iniquity in “the redeemed of the Lord” degrades piety altogether and dishonours Jehovah. A fallen Christian can never be any honour to his Master; he may be recalled—as these banished ones were—but he is “marred, profitable for nothing.” He may illustrate God’s fathomless grace in showing how poor and profitless a soul may be, and yet be saved; but he is of no use for the high purpose God had in redeeming him, that he should be to Him for a name, and a praise, and a glory!
THE MYSTERY OF ELECTION
Naegelsbach, on this section, remarks: “The Lord has put on Israel as a girdle for His own adornment and for Israel’s highest glory. This figure is unquestionably one of the most precious which the Scripture employs to represent the mystery of election. Elsewhere Israel is called Jehovah’s inheritance (Deu_4:20; Deu_7:6), His wife and His beloved bride (Hos_2:16, sqq.; Jer_2:2), His first-born son (Exo_4:22), His servant (Isa_41:8), His flock (Jer_13:17), His vineyard (Isa_5:7), His signet ring (Hag_2:23). Like the last emblem, the girdle also denotes—
i. The closest intimacy. ii. Indispensable service. iii. A valuable ornament.
But great as is the love which the Lord thus shows to Israel in calling them His girdle, as great is the severity with which He declares that the honour thus received will not save them from destruction.
Let every particular Christian Church mark this! However closely it may be attached to the Lord, this saves it neither from, (1) Internal corruption, nor from (2) External judgment (comp. Luk_3:8-9).”
Jer_13:12-17. A PARABLE IN SPEECH—INTOXICATING JUDGMENTS
“Every bottle shall be filled with wine.… I will fill all the inhabitants of this land … with drunkenness.” The figure is not understood by the people, they see not its deeper significance (Jer_13:12); so it is explained by Jehovah, and then appears terrible in import (Jer_13:13-14).
I. The Divine parable ominous of misery and ruin. The nation, every man, should be filled with the wine of God’s wrath, and in a drunken frenzy should destroy one another. The highest in the realm—“kings;” the holiest in the nation—“priests and prophets;” all classes of society—“inhabitants;” shall become mutually destructive of the state and nation: the nation would become factious and fanatical, and hurry on its own ruin.
1. A delirious nation: “filled with drunkenness,” folly, and frenzy, like an intoxicated man, giddy, blustering, boastful, and violent.
2. A destructible nation: “every bottle;” brittle vessels: with all their arrogance. Easily destroyed; “vessels of wrath fitted to destruction.”
3. A demented nation: “proud” (Jer_13:15), “my soul shall weep for your pride” (Jer_13:17); inflated with a voluble conceit, arrogant, even in their degradation and peril: incapable as a drunken man of defending himself, yet noisily boastful and vain. “Whom God will destroy—He infatuates.”
4. A desolated nation: “dash them one against another:” the wild fury of drunken frenzy would drive the nation into hostile factions and ruinous agitations; civil contentions, mutually destructive, “dashing one against another.”
II. The prophet’s expostulation admonitory and pathetic. “Hear ye, and give ear,” &c. (Jer_13:15-17): they were heedless and reckless.
1. He appeals to the high authority of his message: “the LORD hath spoken.” They had repudiated Jeremiah: now they had to do with Jehovah.
2. He exposes the secret of their hardened indifference: “be not proud.” The cause of their contumacy was pride: just as humility is the spring of obedience, pride is the motive to refractoriness, rebellion, and obstinate impiety.
3. He announces the remedy for their evil state: “give glory to the Lord your God.” Their apostacy and impenitence must be abandoned; for by ceasing from the iniquity that displeases and dishonours God (Jos_7:19), they could “give Him glory.” Sin is an assault upon Jehovah’s glory; repentance and reconciliation yield Him glory.
4. An alternative is presented of plaintive misery: “before He cause darkness,” &c.—all their joys and comforts covered with gloom: “and your feet stumble upon the dark mountains”—wandering bewildered amid terrors and perils: “while ye look for light, He turn it into the shadow of death”—all hope be extinguished in the dense death-shade of despair: “and make it grow darkness”—total spiritual night, in which God and knowledge of Him are wholly lost; “darkness covers the earth, and gross darkness the people” (Isa_60:2).
5. A piteous bewailing over his wretched nation (Jer_13:17). (a.) For their self-ruinous “pride,” he would weep “in secret,” for very shame at their obdurate sin. (b.) For their lamentable desolation his eyes would “weep sore” in open grief, because of the woe of their captivity. He commiserated their misery, and felt anguish for their ruin. Amid it all note—1. He still speaks to Judah of Jehovah as “your God” (Jer_13:16); the Almighty Friend still availed them if they would heed His word. 2. He still speaks of Judah as “the LORD’S flock” (Jer_13:17), claimed by Him, and cherished even though they were wilful and perverse. What exhaustless pitifulness is there in Jehovah! “slow to anger and plenteous in mercy.”
THE EARTHEN PITCHERS
Naegelsbach suggests the following points:—
i. What they signify: proud, yet perishable things; the world.
ii. What will be their fate: “dash them,” &c. (Jer_13:14); “carried away captives” (Jer_13:17).
iii. What is the means of escaping this fate: a humble attention to the Lord (Jer_13:15); glorifying God by their repentance and return to Him (Jer_13:16).
Jer_13:18-27. AN INIQUITOUS NATION OPENLY DEGRADED
To put his nation to the deepest blush for their sin, Jeremiah again compares their conduct with Jehovah to the vile and graceless behaviour of an adulteress; and likens the shame, which would cover his people in consequence, to the open disgrace with which a prostitute was sometimes treated (see Manners and Customs, supra).
I. Royalty addressed in bold reproof and warning (Jer_13:18-19). See Addenda on Jer_13:18, the queen, and rebuking royalty). Upon them is threatened—i. The loss of their dignity and crown, ii. The capture of their cities and captivity of their people. Observe:
1. God’s judgments do not spare those in highest station. Jechoniah had sinned, and by his royal example encouraged the licentiousness and ungodliness of the nation. Therefore he and his queen-mother should be “humbled;” and are called to “sit down,” as slaves on the ground (Isa_47:1). It is high treason against the King of kings for royal personages to rebel against His rule and laws; theirs shall be the greater condemnation; their station degraded, their crown forfeited. “Fallen is your crown.” A faithful witness for God may have to reprove kings in His name.
2. The conquest of their cities is threatened at a retribution: “The crown falls when the king loses country and kingship” (Keil). “The cities of the south” are specified, not because the enemy had first possessed himself of the southern extremity of the land (as Sennacherib did, advancing on the capital from the south, 2Ki_18:13; 2Ki_19:8), but because they were the cities most distant from the north-coming foe; hence, when they were in his power, it implied the whole land was conquered. Thus the prophet threatens against godless royalty, the degradation of their station, the forfeiture of their crown, the conquest of their country, the captivity of their people.
II. Jerusalem summoned to witness the woes of capture. “Lift up your eyes, and behold,” &c. (Jer_13:20). The verb, Lift up, is fem., and refers to Lion understood. Upon Jerusalem is here threatened—
1. Depopulation. “Where is the flock?” Her streets are to be deserted, her inhabitants carried afar. Or “she is asked where the cities, which once lay grouped around her, like a goodly flock of sheep, are gone? The question implies blame. It was the example of Jerusalem which had led the cities of Judah into sin (Mic_1:5), and brought upon them an invading army” (Speaker’s Com.)
2. Foreign domination. (See Lit. Crit. on Jer_13:21.) What could Jerusalem say when they, whom she had courted into power as allies, should assert their power as conquerors? We call in ungodly resources of help when our sin forfeits God’s protection; these, our allies, will become our tyrants, ruling us with a sore and unchallengeable despotism.
III. Debasement of licentious Judah vividly portrayed.
1. Affected innocence silenced by a condemning charge (Jer_13:22, see Crit. Notes on verse).
2. Her doom justified in that her iniquity transcended remedy (Jer_13:23). Nothing can alter and improve her state. Her habitual spiritual licentiousness had become inveterate and incurable: expatriation therefore must ensue (Jer_13:24).
3. God associates Himself with her degradation and doom. She had despised His grace; repudiated His calls; ignored Him for idols—“falsehood;” but she should recognise Him in the judgments He had measured to her (Jer_13:26).
4. Disloyalty to her Lord punished with appropriate degradation (Jer_13:27; see Crit. Notes). Openly put to shame. Her sin had been open: God would expose her to open contempt (Lam_1:8). Politically degraded.
5. Vileness depicted, cleansing despaired of (Jer_13:27; see Lit. Crit.). Jeremiah counts it impossible that she will soon be cleansed; her case seems hopeless. The present generation cleaves immovable to wickedness. Yet, in the far future, after sore judgments, there may be reform! On the prophet’s despair there falls one faint gleam of hope.
HOMILETIC OUTLINES AND COMMENTS ON VERSES OF CHAPTER 13
Jer_13:1-11. Theme: BURIED GIFTS.
I. God confers upon man innumerable gifts of talent, privilege, opportunity, blessing. In the case of the Jew especially great.
II. These gifts are suited to our circumstances and requirements (Mat_25:15).
III. These gifts are intended for our good and God’s glory (Jer_13:11).
IV. The use to which we apply them depends upon man’s wisdom and will (Jer_13:10-11; Mat_25:24-25).
V. In this men often fail. The history of the Jew an illustration. Men fail through ignorance, sloth, negligence, lust and impulsiveness, unfaithfulness, pride, selfishness. Men bury their gifts in these things.
VI. Buried they are lost. 1. God withdraws them (Jer_13:9; Mat_25:29). 2. The power to use them departs (2Co_9:6). 3. They rot and decay. The grave is the house of decay (Jer_13:8; Ecc_9:10).
Learn—
1. That man is blessed with treasure gifts capable of unlimited development.
2. That, by neglecting these, instead of rising to be an angel, he sinks to be a fiend.
3. That we should guard them jealously and cultivate them diligently.
—E. Jerman.
Jer_13:2. Theme: SUGGESTIONS CONCERNING THE GIRDLE OF TRUTH
I. We are responsible for the effort to obtain the girdle of truth. “I got the girdle.”
II. We can get the girdle of truth only by knowing the Word of the Lord. “According to the word of the Lord.”
III. We must make appropriate use of the girdle when it has been obtained. “Put it upon my loins.”
IV. We can expect further knowledge of God’s Word only by the use of what we already know (Jer_13:3). “The word of the Lord came unto me the second time.”—W. Whale.
Jer_13:3. Theme: GOD’S WORD TO MEN.
“The word of the Lord came unto me the second time, saying.”
I. Jehovah is always speaking to man by one method or another. Creation, providence, revelation.
II. Some persons in all ages and climes have heard His Word. In mystery, in power, in mercy. Some have heard it many times.
III. It is a moment of supreme importance when any one soul becomes conscious of hearing the voice of God. Adam, Cain, Noah, Abraham, Moses, Isaiah, Ezekiel, &c., &c.
IV. The way in which a man treats the Word of God will show—
1. His present spiritual condition.
2. His general course of conduct.
3. His probable future destiny.
—W. Whale.
Jer_13:2-5. Theme: THE STANDARD OF GODLY CONDUCT. “So I got a girdle according to the word of the Lord. So I went and hid it as the Lord commanded me.” Letting God’s word rule and regulate our life absolutely.
I. The surrenders it involves. It gives up the life into God’s hands, every faculty and purpose submitted to Him, yielded gladly to the requirements and captivity of Christ.
1. The surrender of the will: letting God rule; doing what He bids, bowing personal desires and plans to His purposes. “Not my will, but Thine, be done.” Unselfish obedience.
2. Surrender of the judgment: perplexing to Jeremiah to see why he must wear this girdle, why go to Euphrates, why hide the girdle there, &c. God’s “ways are not our ways, nor His thoughts,” &c. Unquestioning obedience.
3. Surrender of ease: a toilsome journey of nearly 250 miles, twice taken. Uncomplaining obedience.
4. Surrender of time: occupy weeks in obeying these demands of God. Conscience must stand aside. Ungrudging obedience.
5. Surrender of self, of the life, of all: “Keep back no part of the price.” “Speak, Lord, Thy servant heareth.” “Lord, what wilt Thou have me to do?” Unreserved obedience. (See Addenda, “Perfect obedience.”)
II. The satisfaction it inspires. The yielding of self to God brings choice and compensatory advantages.
1. It gives simplicity to our life. “The eye is single.” No other lord rules. God is everything to us. “One is our Master, even Christ”—not self, not custom, not the world, &c.
2. It gives decision to our life. Saves us from “halting between two opinions:” for the Lord is God and we follow Him. Saves us from uncertainty: His word is law. From delay: To hear Him is to respond. From conflict of conviction: we only need a call from Him: have not to select or choose our way. Anywhere, if only He commands.
3. It gives repose to our life. We are not burdened with the responsibility of life: we “are the Lord’s,” He guides and plans and arranges for us. We “live exempt from care.” Our motto is,
“Lead Thou me on! One step’s enough for me!”
4. It gives nobleness to our life. What a grovelling career they live who obey themselves—fitful, earthly, restless. Or the customs of society—slaves to the caprice of fashion. Or the “god of this world”—“led captive by him.” But Christ calls into a high and holy career: godly and Godward. They who live only to obey Him, unreservedly obedient. He leads by still waters, into pleasant heritages of rest, assurance, and joy divine.
5. It gives sanctity to our life. He who lives for God becomes more godly and God-like. Wise in His wisdom, strong in His strength, sufficient in His sufficiency, true in His rightness, holy in His holiness. He will guide by His counsels, lead in the “good and right way,” until the life rises to His blest abode. “Follow me!” is the Saviour’s call: and the issue is, “These are they which follow the Lamb whithersoever He goeth.”
Jer_13:5. Theme: ASPECTS OF PASTORAL SERVICE. Jeremiah was to go to Euphrates; perhaps not solely to hide this girdle: exiles were there, to whom he might carry messages and comfort from Jehovah; Ezekiel and Daniel were there, and with them he might hold helpful converse.
i. His own toilsome obedience would be a lesson to his disobedient nation, inciting them to take pains even in order to fulfil God’s commands.
ii. His resolute performance of this mission would awaken in his people attention to the significance of his conduct, and impress them with the lessons designed.
I. Self-sacrificing obedience to God enforces its lessons on others. Our people will heed our consecrated lives, though they may ignore our eloquent words. A living sermon has vast power.
II. God’s chosen servants must yield Him absolute subjection. What God bids, they must do; where He sends, they must go. Ministers of Christ must be willing to accept His demands unquestioningly and entirely; to lay themselves out for any service which may be for the good of their people; to spend and be spent in the Master’s service and their nation’s weal.
Jer_13:5-6. Theme: GOD’S COMMANDMENTS.
i. Always wise and authoritative.
ii. Often mysterious, and, to human reason, apparently absurd.
iii. Can be heartily carried out only by a true believer in the divine wisdom, power, and love.
iv. May involve much effort, inconvenience, and suffering. Journey from Jerusalem to Euphrates must have been very trying.
v. Will effectually test the condition of the soul. “If ye love Me, keep My commandments.” “To obey is better than sacrifice.” “I do alway those things which please the Father.” “Leaving us an example,” &c., &c. “Our sufficiency is of God.”
Application: “This is His commandment, that ye believe on His Son whom He hath sent.” “His commandments are not grievous.”—W. Whale.
Jer_13:7. Theme: THE INJURIOUSNESS OF ESTRANGEMENT FROM GOD. “The girdle was marred.”
I. The original sacredness and beauty of the godly soul.
1. “Linen” indicates the sacerdotal girdle: the soul was sacred in God’s esteem.
2. “Linen” suggests the purity of the soul in its first love.
3. The “linen girdle” was curiously and exquisitely wrought in choice colours and precious gems; betokening the beauty and spiritual grace of the soul when first allied to God.
4. The girdle clasped upon the prophet denotes the close mutual attachment between the soul and God in the hour of first love; and also the resolute design of God to keep that soul bound—“clasped”—to Himself.
II. The defiled soul separated from the Lord. It necessarily became soiled by being worn, yet linen will wash, and it could, therefore, be cleansed.
1. The cleansing process was neglected. “Put it not in water” (Jer_13:1). This represents the criminality of Judah. There was “water,” easily found, ready to hand: so is there Divine cleansing; “A Fountain open for sin and uncleanness:” but the defiled life is “not put in water.”
2. A tainted thing must be removed from God. Nothing impure will the Holy One of Israel retain. “He cannot look upon iniquity.” Certainly He will not wear as an ornament a thing defiled. So the tainted girdle was carried away: “Take the girdle, and arise, go to Euphrates” (Jer_13:4).
3. A faithless soul is banished. Afar from holy scenes, buried in a hole, as unfit for any to see: for nothing is more loathsome to God’s sight and man’s than a spiritual apostate, a renegade Christian. It is put at a far distance from God’s presence, buried from sight, lost as an outcast thing, hidden among heathenish scenes, as if belonging more to them than to God.
III. The damaging effects of separation from God. “After many days” (Jer_13:6). The girdle was sought and brought back.
1. God does not forget and forsake even the estranged soul. “Yet doth He devise means whereby His banished be not expelled from Him” (2Sa_14:14).
2. The recovered soul is found grievously damaged by his banishment. “The girdle was marred;” the ship had sprung a leak hopelessly; the rift was in the lute silencing the harmony; the rot was at the heart. Never again would the old joy in God, the old love and zeal, return. A faithless soul loses what never again can be recovered. Childhood never comes back again!
3. From a reclaimed soul no profit can accrue to God. Saved, indeed, but no power left for service. A rescued life, but impotent to recall others, or commend the gospel. A disabled and dispirited army the captain refuses to use again on the field. The coward spirit is never more trusted. God cannot wear as a “praise” (Jer_13:11) the girdle which has lost its beauty. Only the faithful and the pure can glorify Him. “Hold that fast which thou hast, that no man take thy crown.” “No man having put his hand to the plough, and looking back, is fit for the kingdom of God.” “Profitable for nothing.” “Salt is good; but if the salt have lost its savour, it is good for nothing, but to be cast out and trodden under foot of men” (Mat_5:13).
Jer_13:7. Comments: “THE GIRDLE WAS ROTTED.” “This showed that the Jews should in that country lie rotting, as it were, in baseness, and servility, and in together many years; so that God might justly have left them there still in misery, as a man leaves his rotten girdle to become dung.”—Trapp.
“MANY DAYS.” The length of time was required to afford time for the girdle to become spoiled and unfit for use. To that condition the Jews had been reduced by the corrupting idolatries of the heathen. They had disqualified themselves for acting as witnesses for Jehovah; as the only true God, and, like a castaway girdle, they were to be humbled and rejected.”—Henderson.
“By the ‘many days’ are signified the seventy years’ captivity.”—Speaker’s Com.
Jer_13:9. Theme: GOD’S SPOLIATION OF PRESUMPTUOUS PRIDE. There may be a reverent pride, based on gratitude and joyous appreciation of God’s distinguishing mercies. There may also be an arrogant pride—“Stand off, I am holier than thou!” Equally possible is a self-reliant pride—sufficient of ourselves: “Who is the Lord that I should obey Him?” Likewise, the pride of carnal assurance: fortified in self-esteem, satisfaction with one’s own goodness and merits. But this “Great pride of Jerusalem” was a vaunting, boastful, arrogant pride; a glorying in spiritual possessions and privileges, which they were nevertheless abusing—the pride of presumption: and “the presumptuous soul do I hate.”
I. Spiritual presumption can only assert itself where true piety has declined. Piety is lowly. Loss of solemn reverence makes room for arrogance. Then the soul presumes, vaunts itself, makes even religion an occasion for self-glorying. God’s grace becomes the pedestal for self-exaltation.
II. Spiritual presumption is peculiarly offensive to a God who loves truth. Pride is a mocking pretence. Of what have the best of men to be proud? “What have we that we have not received?” This pride assumes and arrogates to ourselves the credit of what God has given. His is the glory, not ours. This wrongs Him, and boasts in a lie.
III. Spiritual presumption leads to the most heinous abuse of sacred privileges. Holy trusts should make those who possess them holier, ergo, humbler, more grateful, and more devoted. But pride reverses all this: the soul dwarfs amidst surrounding magnificence; becomes degraded by the abuse of exalting privileges. This perverts and outrages the Divine endowments and blessings.
IV. Spiritual presumption will assuredly court Jehovah’s withering contempt. Dig a hole and bury it! as a rotten, loathsome thing. “Thus will I mar the pride.” He poureth contempt upon princes! God has resources, appalling in their efficacy, for humbling the arrogant and withering the proud. Think what he did to these Jews! Cast them as a filthy girdle into a “hole.” We may well fear to court His contempt. See what befel the proud Nebuchadnezzar—sank into a mere beast. Oh how, in life’s end, will ail our vanity mock us, and our presumption turn upon us with tortures! (See Addenda, “Pride Abased.”)
Jer_13:10. Herein is shown to what their “pride” led them—
i. Disregard of Divine messages.
ii. Indulgence of their own wilful inclinations.
iii. Enthronement of debasing idolatries: ergo, the dethronization of Jehovah in their hearts and their worship.
Jer_13:10. Theme: “GOOD FOR NOTHING.”
The most dutiful are unprofitable servants, doing no more than their duty. But how few could honestly declare of themselves, “I have done all I could.” If the best are imperfect, what can be said of the cold-hearted and indolent? Still worse, far worse, is the case of those who are gone out of the way (Rom_3:12). This verse symbolizes God’s people in their idolatry and consequent captivity. We proceed to—
I. Dwell upon a painful fact. “They were His own, a peculiar people to Him, a kingdom of priests who had access to Him above all other nations.” To them were sent lawgivers, priests, psalmists, and prophets. To them were committed the oracles of God. To them were given a Divine directory and method of worship. Yet were they “good for nothing.” All was done for the vineyard which could be done, yet it brought forth wild grapes.
II. Point out the cause of their sad condition. They became an evil people, as is shown in this verse. Disobedient and hardhearted.
1. They refused to hear the word of the Lord. (See notes on Jer_13:3.)
2. They followed the imagination of their hearts. When a man will not hear God, he has generally resolved to have his own way. He puts fancy for faith, and self for God.
3. They became idolaters. Forsaking the true they follow the false. Man must worship, even it be but the fancy of his own brain, or work of his own hand. Man must serve, but often chooses the wrong master. The value of a man or a nation is in proportion to the truth possessed, and the degree of obedience rendered to it. The unfaithful are good for nothing.
III. Show what they might have been as a people.
1. They might have been separated from the nations as being peculiarly the people of God.
2. They might have been before the nations for the glory of Jehovah, as opposed to idols. “For a name, and for a praise,” &c.
3. They might have been among the nations as examples and witnesses, setting forth the beneficial influences of true religion.
IV. Proclaim some universal truths.
1. Refusing to hear God’s word is. proof that the people are an evil people.
2. An evil people will substitute a false worship for that which is true.
3. A false worship will produce and foster an erroneous religious life.
4. A people walking according to the imagination of their own hearts must be useless to themselves, to the world, to the Church, or to God.—W. Whale.
Jer_13:10-11. Theme: GOD’S GIRDLE.
From Jer_13:11. we conclude that Israel and Judah were God’s girdle. They formerly clave unto Him, but, at the time referred to by the prophet, had gone away to idols. Because of their sin God sent them into captivity until they were reduced to extreme weakness.
Observe—
I. That Israel and Judah clave unto Jehovah as a girdle to the loins of a man (Jer_13:11). Unto His person for favour. Unto His word for direction and teaching. Unto His promise for encouragement. Unto His worship for devotion.
II. That Israel and Judah were then a praise and glory to Jehovah (Jer_13:11). A girdle of strength and honour before the nations.
1. As opposed to the idolatries of the world.
2. As expressing obedience to Divine law.
3. As exhibiting the beneficial effects of true religion.
III. That Israel and Judah became faithless and disobedient (Jer_13:10).
1. An evil people, refusing to hear the Word.
2. A stubborn people, going their own way.
3. A deluded people, in vain imaginations.
4. An idolatrous people, like the nations less favoured, going after other gods to serve and worship them.
IV. That Israel and Judah becoming faithless, became also weak and worthless. Went from prominence to obscurity. Went from freedom to captivity. Went, in general, from privilege to punishment.—W. Whale.
Jer_13:11. Theme: GOD’S GLORIOUS PURPOSE FOR HIS PEOPLE.
Keeping still to the allegory of “the girdle,” there seems here a reference to the holy girdle of Aaron (Exo_28:8), which, together with his sacred garments, should be “for a glory and a beauty” (Jer_13:2).
I. How determinedly Jehovah makes them His own. The form of sentence is intensitive: “I have caused to cleave unto Me,” &c.
1. By the mighty working of His grace God united them to Himself. It was His act, not theirs, “I caused;” a determined act, “caused:” a constraining act, “caused to cleave.” (Comp. Eph_1:19.)
2. Into living connection with His own Person He bound them. Fastened them on, as a girdle, to Himself. Not merely drew them to believe in, or serve Him; but to a personal union. He was Israel’s God.
II. What exalted aims He cherishes on their behalf. He designs for them that they be established and known as His—
1. In covenant relationship: “for a people.” Israel, His peculiar treasure. “What are the riches of the glory of His inheritance in the saints” (Eph_1:18).
2. As a witness of Him to the world: “for a name.” He desired to be known among the nations by the name, “The God of Israel” (1Ch_17:24). He purposed to win renown among the peoples by His dealings with Israel and Judah.
3. To rejoice in His goodness: “for a praise.” They were to be glad in the Lord, a joyous people, praising Him for signal blessings, a psalm sounding through the world, commending Him to others by their joyous piety.
4. Contributing to His honour: “for a glory.” An ornament, a decoration,—as was the beautiful girdle, studded with gems, to the wearer. (Comp. Eze_16:14.)
Alas! a disobedient heart, “they would not hear,” changed and desolated all! Sin robs God of all the happiness and honour He would find in man, and robs man of all the blessedness and spiritual wealth he might realize in God.
Jer_13:12-14. Theme: THE WINE OF THE WRATH OF GOD.
This symbol supplements the former and teaches another part of needed truth. It is less dramatic in its form, but not less definite as a threatening of judgment. If we notice the general truths contained in the portion, there can be no difficulty in applying them to this or any other particular case.
Observe, then—
I. That every man is being fitted a vessel to honour or dishonour, to good or evil.
II. That every man will ultimately be filled to his utmost capacity by good or evil, according to his spiritual state.
III. That the process of adaptation is being carried on by loyalty or disobedience to truth and God.
IV. That where all are evil every one will be injurious to the other. This will make a hell. The reverse of this is true also. Where all are good, each one is a blessing to the other. This goes far to make a heaven.
V. That God, who is love, has a time for severity as well as a time for mercy. “I will not pity,” &c., &c.
VI. That if God help not, none can aid effectually. If God save not there is no salvation in any other.—W. Whale.
Comments—
Jer_13:12. “EVERY BOTTLE SHALL BE FILLED WITH WINE.” “Every earthen flagon (comp. Jer_48:12)—the inhabitants of Jerusalem, her kings, her priests and prophets, will be filled with the wine of the intoxicating beverage of God’s wrath (see Jer_25:15; Isa_28:7; Isa_51:17; Eze_23:31; Psa_60:3; Psa_75:8), given them as a punishment for the pride, and cruelty, and impiety, which they drank greedily as wine. (Comp. Rev_14:8; Rev_18:3), where the Harlot drinks the wine of her own fornication and gives it to others, and intoxicates herself and them with it (Jer_17:2, Jer_18:6); and, therefore, God gives her the cup of His wrath, and she reels under it.”—Wordsworth.
“Wine they loved well, and a great vintage they now expected. They shall have it, saith God; but of another nature than they look for.”—Trapp.
“They were like bottles; though God had indeed chosen them for an excellent use, yet, forgetful of their frailty, they had marred their own excellency, so that they were no longer of any use, except that God would inebriate them with giddiness, and also with calamities.”—Calvin.
“DO WE NOT CERTAINLY KNOW THAT EVERY BOTTLE,” &c.
“An instance of sceptical mocking.”—Wordsworth.
“This they seem to speak insolently and jeeringly—q.d. You should tell us some news!”—Trapp.
“Then shall the hearers take this prophecy in scorn, and say, What wonders are these thou tellest us? As if we knew not that the use of bottles is to be filled with wine.”—Bp. Hall.
Jer_13:13. “THEN SHALT THOU SAY, THUS SAITH THE LORD.” The very solemn way in which the explanation of the symbol is introduced is in striking contrast with the frivolity of the people.—Speaker’s Com.
“FILLED WITH DRUNKENNESS.” When the wine is in, the wit and wisdom and virtue are out. Like drunken men, they shall be full of confusion in their counsels, sick of all their enjoyments, shall fall into a slumber, and be utterly unable to help themselves; like men who have drunk away their reason, they shall be at the mercy, and expose themselves to the contempt of all about them. And this shall be the condition, not of some only among them (if any had been sober they might have helped the rest), but all, even kings, priests, prophets, and inhabitants would be indulgent of their lusts and deprived of their senses.—Henry.
“Not with giddiness as of drunken men staggering (Isa_19:14), but with the impotence of men whose minds are stricken with the wrath of God (Psa_9:3; Isa_60:17).”—Speaker’s Com.
“The Jews, without regard to rank, office, or position, were all to be involved in one common ruin.”—Henderson.
“EVEN THE KINGS THAT SIT UPON DAVID’S THRONE.” Four kings in succession were overthrown in the fall of Jerusalem.
Jer_13:14. “DASH ONE AGAINST ANOTHER:” shattering them as vessels. “Vessels of wrath, fitted for destruction.”
Civil war is hereby foreshadowed.—Hitzig.
Rather, a collision of parties in the state, resulting in mutual confusion and confutation.
“The Midianites (Jdg_7:12) and the Philistines (1Sa_14:20), who exterminated each other, were also seized by a spirit of intoxication. If not in this sense, yet in that of mutual hatred, reciprocal oppression, and injury in general.”—Naeg.
Jer_13:15. Theme: ATTENTION TO GOD’S WORD. “Hear ye, and give ear; … for the Lord hath spoken.”
The Bible worthy of attention and study as—(1) An ancient book, dealing with the history of the human race—(2) A book full of literary beauty—(3) A book of great power and influence. Here attention is claimed because it is the Word of God.
I. How should we attend to it? 1. With reverence. 2. In faith. 3. Diligently, earnestly. 4. Intelligently. 5. Intending to be governed by it. 6. Prayerfully.
II. There is here an implied neglect. The exhortation, and especially the mention of pride, implies this. Men neglect the Bible, because—1. They are filled with other things. 2. They do not know its worth. 3. They do not apprehend the bearing it may have on their well-being. 4. They are not willing to submit to its teachings.
III. Why should we attend? Our text gives the paramount reason—God has spoken. Consider—
1. The dignity and glory of the Lord.
2. His wisdom and knowledge.
3. His beneficence, interest, and love.
4. He speaks to us of matters in which we have the deepest interest.
Learn—
1. To read the Bible regularly. 2. To treasure it in the heart. 3. To honour it in your life.—E. Jerman.
Theme: REVELATION.
Given at different times, and by various methods, such as visions, dreams, inspiration or rapture of soul, and direct vocal communication. Its object, to reveal God, to instruct and guide man. Here we have—
I. The fact of revelation. “The Lord hath spoken.”
II. The authority of revelation. “The Lord hath spoken.”
III. The appeal of revelation. “Hear ye,” &c.
IV. The purpose of revelation. To rebuke for sin. To save from judgment. To make known the way of mercy. To direct true souls into paths of progress and happiness. To announce Jehovah’s wrath against all wrongdoing.—W. Whale.
Theme: PRIDE THE GREAT HINDRANCE TO THE RECEPTION OF GOD’S WORD. “Hear ye, and give ear; be not proud: for the Lord hath spoken.”
I. Pride will not seek the knowledge of God.
1. Pride will not brook a rival.
2. Is unwilling to be taught.
3. Is unwilling to use the means of knowledge.
4. Is unwilling to pray.
II. Pride will not seek the favour of God.
III. Pride will not seek likeness to God.
IV. Pride will not seek communion with God.—Payson on Psa_10:14.
“Both the symbols—girdle and vessel—were of a nature very humiliating to the national self-respect: but the prophet warns them against letting any such feeling interfere with the humble reception of the words of God.—Speaker’s Com.
“Here is good counsel given, to humble themselves under the mighty hand of God. If they will harken and give ear, this is that which God has to say to them, Be not proud. This was one of the sins for which God had a controversy with them (Jer_13:9); let them mortify and forsake this sin, and God will let fall His controversy.
i. Be not proud when God speaks to you by His prophets. Do not think yourselves too good to be taught. Be not (a) scornful, (b) wilful. Let not your hearts rise against the word, nor slight the messengers that bring it to you.
ii. Be not proud when God is coming forth against you in His providence. Be not (a) secure when He threatens; (b) impatient when He strikes. Pride is at the bottom of both.
It is the great God who has spoken: 1. Whose authority is incontestable: 2. Whose power is irresistible; therefore bow to what He says.”—(Comp. Henry. See “Noticeable Topics” on this verse.)
Jer_13:16-17. Theme: RENDERING GOD GLORY BY REPENTANCE. Giving glory to God is opposed to being proud; which is self-glory.
“Jeremiah was as constant a preacher of repentance as Paul, and after him Augustine, were of the free grace of God. The impenitent person robbeth God of His right, the penitent man sarcit injuriam Deo irrogatam, seemeth to make some kind of amends to God, whom he had wronged, by restoring Him His glory, which he had run away with, whilst he putteth himself into the hands of justice, in hope of mercy.”—Trapp.
“The phrase, to give glory to Jehovah, when used in reference to such as had incurred guilt, means to acknowledge the justice of God in the infliction of deserved punishment (Jos_7:19)”—Hend.
“How, indeed, can we ascribe glory to God, except by acknowledging Him to be the fountain of all wisdom, justice, and power, and especially by trembling at His sacred Word? Whosoever, then, does not fear and reverence God, whosoever does not believe His word, he robs Him of His glory.”—Calvin.
I. Counsel. “Give glory to the Lord.”
1. Because the Lord’s glory is man’s good.
2. Because in them that glory might appear (Jer_13:11).
3. Because by them that glory might be obscured.
II. Warning. “Before He cause darkness,” &c.
1. Fading light. No clear vision when God is not glorified.
2. Stumbling feet. No power of progress unless for God’s glory.
3. Bewildering night. Captivity. All lost.
III. Pleading. “But if ye will not hear, my soul shall weep,” &c.—His “Lamentations.”
1. It is the counsel of tender love. For love’s sake.
2. It is the counsel of utter unselfishness. “For Christ’s sake.”—Rev. John Farren.
See Noticeable Topics on these verses. Also Addenda on Jer_13:16, Repentance glorifying God; and on Jer_13:17, Lamenting pride.
Jer_13:16. Comments: “HE CAUSE DARKNESS.” The night of affliction. Light is the emblem of joy; and happy times are expressed by bright and pleasant days; as, on the contrary, troubles and calamities are represented by the night and darkness, when everything looks melancholy and dismal.—W. Lowth.
“STUMBLE UPON THE DARK MOUNTAINS:” Before the time comes when ye shall be forced to fly by night upon the mountains for fear of your enemies.—W. Lowth.
“Here is a double metaphor: Judah is not walking upon the safe highway, but upon dangerous mountains: and already the dusk is closing around her. While then the light still serves, let her return unto her God.”—Speaker’s Com.
Jer_13:16. Theme: WANING LIGHT FORESHADOWING UTMOST GLOOM.
God can darken all hope and joy. Life’s gloom is admonitory. We should seek the Lord when shadows gather, and thus turn darkness into dawn.
I. Total darkness will overtake those who refuse God glory. It will gather more thickly and intensely around them, till it become dense. Note the strengthening imagery: “Cause darkness”—“shadow of death”—“gross darkness:” it indicates that the awful gloom increases upon the godless soul, ending in utter-most night. “To whom is reserved the blackness of darkness for ever.”
II. Fading light, denoting the decline of spiritual opportunity. Action must be quick, for “darkness” sets in. Repent, “give glory to God, before He cause darkness,” ere His judgments deepen upon you, and the gloom hides all way of escape.
1. Attempts to escape will desperately fail. “Your feet will stumble on dark mountains.” The way of deliverance would be hidden from their eyes, and their own efforts would only lead to misery and defeat.
2. The shadows counsel speedy return to God. Before the dread darkness environs us, it is our wisdom to seek God, bow before Him in reconciliation, and glorify Him by submission.
III. Delusive hopes will perish in the terrible gloom.
1. No light will return when once that darkness falls on souls. Impenitent sinners may “look for light;” for amelioration of woe, for escape from judgment, but light will not come.
2. Deepest terrors will finally overwhelm the godless. God will “turn it into the shadow of death,” appalling horror and despair: and “make it gross darkness,” which no ray of hope or relief will pierce. Those who, when the fourth vial was outpoured, “repented not to give God glory,” were, with the next vial, overwhelmed with “darkness,” and filled with agony (Rev_16:9-10).
The literal meaning of the metaphor is that there was nigh at hand a most dreadful vengeance, except the Jews in time anticipated it, and submitted themselves to God. “Seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lord’s anger” (Zep_2:3).
(See Addenda on Jer_13:16. Stumble upon the dark mountains).
Jer_13:17. Theme: BITTER WEEPING OVER HARDENED TRANSGRESSORS.
The burdened heart finds relief in tears. And God is not unmindful of the grief of holy commiseration. Such tears are more pleading and potent than prayers: they express “groanings which cannot be uttered.” “Thou wilt put all my tears into Thy bottle”—precious are they to God.
I. Men’s wilfulness in sin occasions heaviest sorrow to God’s messenger. “If ye will not hear it,” &c. Ministers know something of the “terrors of the Lord,” and the preciousness of souls, and, therefore, feel bitterest grief over the obstinate, who put salvation from them. Christians ought to be keenly affected by the guilt of others; and to feel the prevailing rejection of God as a personal distress.
II. Melancholy justification is supplied for such holy grief.
1. Defiant pride, in repudiating God’s word.
2. Desolating exile of God’s cherished flock. Two distinct aspects: man’s hardened iniquity—a sad fact to contemplate; God’s kingdom dishonoured—for it was a discreditable incident that His flock should be carried away captive. And over human guilt and God’s sullied honour we have still sufficient justification for grief. When our work and word fail, we can still weep and pray in private.
III. Sorrowful tears have a benignant purpose to serve.
1. In prayerful retirement they may be poured out before God, in plaintive supplication for sinners. When preaching effects no good, we can weep in secret for the hardened; and our tears shall be a holy libation to God. “My soul shall weep in secret places for your pride.”
2. In open lamentation they may be shed over sinners who will not weep for themselves. Hearts may be touched by a preacher’s grief who would not feel his words. They may plead with men as well as with God. “Mine eyes shall weep sore, and run down with tears, because the Lord’s flock is carried away captive.” Would not that sight of the broken-hearted prophet send a pang to many an unreflective observer? Tears may melt a feelingless heart, and holy grief allure a prodigal to God. Weeping is the last resort of love. “When He beheld the city, He wept over it, saying, If thou hadst known!”
(See Addenda on Jer_13:17. Sorrowful tears.)
Theme: THE PATHOS OF AN EARNEST SOUL. Jeremiah was not a mere official with a formal message, but a patriot, and a devout lover of his fellow-men. Looking into the text, we note—
I. A fearful possibility. The Lord’s flock captive.
II. A solitary hope. If they will hear the word of the Lord.
III. A faithful messenger. Jeremiah speaking God’s word.
IV. A dreadful anticipation. If they will not hear.
V. A pathetic resolve. “If they will not hear, my soul shall weep.”
APPLICATION: 1. To ministers—that they feel deep interest in the people, so as to weep over them, &c.
2. To people—that it is a question of essential importance concerning which God speaks. That their treatment of the Divine Word will decide whether the future shall be captivity or prosperity and bliss.—W. Whale.
Jer_13:18-19. See homily on section, supra.
“When the enemies are at the gate, the plague in the city, and there is no escape, while human help there is none, then it is time when preachers may speak to their princes who are in error; at other times they would be esteemed insolent.… Sometimes God’s witnesses are clothed with an authority which no one understands, but all feel.”—Zinzendorf.
“They who are chosen to the office of teaching cannot faithfully discharge their duty except they boldly, and with intrepid spirit, dare to reprove both kings and queens; for the word of the Lord is not to be restricted to the common people, or men in humble life. This prophecy was, no doubt, very bitter to the king as well as to the common people; for the king and his mother thought they could not possibly be dethroned.”—Calvin.
Jer_13:20. Theme: THE LOST FLOCK DEMANDED OF THE FAITHLESS SHEPHERD.
God expects of those who were entrusted with the care of others due attention to their responsibilities. And God will require their flock at their hands; that they should return to Him, saying, “Behold me, and the children Thou hast given me!” or, as they to whom talents were entrusted returned to their Lord with the usury. Yes, and He will hold them accountable for what befalls the flock: “their blood will I require at thy hands.”
Amazed at the depopulation of the surrounding cities, Jeremiah demands of Jerusalem an explanation of the desolations: or, demands of the State [for the pronoun is fem.], an explanation of the captivity and devastation of Judah. “What does this mean, that the flock is scattered which was entrusted to thee?”
I. Imminent perils jeopardise the defenceless flock.
1. Foes are visible: “Lift up your eyes and behold them!” Adversaries are clearly within sight, menacing the safety and weal of society, the peace and progress of the Church, the piety and happiness of the family, the integrity and honour of commerce, the healthful tone and influence of literature, the veracity and authority of revealed truth and Christian doctrine.
2. Foes are advancing: “they come from the north.” Heathenish forces advance against our sacred inheritances—would rob Israel of her possession of Canaan; invade our holy scenes, besiege Jerusalem, and desecrate the Temple where God is worshipped, for no hallowed scene awes them away; assail our very liberty—intend to conquer and capture the people, to make souls their prey, and carry captive the helpless. For manifestly the “flock” is defenceless, when the rulers and shepherds “fear not God neither regard man.” As indeed are our homes and liberties if they be not environed by the covenant care of God.
II. Solemn responsibility charged upon the heedless shepherds. “Where is the flock?” &c.
a. With which they had been put in trust: “given unto thee.”
b. Which needed and merited faithful care: “thy beautiful flock.”
c. Of whose safety God will require solemn account: “Where is the flock?” This is applicable to—
1. Magisterial responsibility for the wellbeing of their people. They must protect their subjects from invading evils, and care for the moral as well as physical good of those they govern.
2. Parental responsibility for the career of their children. Where are they? Trained in “the good and right way,” led after Jesus, guided into the Church of Christ? Or wandering into worldly scenes, amid snares and sophistries? God will want to know “where” they are at the end of their life on earth, when we appear before Him to give account of our stewardship.
3. Ministerial responsibility for the salvation of those they taught. Have they watchfully tended the flock, been faithful and dutiful shepherds? Where are he souls to whom you ministered the word of redemption, “over whom the Holy Ghost made you overseer?” When the Chief Shepherd shall appear, He will require their souls of those who were put in charge of the gospel. (See Noticeable Topic on this verse.)
Jer_13:21. Theme: WHAT WILT THOU SAY WHEN HE SHALL PUNISH THEE.
Time coming when God would call Jewish nation to awful account. God has solemnly threatened the wicked with punishment. When summoned to His bar, “what wilt thou say?” What reason allege against justice of thy doom?
I. Reflect on that change of circumstances which will be favourable to a correct judgment.
1. The infidelity which now blinds your minds will then be removed. You will see there is a God, your duty on earth, your guilt in ignoring Him.
2. The mission of Christ will then be understood. Then see the infinite evil your sins wrought on Calvary.
3. The “opened books” will show record of all your sins, God’s dealings with you, &c., making a “revelation of the righteous judgment of God.”
4. Eternity will be laid open to your view, the glories of heaven, the horrors of doom.
5. The infinite and eternal interests which God’s law was appointed to protect, and against which your sins waged eternal war, will then stand displayed.
6. Sin will then be seen as in raging hostility to the whole creation; against God, &c.
7. Nothing will then divert attention, or excite false hopes, or offer excuses. Everything will then burst upon you marked with eternity and infinity. Who can describe the emotions of that day?
II. Examine the several pleas which may be supposed to offer themselves then to thought.
1. Will you say that you meant no evil? But it will appear how your selfish heart opposed God, &c.
2. That your sins effected no serious results? But they have wrought immeasurable evils; crucified Christ, &c., and perhaps destroyed souls.
3. That eternal punishment is too severe for temporary sins? The sin of an hour can fix lasting misery, and must fall on the culprit himself.
4. That your sins being finite, do not merit infinite punishment? You sinned against an infinite God, therefore your punishment should be infinite, though it is finite in degree to comport with your nature.
5. Will you plead, You are no worse than others? There was no obligation to do evil with the multitude. God’s law bound you individually.
6. Will you say, You had strong temptations? They were sent to test your obedience. They showed you loved your idols more than God. Your depravity gave them power.
7. Will you say, Those wiser than you betrayed you into errors of doctrine? You had the Word of God, the truth was plainly written there.
8. Will you plead, You had good desires and did good? In God’s account you had no good desire, and did no good act. This will appear against all the unregenerate.
9. Will you say, You did not know God? God was before you in His works, and more gloriously in His Word. Your ignorance arose from your unbelief—“He that believeth not shall be damned.”
10. Will you say, The Holy Spirit did not strive? Had you heeded His voice you would not have been in this condition now.
11. Will you say, Ministers and friends did not warn you? Say not so. They would have snatched you from destruction, but they could not.
12. Will you charge the blame on God—say He gave you passions which betray you? All false. He gave you no passions to lead you astray. Self-love changed all, and you alone are to blame.
13. Will you plead, You could not love God, could not repent and believe, nor change your heart? This is saying your heart would yield to no motives; and if God may not punish that, He can no more exercise moral government.
14. Will you say, You were excluded by God’s foreknowledge and decree? If God foresaw you would reject the gospel, did that compel you to do so. You rejected it as freely as if it had not been foreknown.
15. Will you say, It is hard for a creature to be brought into existence without his own consent, and then to be made eternally miserable? Who art thou that repliest against God? If He may not create intelligent beings, and punish them when they sin, He has no right to maintain moral government.
16. Will you say, Why did He suffer me to sin? If the penalty of the law was not executed, it would have been annihilated, and the law turned into advice. Could not infinite Wisdom judge as well as you?
17. Will you say, There is no need of such severity, God could make the universe happy without your destruction? Can you look through eternity, and judge better than God? Or teach Him what is best for public good? Abandon these charges, fall down at the feet of Christ, and cast your soul on Him. Come, “for all things are ready.” God, Christ, and the Holy Spirit are ready. Are you ready? Come.—Anon.
Jer_13:21-22. Theme: GOD’S JUDGMENT UPON THE FAITHLESS VINDICATED.
I. The tyranny of usurpers is explained. Why are God’s people found in a state of captivity—does it not imply that He has failed to guard them? No! “Thou hast taught them,” &c. By coquetting with foreigners, thou hast given them advantages over thee, which they have used for thy conquest. (See Lit. Crit. on verse.) If we court the friendship of sinners, we lay ourselves open to subjugation, and invite them to seize the unwary prey. Hezekiah, by showing the ambassadors his treasures, thus tempted the Babylonish king to plunder.
II. The misery of the vanquished is justified. “Shall not sorrow take thee, as a woman in travail?” Poignant will be the anguish; and not a reason will the sufferers be able to adduce why sorrows shall not take them. Self-condemnation, the consciousness of merited misery, is “the worm that dieth not, the fire that cannot be quenched.”
III. The afflictions of judgment threatened. “What wilt thou say when He shall punish thee?” There is still an interval of suspended judgment. But the unsheathed sword will assuredly fall on the impenitent.
IV. The questionings of self-vindication silenced. “And if thou say in thine heart, Wherefore come these things upon me?” There is reason to doubt whether the sufferer will dare to ask such a question, for he will know the reason all too well: “if thou say.” Even if he venture on such a self-answered inquiry, it will not dare utter itself, only rising in silence, as being ashamed of being heard: “say in thine heart.” Yet, should any ask for the justification of the Divine afflictions, here it is—“For the greatness of thine iniquity.”
V. The degradation of apostates is depicted. “Thy skirts discovered, and thy heels made bare.” (See Lit. Crit. on verse). This public shame (see also Jer_13:26) prefigures the confusion and contempt which will be openly poured upon all them that forget God and dishonour Him by their iniquitous disregard of His claims and His grace.
Jer_13:23. Theme: ESCAPING THE THRALDOM OF EVIL HABITS.
I. The great difficulty of reforming vicious habits. This difficulty of changing a bad course arises—
1. From the general nature of habits.
2. From the particular nature of bad habits.
3. From the natural and judicial consequences of the great progress and long continuance of a bad course.
II. This difficulty is not desperate. There is some ground of hope and encouragement.
1. There is left even in the worst of men a natural sense of the evil and unreasonableness of sin.
2. Very bad men, when they have any thought of becoming better, are apt to conceive some good hopes of God’s grace and mercy.
3. Who knows what man, thoroughly roused and startled, may resolve to do?
4. The grace and assistance of God, when sincerely sought, is never to be despaired of.—Tillotson.
Suggestions arranged from Lange—
i. A comfortless perspective (Jer_13:23).
ii Yet with God nothing it impossible (Mat_19:26).
iii. Purification, though slow and successive, can be effected. The conclusion of Jer_13:27 shows this. In purification—
1. We obtain a point of support without ourselves (Archimedes).
2. And a new principle of life in Christ Jesus. (See Addenda on Jer_13:23, Inveterate Habits.)
Theme: THE POWER OF EVIL HABITS.
We take notice of particular evil acts, but are strangely insensible of an evil principle operating within us. This principle shows itself in daily habits. Experience shows that our habits of sin are not easily broken.
I. The power of sin, as inherent in our nature.
1. It pervades all our faculties, whether of mind or body. Understanding blinded, will perverse, affections earthly, conscience stupefied, &c. (Rom_3:12-15; Rom_6:13).
2. It finds in us nothing to counteract its influence. Neither reason nor conscience perform their office in opposing this evil principle. (See Rom_7:18.)
3. It receives aid from everything around us. “All that is in the world, lust of flesh, lust of eyes, and pride of life,” are confederates, and solicit us to sin.
4. It conceals its influence under specious names. What will it not commend under the idea of amusement, and sanction as conviviality and good breeding?
II. Its power, as confirmed and augmented by evil habit.
1. Its odiousness is diminished. We see to what lengths wicked men will proceed when once the restraints of conscience and remorse are broken through; glory in their shame (Php_3:18-19).
2. Its power is strengthened. Man may so accustom himself to anger, intemperance, impurity, or sloth, as to become powerless to resist temptation (2Pe_2:14; Pro_26:14; Mat_19:24).
3. Its opportunities for exercise are multiplied. Habits call around us persons and temptations subservient to their indulgence. Thus, “sin most easily besets them” (Pro_7:22-23).
4. The powers whereby it should be resisted are destroyed. Conscience becomes “seared” (1Ti_4:2); mind hardened against fear (Heb_3:13). Hence “wax worse and worse” (2Ti_3:13.)
5. Everything good is by it put at an unapproachable distance. “How shall they do good?” &c. If the “putting off of the old man” be so difficult, what hope is there of “putting on the new?” (Eph_4:22-24). Learn—
a. Your need of converting grace. “Must be born again.”
b. The difference between sin and grace, as affected by our habits. Habits of sin will augment of themselves; not so with habits of grace. “Let him that thinketh he standeth take heed lest he fall.” Yet the Lord is able to hold you up, and “His strength is made perfect in weakness.”—Simeon.
Theme: THE ALARMING POWER OF SIN.
This passage, like some others in the sacred writings, is not to be interpreted in the strictest sense; of the same description is the declaration of Christ, “It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven.” And yet such men are saved, though the difficulties in the way of their salvation are many and great. So, in some instances, are men long accustomed to do evil diverted from their courses of iniquity. But this is not usual. It is a truth which should affect the minds of every class, that the long-continued impenitence of men augments the difficulties in the way of their salvation.
I. The habits of men are strengthened and confirmed by indulgence.
II. The influence of this world, as men advance in life, usually becomes more perplexing, and a greater hindrance to their conversion.
III. As years increase men become less interested in the subject of religion, and more obdurate and averse to any alteration in their moral character.
IV. The thought of multiplied and long-continued transgression is very apt to discourage all attempts at repentance.
V. There is awful reason to apprehend that God will leave men of this description to perish in their sins.
APPLICATION—
1. What is the admonition which it addresses to the aged?
2. Our subject addresses those who are in middle life.
3. It addresses the young.—Dr. D. Spring.
Comments—
“Custom in sin is a very great hindrance to conversion from sin.”—Henry.
“Learned men in our age do not wisely refer to this passage, when they seek to prove that there is no free-will in man; for it is not simply the nature of man that is spoken of here, but the habit that is contracted by long practice. Aristotle, a strong advocate of free-will, confesses that it is not in man’s power to do right, when he is so immersed in his own vices as to have lost a free choice (7, Lib. Ethicon), and this also is what experience proves.”—Calvin.
“Inveterate habits are justly regarded as a second-nature; but, being moral in their character, instead of extenuating, they aggravate the guilt of those who are the subjects of them. Strong, therefore, as is the physical reference here made, it can with no propriety be employed in support of the physical impossibility of moral reformation.”—Henderson.
See Noticeable Topics on this verse.
Jer_13:24. Comments—
“SCATTER THEM:” “This was no small aggravation of their misery that they should be thus severed one from another. So the persecutors of primitive times relegated and confined the poor Christians to isles and mines, where they could not have access one to another for mutual comfort and support, as Cyprian complaineth.”—Trapp.
Jer_13:25. “THY LOT, THE PORTION OF THY MEASURES:” The portion I have measured out to thee (Job_20:29; Psa_11:6); as by line and measure I formerly allotted thee an inheritance in Canaan.
“IN FALSEHOOD:” i.e., in false gods and foreign usurpers.
Jer_13:26. Their punishment should answer to their crime. In spiritual harlotry with heathen gods they had exposed themselves to others; God would expose them to shame and ignominy before the eyes of heathen foes.
Jer_13:27. Theme: JUDAH’S CLEANSING—A FORLORN HOPE.
“Wilt thou not be made clean? When shall it once be?”
I. Purification deliberately refused. “Not be made clean.” (See on Jer_13:1 : “Put it not in water.”) As yet Judah delighted in her defilement.
II. Purification extremely difficult. “Shall it once be?” These words explain Jer_13:23. Repentance on the part of Judah seemed to have become a moral impossibility; therefore cleansing could not be effected. No cleansing where there is no penitence.
III. Purification remotely possible. “When shall it be?” In the far distant future the prospective possibility opens to the Seer. It cannot yet, or soon be. Nevertheless he cherishes the distant hope. His patriotic love leads him to this generous surmise. And his knowledge of the patience and mercy of Jehovah forbid him to despair.
Theme: AN AFFECTIONATE EXPOSTULATION WITH JUDAH. “Wilt thou not be made clean?”
“Though it was adjudged next to impossible for them to be brought to do good (Jer_13:23), yet while there is life there is hope, and therefore still he reasons with them to bring them to repentance (Jer_13:27).
“i. He reasons with them concerning the thing itself. ‘Wilt thou not be made clean?’ Note, It is the great concern of those who are polluted by sin to be made clean by repentance and faith and an universal reformation. The reason why sinners are not made clean is that they will not be made clean; and therein they act unreasonably.
“ii. Concerning the time of it. ‘When shall it once be?’ Note,—It is an instance of the wonderful grace of God, that He desires the repentance and conversion of sinners, and thinks the time long till they are brought to relent; but it is an instance of the wonderful folly of sinners that they put that off from time to time which is of such absolute necessity that, if it be not done some time, they are undone for ever. They do not say, they will never be cleansed, but, not yet; they will defer it to a more convenient season, but cannot tell us ‘when it shall once be.’ ”—Henry.
Theme: CLEANSING POSSIBLE, YET REFUSED. “Woe unto thee, O Jerusalem! Wilt thou not be made clean? When shall it once be?”
Every impenitent sinner is involved in guilt and polluted with sin. God is willing to pardon, if he repent and believe the gospel. “The blood of Jesus Christ His Son cleanseth us from all sin.” It is implied—
I. That it is possible for creatures involved in guilt and polluted with sin to obtain both pardon and purity. “Wilt thou not be made clean? When shall it once be?”
God is able to cleanse us from sin. Our own unwillingness greatly obstructs it, yet it is possible to obtain it.
1. It is possible to have our guilt removed, and to be delivered from the consequences of sin.
2. It is possible for us to be delivered from the pollution of sin.
II. It is supposed That many raise objections against this cleansing and the means appointed for it. “Wilt thou not be made clean?”
The unbelieving Jews objected to the charge of guilt brought against them by the prophet.
1. Some are willing to be delivered from the consequences of sin, but not from its power. Would willingly escape hell, but care not to live a holy life; would accept a free and full salvation, but are not ready to take up their cross to follow Christ.
2. Some are willing to be cleansed outwardly, but not inwardly. Many do not object to leave off some of their gross sins, but dislike what is internal and spiritual.
3. Some are willing to be cleansed partly, but not entirely. There are sins they cannot give up.
4. Some raise objections to God’s appointed methods for cleansing sins. Object to the mediation of Christ as the ground of their hope: would prefer to do some good work for themselves. Not willing to be pardoned and sanctified in God’s appointed way.
5. Some who admit the importance of being cleansed, object to being cleansed yet; “at once.” Religion is important, but it is to be attended to at some future time.
III. That those who object to be cleansed render themselves liable to Divine judgment. The words are introduced with a Woe. “Woe unto thee, O Jerusalem!” Refusing pardon, they deserve judgment for their impenitence. So those under the gospel, who remain impenitent and ungodly, are exposed to the most awful judgment.
1. Those who refuse to apply to the sacrifice of Christ have no way of mercy left to them. “There is no other name under heaven,” &c.
2. Those who are not cleansed from sin must be excluded from heaven. “Except a man be born again he cannot see the kingdom of God.”
3. There is great danger if you are not cleansed yet, that you will remain and perish in your corruption.—Anon.
Theme: MERCY’S APPEAL—“WILT THOU BE MADE CLEAN?” &c.
The favoured city under a ban—because of uncleanness—Divine offer of help the only hope. Mercy’s appeal.
1. Mercy’s appeal is faithful, convincing of sin, and commanding repentance.
2. Mercy’s appeal is humiliating. Jerusalem is unclean and unable to make itself clean. Ungodly and without strength. Dependent on Divine love.
3. Mercy’s appeal is helpful. God has made provision for cleansing. He is anxious to afford aid.
4. Mercy’s appeal is to the moral wish of man. “Wilt thou?” &c.
5. Mercy’s appeal is effectual when man is made willing to be clean.
Another method on same text—
I. The great need of the soul, cleansing.
II. The great helplessness of the soul, cannot cleanse itself.
III. The great grace of God. He has provided for cleansing, and offers to cleanse.
IV. The great drawback on our part. We do not naturally wish to be clean.
V. The great work of the ministry.
1. To bring home the feeling of guilt.
2. To ask the question of the text.
3. To direct to the cleansing fount.
4. To urge the importance of immediate application.—W. Whale.
NOTICEABLE TOPICS IN CHAPTER 13
Topic: NEARNESS TO GOD DESTROYED BY SIN. (Jer_13:1-11)
The sacred writers use the incidents of life and the symbolism of nature to inculcate truth. Christ did the same. Reason of this—(1.) Difficult to secure man’s attention. (2.) Difficult to effect a lodgment of the truth in the heart. We have here a symbolic action, the burying, &c., of the girdle, intended to represent the nearness of the Jewish nation to God, and their alienation and destruction through sin.
Subject: NEARNESS TO GOD DESTROYED BY SIN
I. Nearness to God.—1. These Jews were like a girdle bound upon the loins. Should have entwined themselves around God. So nations may be near—(1) In the great things that God had done for them. (2) In the covenant relation which He had entered into with them. (3) In the privileges which He had conferred upon them.
2. Man is near—(1) He is near by nature—created in God’s image. (2) He is near to God’s heart. (3) He is near in God’s care over him. (4) He is near in the privileges of liberty, religion, knowledge, discipline, warning. (5) In a position to become eternally nearer by growing up into Christ. Entering into his fellowship. Entering into His palace above. (6) Brought near for God’s glory (Jer_13:11).
II. His nearness destroyed by sin.—1. Sin is the destroyer of nations as well as individuals. The Jews destroyed by idolatry, lust, selfishness, pride.
2. As of nations so of individuals, sin will destroy them unless resisted and cast forth. Man in Paradise, Antediluvian world, Ahab, Haman, Lot, and Solomon almost.
3. This destruction is voluntary. The sinner is a suicide. (Jer_13:10, &c.).
4. God is represented as active in this destruction, v.q.—(1) Not that God deserts the sinner first. Pharaoh hardens his heart repeatedly before God is said to harden it. (2) But, when the measure of sin is full, God removes restraints, and sets in motion the agency of judgment.
5. This destruction will consist in—(1) Separation from God. (2) Utter corruption and rottenness.
Learn:—1. The terrible power of sin. 2. To guard against it as our chief enemy.—E. Jerman.
Topic: LIFE LESSONS—“BE NOT PROUD:” Children’s Sermon. (Jer_13:15.)
The lily of the valley, growing in the shade, and concealing itself in its own leaves, hints this same lesson. So does the nightingale, which “asks no witness to her song.” Not need to describe pride, as if it were a new thing, or a rare curiosity, something which we must travel to ruins of Nineveh to find: as ancient as Garden of Eden, and common as thorns and thistles. It is exceedingly deceitful, escapes punishment by assuming a fictitious excellence, but in any form it is SIN! And, this enmity to God, sets up idols where He should reign, and breeds envies, malice, &c.—things worthy of death. Its varieties are manifold: dwell on four of the chief—
I. There is race pride. Be thankful for good and pious ancestors: but what is there to boast or? Did we help to make them what they were; and are we as good as they? Jews were race proud: “We have Abraham to our father;” “We be the children of Abraham!” Not wrong to rejoice that our progenitors have been noble and holy, but to be arrogant and supercilious on account of this, and treat others disdainfully, is a ridiculous and detestable habit.
II. There is face pride. Lovely or manly features are not to be despised. Astonishing what favours they obtain, how many bolted doors they open. But if they foster pride, beauty is no longer beauty; it is despicable vanity. Remember how inferior outward appearance is to moral qualities, how empty it will leave you if disease despoils you of beauty; culture “the ornament of a meek and quiet spirit.”
III. There is place pride. Your position in society, fine house, carriage, rich dress, education, accomplishments—these do not render you better than those whose station is lower; not wiser, nobler, holier. You received them from God, “without money and without price;” be not haughty about them.
IV. There is grace pride. The worst sort of pride, pride in godliness! Mingles with our prayers, praises, charities, repentance, and tears. We estimate our devotions or services, and think them satisfactory, congratulate ourselves on them: we then offer incense to self instead of to God. Grace pride corrupts all grace.
“Be not proud” therefore, because—1. We have nothing to be proud of: we are poor, weak, dependent creatures. 2. It is abhorrent to God: it shuts Him away. “The proud He knoweth afar off.” “God resisteth the proud.” Fallen, depraved, perishing beings, proud! 3. It is so unlike Christ. Yet He was “altogether lovely;” knew everything, possessed everything, could do everything; yet “meek and lowly in heart.” 4. It is ruinous. “Pride goeth before destruction.” What warnings do Saul, Nebuchadnezzar, and Herod offer! Watch against inducements, to pride: bravely struggle with and subdue it.—Rev. James Bolton, in “Family Treasury.”
Topic: GOD GLORIFIED IN THE FALL OF PRIDE. Text: “Be not proud; give glory to the Lord your God. But if ye will not hear, my soul shall weep in secret places for your pride; and my eyes shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” (Jer_13:15-17).
What a wonderful circumstance claims attention; the Everlasting God Himself pleads for an audience! “Hear ye and give ear, for the Lord hath spoken!” He tells of matters of vast importance; and, if you listen, through eternity you will thank God for having attended to His word.
I. Ask, What is it which stops people from hearing the voice of God? Text points to one special obstacle which is the last we should have thought possible—pride. When Jehovah condescends to speak to the heart of one so worthless, vouchsafes to offer us counsel of most momentous concern, the thing which bars our door against the entrance of Jesus, or deadens our ear to the sound of His voice, is this accursed thing called “pride.” Varied aspects assumed by pride:—
1. One form of “pride” is shame. Many kept from Christ because ashamed to come and give themselves up to Him. For fear of the paltry scorn, the momentary ridicule, the soul will risk eternity! You have to choose between shame now and shame eternally. Yet what is there to be ashamed of, that you should be kept from Christ? Rather there is cause for shame in being a sinner, impenitent, self-condemned!
2. There is the “pride” of respectability and social position. Hold apart from religion, because in the one way all-must go without distinction. Yet who would not prefer the position of the vulgar beggar Lazarus to that of the respectable citizen Dives? What can justify in a lost sinner any high and vain thoughts of self?
3. There is the “pride” that conceals a wound. God’s word has stricken the heart; healing and joy could be had if we humbly go to God, yet hide the grief and unrest within, from man and Heaven! Let this pride be broken down, and confession be made in the ears of your God.
4. There is the “pride” of self-righteousness. “Thank God, I am not like other men!” What say when before the Throne—that you were too good to accept the Gospel? Like the man without the wedding-garment, “you will be speechless.” You might be clothed with the righteousness which is from God by faith; yet choosing your own, you are justly condemned!
II. Human pride must effectually be broken down.
1. When pride is humbled, and the man is crushed, then it is God speaks. And what does He say? Might expect—“Depart from Me, ye cursed!” Nay: “Give glory to the Lord your God.” Your God still, though turned your back upon Him, grieved Him, “would none of His ways.” How make return for the wrong done, years wasted, opportunities lost? “Give glory to the Lord your God!”
2. The contrite soul cannot realise its ability to glorify God. A child of sin and sorrow, heart vile, sins crying out in reproach, all life a transgression, how can such an one glorify God? Note: A sinner can in one sense glorify God more than the brightest angel before His throne. From deepest woe He raises the soul to highest bliss and holiness! And while “there is joy in the presence of God over the sinner” repentant, the Most High is glorified in the achievement of wondrous grace! Give this glory to your God; broken down, powerless, self-despairing, cast yourself on His salvation.
3. There is a desperate alternative; that “you will not hear.” By and by your feet will “stumble on the dark mountains.” The day of disease will come; life will grow dim; the thin grandeur of a fading world will begin to pass away; all around the gloom will thicken, and on a dying world “gross darkness,” of unrelieved despair, will cover you. Then the last moment comes; one terrified “look for light,” but in vain; the soul is “carried away into captivity.”
Tears for lost Jerusalem! Tears for a lost soul! “Mine eyes shall weep sore.”—Aitken’s “Mission Sermons.”
Topic: GOD’S CLAIM ON PARENTS. Text: “Where is the flock that was given thee, thy beautiful flock?” (Jer_13:20).
If kings are responsible for their subjects, teachers are for their scholars, parents are for their children.
I. What is here shown us respecting the flock. “The flock that was given thee, thy beautiful flock.”
1. The flock is not yours: not yours in proprietorship, but only yours in charge. It is “the flock given thee.” Mighty kings and tyrants have regarded subjects as their property: such have always wrought the ruin of their nation. The flock belongs to God. Israel was His. Children are peculiarly and specially God’s. Authority over them is God’s gift to parents; but He has a claim prior to yours. He continues His work of Creation in every child born. Its existence is wonderful. Much more wonderful are its capacities—physical, mental, social, spiritual!
2. Christ highly estimates the flock. “Thy beautiful flock.” “Whosoever shall receive one such child in My name, receiveth Me.” Christian hospitality to a child is homage to God. Teachers, parents, the children of your charge constitute the flock that is given you; but you are not owners, only shepherds; and the obligation of shepherds is on you.
II. The responsibility of parents to whom God has entrusted His flock. The question will be put, sooner or later, “Where is the flock given thee?”
The great responsibility of parents is seen in this, that—
1. They had to impart religious ideas. At home the first principles are instilled: indeed, the child’s mind is there made acquainted with the germs of all truth—sin, forgiveness, righteousness, salvation, love human and Divine: all the ideas involved in religion.
2. Parents represent to their children the character of the Invisible God. Jewish kings substituted and were to represent the “King of kings.” The Incarnate Jesus revealed “the Father in heaven.” The gospel is a declaration of the Paternal Love. The parental relationship, therefore, represents God to the little ones; and they get their first ideas of Him from what their parents are.
3. The inquiry “for the flock” will be addressed to parents. God will ask of them “the beautiful flock” that made bright their homes. The time will come when this inquiry will be addressed from the judgment throne to parents. And among the gathered flocks in the “one fold” of heaven Christ will ask for yours. Alas! some will pass childless into the gates of heaven; bereaved not by death but by sin: themselves saved, their children lost. How will their ears receive the words, “Enter into the joy of your Lord”? Others will themselves be arrested at the throne; themselves rejected: and to them also will the inquiry come, “Where is thy flock?” Driven by thee into perdition—souls which were not thine, lambs whom Jesus came to save!
III. The way in which this responsibility should be met. If you would prepare to answer joyfully this question, set it before you as—
1. A distinct purpose. The wish for your children’s salvation is not enough. Many good people are bad parents through lack of this purpose that their children shall be saved; a purpose registered in the sight of God over each child singly.
2. Intense devotion is necessary. Lukewarm piety will never enable a man to say at the throne, “Behold I and the children which God has given me!” To have converting power over your own children you must love their souls, and hold them fast for God.—Rev. Alden Davies, in “Christian World Pulpit.”
Topic: CUSTOM IN SIN EXCEEDING DANGEROUS. Text: “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil” (Jer_13:23).
The miserable condition of sin is here exhibited in two branches, its defilement and its entanglement.
I. The defilement of sin. This is propounded from a double resemblance, the blackness of the Ethiopian, and the spots of the leopard. It is a polluting and deforming thing; whether man be regarded as corporeal or spiritual. Let it be beauty of the body, sin will cause loathsomeness; or beauty of mind, sin will take off the comeliness, and reduce it to coarseness and lust. Let men be what they may, yet if defiled by sin, they are so far forth very unlovely. They may not see their own ugliness, deformity, and filthiness in sin, as Ethiopians do not perceive their own blackness, nor are sensible of it; nay, they count their blackness their greatest beauty; yet this does not make them a whit the comelier.
To open this defilement and deformity which is in sin the more, we may take notice of four particulars:—
1. The inherence of sin. Like the blackness of the Ethiopian, and spots of leopard. “Behold I was shapen in iniquity,” &c. (Psa_51:5); “We are by nature children of wrath” (Eph_2:3); “The wicked are estranged from the womb” (Psa_58:3). (1) This should humble and abase us in consideration of our own vileness; not lead us to excuse our sins. If sin were a thing which men fell into only by chance, as something adventitious to them, some palliation might be found; but its being inbred and natural makes it the more abominable. Let us prosecute the work of humility and deep contrition, being afflicted in soul on account of this natural deformity. And (2) we see here what cause we have to desire that God would change our nature, and bestow a new nature upon us.
2. The monstrousness of sin. As we have seen it in its generation, so may we look upon it in its degeneration. (1) It alters a man’s country; turns an Israelite into an “Ethiopian,” and thus causes a degeneration there. (2) It also alters a man’s nature; gives a man the quality and disposition even of the beasts, makes him a “leopard,” and thus makes a degeneration there. See Psa_49:20, “I was as a beast before Thee.” Thus does sin degenerate, debase, and put the sinner below himself.
3. The multiplication of sin. It is various; expressed here by the “leopard’s spots.” Sin is a beast of divers colours and marks and spots. A large catalogue in Gal_5:19, where the works of the flesh are made manifest. There are not more spots in a leopard than there are lusts in a corrupt heart.
4. The universality of sin. It is a deformity in all the parts, not one excepted: as is the blackness of the Ethiopian and the spots of the leopard. Sin makes a man universally sinful and polluted in every part and member of him (Isa_1:5; Gen_6:5). On the other side, good men are freed from these spots: “Then art all fair, my love, there is no spot in thee” (Son_4:7); “Not having spot or wrinkle,” &c. (Eph_5:27). See also 2Pe_3:14; Jas_1:27; Jud_1:23.
Let us not look upon these things as mere metaphors, but as carrying a manifest truth and reality in them; believe them, and be affected by them. Let this carry us so much the more closely to Christ, and cause us to admire God’s free grace in Him, as the “Propitiation for sin,” and “the Lamb of God which taketh away the sin of the world.” The vileness of sin should make it loathsome to us, and love the means appointed for our recovery from it.
II. The entanglements of sin. Expressed in the unmovableness and unchangeableness of it; as “the Ethiopian cannot change his skin, or the leopard his spots.”
1. The qualification [or condition] of the persons “accustomed to do evil.” More correctly “taught to do evil.” Taught (1) By doctrine and instruction. There is a great deal of such teaching in the world (see Mat_5:19; Tit_1:11; Mar_7:7); and a great deal of ill-learning also follows thereupon; people are here quickly taught, so capable and appreciative are they (2Ti_4:3-4). Those who are thus taught to do evil cannot do good; there is an impotency and indisposition upon them to all good, and a proneness to all evil. Popery, Pelagianism, Anti-nomianism, though they do not always break forth into actual enormities, yet have that within them which teaches and leads to sin. (2) By pattern and example. That which men see to be practised they soon and easily fall into. (3) By practice and use “accustomed to do evil.” Use makes perfect. There is an art in wickedness itself: “wise to do evil.” Men are not expert and expedite at first in such sins as swearing, drinking, gaming; but experience comes with use; then “they drink in iniquity as water”—“draw on iniquity as with cart-ropes”—“do evil with both hands earnestly”—“turn to evil course as a horse rusheth to the battle.”
2. The invincible necessity which follows upon custom in sin—they “cannot do good.” As well attempt to make the Ethiopian white or remove spots from leopard, which are expressions of labour in vain, as to reduce an habituated sinner. The invincible necessity and tyranny of accustomed sin shows itself (1) In an impotency to good (Gal_5:17). (2) A precipitancy unto evil (Ecc_8:11). The ground of this prevalency of custom is the fixedness of it; it being, as it were, a second nature, which is sure and constant to its principle. Naturalia non mutantur; those things which are natural are unchangeable. (a) Take heed of having anything to do with sin at first. (b.) If any should fall into sin, do not stay in it, but hasten out of it with speed (Rom_6:1). (c.) Take heed of relapses, and falling back to sin again (2Pe_2:20). Evil custom reassumed and habits returned to are specially dangerous.
But when is sin come to a habit? Or how may it be discerned so to be? We may know it by three considerations—
i. Frequency. When often and familiarly committed. Ἐγγὺς τὸ πολλάχχις τῷ ἄει, says the philosopher: That which is often is next to that which is always; and it very suddenly falls into it.
ii. Facility. When one is expedite in doing it. “He that is born of God doth not commit sin;” i.e., does not make a trade of it; but with an unregenerate heart it is far otherwise, he is prompt and ready at it.
iii. [Felicity] complacency and delight in it. “They count it pleasure to riot in the daytime” (2Pe_2:13; Psa_62:4). When wickedness has reached this height in those corrupted with it, it proves very hard and difficult to wean them from it: an invincible necessity lies upon the accustomed sinner.
Reflection. This seems a very UNCOMFORTABLE DOCTRINE, that an accustomed sinner is unreclaimable, and seems to carry much disheartening and discouragement in it. For are those inured to sin altogether lost,—without hope of recovery? This is to be understood, not absolutely and peremptorily, but with due limitation. There is One who can reduce, reform, and reclaim an habituated offender. “Who can bring clean out of unclean?” “Not one;” i.e., not one man. Comp. Mat_19:26. The Lord, by converting grace, can make the most monstrous sinner a good Christian; can change the skin of the Ethiopian, &c. Instances: Manasses, Paul, jailor, Mary Magdalene. (See Isa_11:6-7; Psa_68:31; Act_8:27; Ethiopian changed his skin.) The Lord is able. But we must take the words as applicable to the sinner, thus—
1. He cannot do it, i.e., of himself. An accustomed sinner cannot alter his own heart or course (Jer_10:23). It is not the question, Can the Ethiopian’s skin be changed? but, Can he change it? (Comp. 2Co_3:5; Php_2:13.) We can no more convert ourselves than create ourselves, no more give ourselves a spiritual being than a natural, no more raise ourselves from the death of sin than from the death of the grave.
2. He cannot do it, i.e., easily. There is great difficulty in reclaiming one habituated in sin. (a.) Because Satan will be busy in presenting his temptations; (b.) Lust in the heart of man will struggle towards the enticement (Gal_5:17); (c.) Grace is oftentimes asleep, which should restrain and subdue sin.
Suggestions: 1. It is not enough for us to abstain from evil, we must also “do good” (see Psa_34:14; Isa_7:16; Rom_12:9). This meets your negative Christians, merely inoffensive; like Pharisee, “no extortioner, no thief,” &c. But what good do they do? 2. Sins of commission have sins of omission in them. Doing what they should not, they neglect what they should do: for they forfeit the opportunity, lose the ability, and alienate the proffered assistance (Psa_51:11). 3. No man can do any good till his nature be first changed. We must become good ourselves, “change skin,” then may good come from us. This is a fact confirmed by observation (Mat_7:16), and by doctrine (Heb_11:6). Therefore should we seek the regenerating of God’s Spirit.—Thomas Norton, D.D., A.D. 1678.
ADDENDA TO CHAPTER 13: ILLUSTRATIONS AND SUGGESTIVE EXTRACTS
Jer_13:1. THE UNWASHED GIRDLE. “Put it not in water,” i.e., to wash or whiten it; but take it as it is first made, Ut sorditiem magis contrahat, to show, say some, that the Jewish nation, when first chosen, was black by sin and nothing amiable. Or, “Put it not in water,” i.e., keep it from being rotted, as a type of God’s care of and kindness to that people.—Trapp.
Jer_13:5. THE BURIED GIRDLE. “God has cast off His first people, the whole house of Judah and of Jerusalem.… God has put us on as a girdle in their stead. For He has not thrown away the girdle and remained unadorned, but has woven Himself another. This girdle is the Church from the heathen. It should know that, as God spared not the former, much more will He not spare it when it sins and is not worthy of God’s loins.”—Origen.
Jer_13:2; Jer_13:5. THE STANDARD OF GOODLY CONDUCT. Perfect obedience.
“I worship Thee, sweet Will of God!
And all Thy ways adore;
And every day I live, I seem
To love Thee more and more.
“When obstacles and trials seem
Like prison walls to be,
I do the little I can do
And leave the rest to Thee.
“I know not what it is to doubt,
My heart is ever gay,—
I run no risks, for come what will
Thou always hast Thy way!
“I have no cares, O blessed will,
For all my cares are Thine;
I live in triumph, Lord, for Thou
Hast made Thy triumph mine.”
—Faber.
Jer_13:9. PRIDE ABASED. “There never was a saint yet that grew proud of his fine feathers but the Lord plucked them out; there never was an angel that had pride in his heart but he lost his wings and fell into Gehenna, as Satan and those fallen angels did; and there never shall be a saint who indulges self-conceit and spiritual pride but the Lord will spoil his glories and trample his honours in the mire.”—Spurgeon.
“Pride thrust proud Nebuchadnezzar out of men’s society, proud Saul out of his kingdom, proud Adam out of Paradise, proud Haman out of court, proud Lucifer out of heaven.”—Henry Smith.
“Whose robe is white, but heart is black with pride,
He for himself hell’s gate has opened wide,
For, weighed in God-the-All-sufficient’s scale,
Not claims nor righteousness of man avail;
But these are costly in His sight indeed—
Repentance, contrite shame, and sense of need.”
—Trench.
“Remember what thou wert before thy birth—nothing; what thou wert for many years after—weakness; what in all thy life—a great sinner; what in all thy excellencies—a mere debtor to God, to thy parents, to the earth, and to all creatures. Upon these or the like meditations, if we dwell, we shall see nothing more reasonable than to be humble, and nothing more foolish than to be proud.”—Bishop Taylor.
“Those boughs and branches of trees which are most richly laden with fruit bend downwards and han. lowest.”—Dr. Gill.
“Lowliness is the base of every virtue:
And he who goes the lowest builds the safest.
May God keep all His pity for the proud!”
—Bailey.
Jer_13:15. BE NOT PROUD. “I have read of Menecrates, a physician that would needs be counted a god, and took no other fee of his patients but their vow to worship him. Dionysius Syracusanus, hearing of this, invited him to a banquet, and, to honour him according to his desire, set before him nothing but a censer of frankincense, with the smoke whereof he was feasted till he starved, while others fed on good meat.”—J. Adams.
“Diogenes, being at Olympia, saw at that celebrated festival some young men of Rhodes arrayed most magnificently and exclaimed, “This is pride!” Afterwards meeting with some Lacedæmonians in a mean and sordid dress, he saw the same vanity in another guise, and said, “And this is also pride!”
Jer_13:16. REPENTANCE GLORIFYING GOD.
“On bended knees, replete with godly grief,
See where the mourner kneels to seek relief,
No ‘God I thank Thee!’ freezes on his tongue
For works of merit that to him belong;
Deep in his soul conviction’s ploughshare rings,
And to the surface his corruption brings;
He loathes himself, in lowest dust he lies,
And, all-abased, ‘Unclean, unclean!’ he cries.
From his full heart pours forth the gushing plea,
‘God of the lost, be merciful to me!’
The light of life descends in heavenly rays,
And angels shout and sing, “Behold, he prays!”
—W. Holmes.
“Christ Jesus rejoices over those as blessed who mourn over themselves as cursed, ‘Blessed are they that mourn, for they shall be comforted.’ Out of the subtlest water God can brew the sweetest liquor. The skilful bee gathers the best honey from the bitterest herb. When the cloud has been dissolved into a shower there presently follows a glorious sunshine. The more a stone is wounded by the hand of an engraver, the greater beauty is superinduced thereon. By groans unutterable the Lord ushers in joys unspeakable.”—Secker.
Jer_13:16. “STUMBLE UPON THE DARK MOUNTAINS:”
“Not Thou from us, O Lord I but we
Withdraw ourselves from Thee.
“When we are dark and dead,
And Thou art covered with a cloud
Hanging before Thee like a shroud,
So that our prayer can find no way,
Oh, teach us that we do not say,
‘Where is Thy brightness fled!’
“But that we search and try
What in ourselves has wrought this blame,
For Thou remainest still the same;
But earth’s own vapours earth may fill
With darkness and thick clouds, while still
The sun is in the sky.”—Trench.
“Arise, and search thy heart—let nothing stay thee;
The fatal cause is there;
This traitor in thy soul may else betray thee
To ruin and despair.
“Nor doubt, when thou with heart contrite and lowly
Hast all thy sins confess’d,
Thy night shall pass away, and God the holy
Shall hear and give thee rest.”—Dewart.
Goethe’s dying exclamation was mournfully significant—“Open the shutter, and let in more light!” Hobbes, the infidel, before death, said, “I am taking a fearful leap into the dark!”
Jer_13:17. LAMENTING PRIDE. Howard, the noble philanthropist, was one day visited by a German Count, governor of Upper Austria, with his countess, interested to see the man who had so excited public attention. The Count asked his opinion as to the state of the prisons in his department. Mr. Howard replied, “The worst in all Germany;” and advised that the Countess should visit the female prisoners. “I,” she said haughtily, “I go into prisons!” and hastily left his presence in anger. Howard, indignant at her proud and unfeeling disposition, followed her, and said in earnest remonstrance, “Madam, remember you are a woman yourself, and must soon, like the most miserable prisoner in your dungeons, be enclosed in a small space of that earth from which you equally originated!”
Jer_13:17. SORROWFUL TEARS.
“What gem hath dropp’d, and sparkles o’er his chain?
The tear most sacred—shed for others’ pain,
That starts at once—bright, pure—from pity’s mine,
Already polished by the hand Divine.”
—Byron.
“The rose is fairest washed with morning dew,
And love is loveliest when embalmed in tears.”
—Scott.
“Hide not thy tears, weep boldly—and be proud
To give the flowing virtue manly way:
’Tis Nature’s mark, to know an honest heart by.
Shame on those breasts of stone that cannot melt
In soft adoption of another’s sorrow.”—Hill.
Jer_13:18. “THE QUEEN.” The Hebrew has no word to express “queen,” the fem. of “king,” nor its equivalent dignity. The word, gebirah, translated queen, means “mistress” or “lady,” and is used only twice of a king’s wife (1Ki_11:19, wife of king of Egypt, and 2Ki_10:13, Jezebel, who was not only wife but daughter of a king). In two other places (Jer_13:18; Jer_29:2) it may be king’s mother, as it clearly is in 1Ki_15:13; 2Ch_15:16.
—Gray.
Jer_13:18. REBUKING ROYALTY. When Beza, in the behalf of the Reformed Churches of France, made a speech at Possiacum before the young king and the queen-mother, he spake so effectually, says Rivet, that a great cardinal who heard it wished that either he had been dumb that day, or that they had all been deaf.
Jer_13:23. INVETERATE HABITS. “Bad habits are very easily formed, but when once formed they are like the course of a mighty river. Some of the oldest rivers in the world have the same place in the map, and the same windings on the face of the earth which they first cut for themselves; and that way they have continued to follow through the succession of generations.”—J. A. Wallace.
“When at first from virtue’s path we stray,
How shrinks the feeble heart with sad dismay!
More bold at length, by powerful habit led,
Careless and sear’d the dreary wild we tread;
Behold the gaping gulf of sin with scorn,
And plunging deep to endless death are borne.”
—J. Scott.
“Then the shepherds led the pilgrims to a place where they saw one Fool, and one Want-wit washing an Ethiopian, with an intention to make him white; but the more they washed him the blacker he was. Then they asked the shepherds what this should mean. So they told them, saying, “Thus it is with the vile person: all means used to get such an one a good name, shall in conclusion tend but to make him more abominable. Thus it was with the Pharisees, and so shall it be with all hypocrites.—Bunyan.
“Habitual evils change not on a sudden,
But many days must pass, and many sorrows;
Conscious remorse and anguish must be felt,
To curb desire, to break the stubborn will,
And work a second nature in the soul,
Ere Virtue can resume the place she lost.”
—Rowe.
“Said Diogenes, when he reproved an ill man to no purpose, ‘Æthiopem abluo ut candidum reddam;’ I do but wash a blackamoor. And the like said Nazianzen concerning Julian the Apostate. It is said that the negroes paint the devil white, as being a colour contrary to their own, and which they less well affect.”—Trapp.
“Custom in sin takes away the sense of it: and it looks for continual entertainment where it hath once gotten a haunt. Nothing so weak as water; yet let much water (as sin, Satan, and custom) be joined together, and nothing stronger. It was not for nothing, therefore, that the Cretans, when they would curse their enemies with most bitter execrations, wished that they might take delight in some or other evil custom. Modestoque voti genere efficacissimum ultionis genus reperiunt, saith the historian (Val. Max.); by a modest kind of wish they sufficiently avenged themselves.”—Idem.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. Conversion is wholly the work of God, man…
Jer 13:23
I. Conversion is wholly the work of God, man himself being incapable of effecting it, by any means, or through any instrumentality. What is the judgment of Scripture with respect to the condition of man as a fallen creature? (1) "He cannot please God." The Divine Spirit puts forth His power when men are born again; and until He thus puts forth His power, they are in the flesh, and cannot please God however much their actions may seem to resemble those which His word enjoins. (2) Man in his natural state cannot love and serve God. He is described as being without God, and as being alienated from Him. (3) Man cannot of himself do good either in the way of thinking or acting. (4) Man cannot of himself believe God’s word. (5) Man in his natural state is represented in the Scripture as dead in sin. As the ear of the dead is sealed up against every sound, so are men while unrenewed insensible to the calls of God addressed to them in His word. As the dead hand cannot grasp, so the spiritually dead cannot lay hold of God’s gracious offers.
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II. While we say that nothing which men can do can qualify them for conversion, or merit conversion, or be the cause of conversion, we say at the same time, that there are certain things which they may do, and which they are bound to do, towards their conversion. (1) As the Word of God is the common instrument of conversion, men may do something toward their conversion and are bound to do so, by the way in which they read it, and the improvement they make of what they read. (2) Men may do something towards their conversion in the improvement they make of the ordinary means of grace, especially the preaching of the gospel. (3) Men can do something toward their conversion through the instrumentality of prayer. (4) They can avoid occasions to sin, by which they have been led away; they can serve God more faithfully, up to the light they have received; they can choose the company of the godly. All these are helps onward in the right path to Christ’s believing people.
A. D. Davidson, Lectures and Sermons, p. 259.
References: Jer 13:23.—Preacher’s Monthly, vol. x., p. 108; Spurgeon, My Sermon Notes: Ecclesiastes to Malachi, p. 276; H. W. Beecher, Christian World Pulpit, vol. xiii., p. 220; J. Keble, Sermons on Various Occasions, p. 374. Jer 14:7-9.—A. Maclaren, Christian World Pulpit, vol. iv., p. 337; Spurgeon, Sermons, vol. xxviii., No. 1661. Jer 14—J. Keble, Sermons from Septuagesima to Ash Wednesday, p. 313; S. Baring-Gould, One Hundred Sermon Sketches, p. 12. Jer 15:1.—H. Melvill, Penny Pulpit, No. 2112. Jer 15:12.—Spurgeon, Sermons, vol. xvii., No. 993. Jer 15:15.—S. Greg, A Layman’s Legacy, p. 160. Jer 15:16.—Spurgeon, Sermons, vol. xvii., No. 980, and vol. xviii., No. 1079. Jer 15:20.—I. Taylor, Saturday Evening, p. 178. Jer 15:21.—Spurgeon, Evening by Evening, p. 286. Jer 16:16.—J. E. Vaux, Sermon Notes, 1st series, p. 86. Jer 16:20.— Spurgeon, Morning by Morning, p. 125. Jer 17:1.—Ibid., Sermons, vol. xiv., No. 812. Jer 17:5, Jer 17:8.—G. Brooks, Outlines of Sermons, p. 181. Jer 17:9.—Ibid., p. 23; W. H. Murray, American Pulpit of the Day, p. 295; W. Wilkinson, Thursday Penny Pulpit, vol. iii., p. 151. Jer 17:10.—S. Cox, Expositions, 1st series, p. 103.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Jeremiah's Seventh Prophecy (Reign of Jehoiachin). The Linen Girdle
Jeremiah's Seventh Prophecy (Reign of Jehoiachin). The Linen Girdle
The date of this prophecy is shown pretty clearly by the word 'queen' (Jer_13:18), which means queen-mother, namely, Nehushta, mother of Jehoiachin. The queen-mother had always a high position, and in Jehoiachin's case this would be specially so, owing to his tender years.
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1-11. The symbol of the linen girdle.
1. Go, etc.] It is doubtful whether this and the subsequent acts of the prophet were real or done only in symbol. As, however, Jeremiah appears to have been absent from Jerusalem during the most of the latter years of Jehoiachin, he may well be supposed during part of that time to have been in or near Babylon: cp. Jer_13:4. This would account for the kindly feeling shown towards him afterwards by Nebuchadnezzar (Jer_39:11), which seems to point to an earlier acquaintance.
The girdle represents the people of Judah (Jer_13:9-10). Jehovah chose them for His service and glory, but they turned away and served other gods. Therefore as the girdle lost its beauty, so will they lose their beauty and come to ruin beside the Euphrates.
10. Imagination] RV 'stubbornness.'
12-14. The symbol of the bottles. Under the figure of intoxication, through which the people shall be helpless to resist the enemy's attack, the prophet intimates God's punishment for headstrong continuance in sin: cp. Jer_25:15 and for Israel under the figure of a bottle or jar, cp. Jer_18:1-6. Bottle] RM 'jar' (of earthenware; not the skin bottles of NT.). The bottle represents the people, and the wine the wrath of God. But the people failed to see the significance of the message.
15-27. Vain appeal to Judah.
16. Give glory] a Hebrew idiom, meaning, confess your sins: cp. Jos_7:19; Joh_9:24. Danger, difficulty, and gloom are near.
17. In secret places] The prophet will mourn apart, as he did in Jehoiakim's reign.
18. See note at head of chapter The kings practised polygamy; hence the high position taken by the queen-mother: cp. 1Ki_15:13; 2Ki_10:13. Principalities] RV 'headtires,' diadems.
19. Cities of the south] i.e. of Judah.
Shall be] RV 'are.' Shut up] i.e. besieged, blockaded, by the Chaldeans.
20. The north] see on Jer_1:13. Where is the flock?] Where are the towns that once lay, like a fair flock of sheep, grouped around thee?
21. RV 'What wilt thou say when he shall set thy friends over thee as head, seeing thou thyself hast instructed them against thee?' The reference is to Egypt and Babylon, the friendship and guidance of which countries Judah had alternatively courted, and thus was but preparing the way for subjection to them. He is Jehovah.
22. Made bare] and thus subject to the roughness of the road as thou art led captive.
23. They are incapable of repentance.
24. The wind of the wilderness] see on Jer_4:11.
25. Of thy measures] RV 'measured unto thee.' Falsehood] i.e. idolatry: cp. Jer_10:14; Jer_16:19.
27. Made clean] i.e. from infidelity and idolatry. When shall it once be?] RV 'How long shall it yet be?'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Signs, Warnings, and Exhortations
CHAPTER 13
Signs, Warnings, and Exhortations
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1. The linen girdle and the filled bottles (Jer 13:1-14)
2. Hear and give glory (Jer 13:15-21)
3. The justice of the judgment (Jer 13:22-27)
Jer 13:1-14. The prophet enacts a sign, that of the linen girdle. After he had put on the girdle, he was told to hide it in a hole of the rock of the Euphrates. After many days, he was commanded to dig for the girdle. It was found marred and profitable for nothing. Was this only a vision, or did the prophet actually make the long journey to the Euphrates and then repeat it after many days? The latter is quite improbable, nor can the command be called a vision. The question is what river is meant, the river Euphrates or another river by a similar name? The Hebrew word for Euphrates is “Perath,” and the word river is generally added to this word. In the text here it is missing. Now, three miles north of Anathoth there was a small river by the name of “Parah” Jos 18:23. It probably means this place to which the prophet was commanded to go. Both words in the Hebrew spring from the same root.
The meaning of this symbolical action is explained. A girdle belonged to the priest. Israel was called to be the priestly nation. As a girdle cleaveth to the loins of a man, so the Lord had chosen Israel to cleave unto Him, “that they might be unto Me for a people,” and for a name and for a glory. And as the girdle had become marred and profitable for nothing, so even would their pride, that in which they gloried as the chosen people, be marred.
The bottles filled with wine, dashed one against the other, are the symbol of their sin intoxication and their destruction.
Jer 13:15-21. How patient and merciful is Jehovah! He interrupts His judgment message by calling on the people, whom He still loves, to give ear and to give glory to Jehovah. It is the utterance of the prophet, the outpouring of His love towards His people. The prophet addresses the king and the queen: “Humble yourselves.” And then his heart seems to break in anticipation of their obstinacy. “But if ye will not hear, my soul shall weep in secret places on account of your pride, and mine eye shall weep sore, and run down with tears, because the LORD’s flock is carried away captive.”
Jer 13:22-27. Wherefore? they asked. And He answers, “For the greatness of thine iniquity ... because thou hast forgotten Me and trusted in falsehood.” Woe unto thee, Jerusalem! wilt thou not be made clean? When shall it be? But could they do it themselves? “Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accustomed to evil.” The new heart is needed Eze 36:1-38; the new birth of which the Lord spoke to the teacher in Israel.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Symbol of the Girdle
The Symbol of the Girdle
v. 1. Thus saith the Lord unto me, in bidding the prophet perform an act of symbolic significance, Go and get thee a linen girdle, a very important article of apparel in those days, since it held the garments together and enabled a person to stride forward without hindrance, and put it upon thy loins, and put it not in water, thus using it and taking good care of it.
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v. 2. So I got a girdle according to the word of the Lord and put it on my loins, wearing it for some time.
v. 3. And the word of the Lord came unto me the second time, saying,
v. 4. Take the girdle that thou hast got, which is upon thy loins, soiled now on account of the wear to which it was put, and arise, go to Euphrates, the great river which had formerly formed the extreme northeastern boundary of the united kingdom and the western boundary of Mesopotamia, and hide it there in a hole of the rock, in a cleft of the hills near the river-bank.
v. 5. So I went and hid it by Euphrates, as the Lord commanded me.
v. 6. And it came to pass after many days, after a considerable period of time had elapsed, that the Lord said unto me, Arise, go to Euphrates, and take the girdle from thence which I commanded thee to hide there, the Lord’s purpose concerning it having meanwhile been accomplished.
v. 7. Then I went to Euphrates, making the long journey a second time, to bring out its significance with greater emphasis, and digged, opening up the cleft in the rock, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, its soiled condition having hastened the process of rotting, it was profitable for nothing, it could no longer be used as an article of apparel.
v. 8. Then the word of the Lord came unto me, saying,
v. 9. Thus saith the Lord, After this manner will I mar the pride of Judah and the great pride of Jerusalem. This is in agreement with Lev 26:36-39, where the fate of the unbelievers is pictured as a destruction in the land of the enemies, as a pining away in their iniquity; for although a remnant of Judah returned to the Land of Promise, the nation as such had disintegrated during the period of the Exile and never recovered its ancient standing.
v. 10. This evil people, which refuse to hear My words, which walk in the imagination of their heart, in deliberate stubbornness, and walk after other gods, to serve them and to worship them, in that most reprehensible sin of all, in willful idolatry, shall even be as this girdle, which is good for nothing.
v. 11. For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto Me the whole house of Israel and the whole house of Judah, saith the Lord, in the wonderful fellowship wherewith Jehovah had joined Israel and Judah to Himself by reason of the covenant of Sinai, that they might be unto Me for a people, His own peculiar nation, and for a name, an object of glory, and for a praise, and for a glory, for a rich ornament to His majesty. But they would not hear, wherefore the punishment of the Lord came upon them in the manner here set forth; for His threats will certainly be fulfilled, just as His promises are.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v1 a type of very fine cloth
linen
a type of very fine cloth
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undergarment
clothing that people wear under their clothes; underwear
waist
the middle part of the body, usually the narrowest, between the hips and chest
do not put it in water first
"do not wash it or get it wet"
the word of Yahweh came to me a second time, saying,
The idiom "the word of Yahweh came to" is used to introduce a special message from God. See how you translated a similar phrase in Jeremiah 1:4, and make any changes as needed. AT: "Yahweh gave me a message a second time. He said" or "Yahweh spoke this second message to me:" (See: Idiom)
rock crevice
a space between rocks or a crack in a rock, big enough to put something into it
translationWords
Yahweh
word of God
Euphrates River
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3 13:1-14 The Lord told Jeremiah to act out a…
13:1-14 The Lord told Jeremiah to act out a parable (see also chs 18, 19, 27; see “Prophetic Sign Acts” Theme Note). The parable joined action with words to reinforce and illustrate special aspects of the Lord’s response to Judah’s rebellion. Jeremiah seemed unable to fully grasp the evil consequences of rejecting the Lord’s demand that the people worship him as the one true God. The direct relationship between Jeremiah and the Lord was the framework for this event.
13:1-2 God instructed Jeremiah to leave a linen loincloth unwashed to symbolize Judah’s unrighteousness (cp. Isa 64:5; Rev 19:8). This piece of clothing is comparable to modern-day underwear.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.