jer 13:0 This chapter contains an entire prophecy. The symbol of the 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, Jer 13:1-11. The scene of hiding the girdle being laid near the Euphrates, intimated that the scene of the nation's distress should be Chald:ea, 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, Jer 13:12-14. This leads the prophet to a most affectionate exhortation to repentance, Jer 13:15-17. 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, Jer 13:18-27. The ardent desire for the reformation of Jerusalem, with which the chapter concludes, beautifully displays the compassion and tender mercy of God. Jeremiah 13:1
tJer 13::1Thus 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 Chald:ean 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. Jeremiah 13:4
tJer 13::19The cities of the south shall be shut up - Not only the cities of the north, the quarter at which the Chald:eans entered, but the cities of the south also; for he shall proceed from one extremity of the land to the other, spreading devastation every where, and carrying off the inhabitants. Jeremiah 13:20
tJer 13::21Thou hast taught them to be captains, and as chief over thee - This is said of their enemies, whether Assyrians or Chald:eans: for ever since Ahaz submitted himself to the king of Assyria, the kings of Judah never regained their independence. Their enemies were thus taught to be their lords and masters. Jeremiah 13:22
tJer 13::1The spoilt girdle. - Jer 13:1. "Thus spake Jahveh unto me: Go and buy thee a linen girdle, and put it upon thy loins, but into the water thou shalt not bring it. Jer 13:2. So I bought the girdle, according to the word of Jahveh, and put it upon my loins, Jer 13:3. Then came the word of Jahveh to me the second time, saying: Jer 13:4. Take the girdle which thou hast bought, which is upon thy loins, and arise, and go to the Euphrates, and hide it there in a cleft of the rock. Jer 13:5. So I went and hid it, as Jahveh had commanded me. Jer 13:6. And it came to pass after many days, that Jahveh said unto me: Arise, go to the Euphrates, and bring thence the girdle which I commanded thee to hide there. Jer 13:7. And I went to the Euphrates, and digged, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, was good for nothing. Jer 13:8. And the word of Jahveh came to me, saying: Jer 13:9. Thus hath Jahveh said, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. Jer 13:10. This evil people, which refuse to hear my words, which walk in the stubbornness of their heart, and walk after other gods, to serve them and to worship them, it shall be as this girdle which is good for nothing. Jer 13:11. For as the girdle cleaves 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 Jahveh; that it might be to me for a people and for a name, for a praise and for an ornament; but they hearkened not." With regard to the symbolical action imposed on the prophet and performed by him, the question arises, whether the thing took place in outward reality, or was only an occurrence in the spirit, in the inward vision. The first view seems to be supported by the wording of the passage, namely, the twice repeated account of the prophet's journey to the Phrat on the strength of a twice repeated divine command. But on the other hand, it has been found very improbable that "Jeremiah should twice have made a journey to the Euphrates, merely to prove that a linen girdle, if it lie long in the damp, becomes spoilt, a thing he could have done much nearer home, and which besides everybody knew without experiment" (Graf.). On this ground Ros., Graf, etc., hold the matter for a parable or an allegorical tale, But this view depends for support on the erroneous assumption that the specification of the Euphrates is of no kind of importance for the matter in hand; whereas the contrary may be gathered from the four times repeated mention of the place. Nor is anything proved against the real performance of God's command by the remark, that the journey thither and back on both occasions is spoken of as if it were a mere matter of crossing a field. The Bible writers are wont to set forth such external matters in no very circumstantial way. And the great distance of the Euphrates - about 250 miles - gives us no sufficient reason for departing from the narrative as we have it before us, pointing as it does to a literal and real carrying out of God's command, and to relegate the matter to the inward region of spiritual vision, or to take the narrative for an allegorical tale. - Still less reason is to be found in arbitrary interpretations of the name, such as, after Bochart's example, have been attempted by Ven., Hitz., and Ew. The assertion that the Euphrates is called נהר פּרת everywhere else, including Jer 46:2, Jer 46:6,Jer 46:10, loses its claim to conclusiveness from the fact that the prefaced rhn is omitted in Gen 2:14; Jer 51:63. And even Ew. observes, that "fifty years later a prophet understood the word of the Euphrates at Jer 51:63." Now even if Jer 51:63 had been written by another prophet, and fifty years later (which is not the case, see on Jer 50ff.), the authority of this prophet would suffice to prove every other interpretation erroneous; even although the other attempts at interpretation had been more than the merest fancies. Ew. remarks, "It is most amazing that recent scholars (Hitz. with Ven. and Dahl.) could seriously come to adopt the conceit that פּרת is one and the same with אפּרת (Gen 48:7), and so with Bethlehem;" and what he says is doubly relevant to his own rendering. פּרת, he says, is either to be understood like Arab. frt, of fresh water in general, or like frdt, a place near the water, a crevice opening from the water into the land - interpretations so far fetched as to require no serious refutation. More important than the question as to the formal nature of the emblematical action is that regarding its meaning; on which the views of commentators are as much divided. from the interpretation in Jer 13:9-11 thus much is clear, that the girdle is the emblem of Israel, and that the prophet, in putting on and wearing this girdle, illustrates the relation of God to the folk of His covenant (Israel and Judah). The further significance of the emblem is suggested by the several moments of the action. The girdle does not merely belong to a man's adornment, but is that part of his clothing which he must put on when about to undertake any laborious piece of work. The prophet is to buy and put on a linen girdle. פּשׁתּים, linen, was the material of the priests' raiment, Eze 44:17., which in Exo 28:40; Exo 39:27. is called שׁשׁ, white byssus, or בּד, linen. The priest's girdle was not, however, white, but woven parti-coloured, after the four colours of the curtains of the sanctuary, Exo 28:40; Exo 39:29. Wool (צמר) is in Eze 44:18 expressly excluded, because it causes the body to sweat. The linen girdle points, therefore, to the priestly character of Israel, called to be a holy people, a kingdom of priests (Exo 19:6). "The purchased white girdle of linen, a man's pride and adornment, is the people bought out of Egypt, yet in its innocence as it was when the Lord bound it to Himself with the bands of love" (Umbr.). The prohibition that follows, "into water thou shalt not bring it," is variously interpreted. Chr. B. Mich. says: forte ne madefiat et facilius dein computrescat; to the same effect Dahl., Ew., Umbr., Graf: to keep it safe from the hurtful effects of damp. A view which refutes itself; since washing does no kind of harm to the linen girdle, but rather makes it again as good as new. Thus to the point writes Ng., remarking justly at the same time, that the command not to bring the girdle into the water plainly implies that the prophet would have washed it when it had become soiled. This was not to be. The girdle was to remain dirty, and as such to be carried to the Euphrates, in order that, as Ros. and Maur. observed, it might symbolize sordes quas contraxerit populus in dies majores, mores populi magis magisque lapsi, and that the carrying of the soiled girdle to the Euphrates might set forth before the eyes of the people what awaited it, after it had long been borne by God covered with the filth of its sins. - The just appreciation of this prohibition leads us easily to the true meaning of the command in Jer 13:4, to bring the girdle that was on his loins to the Euphrates, and there to conceal it in a cleft in the rock, where it decays. But it is signifies, as Chr. B. Mich., following Jerome, observes, populi Judaici apud Chald:aeos citra Euphratem captivitas et exilium. Graf has objected: "The corruptness of Israel was not a consequence of the Babylonish captivity; the latter, indeed, came about in consequence of the existing corruptness." But this objection stands and falls with the amphibolia of the word corruptness, decay. Israel was, indeed, morally decayed before the exile; but the mouldering of the girdle in the earth by the Euphrates signifies not the moral but the physical decay of the covenant people, which, again, was a result of the moral decay of the period during which God had, in His long-suffering, borne the people notwithstanding their sins. Wholly erroneous is the view adopted by Gr. from Umbr.: the girdle decayed by the water is the sin-stained people which, intriguing with the foreign gods, had in its pride cast itself loose from its God, and had for long imagined itself secure under the protection of the gods of Chald:ea. The hiding of the girdle in the crevice of a rock by the banks of the Euphrates would have been the most unsuitable emblem conceivable for representing the moral corruption of the people. Had the girdle, which God makes to decay by the Euphrates, loosed itself from him and imagined it could conceal itself in a foreign land? as Umbr. puts the case. According to the declaration, Jer 13:9, God will mar the great pride of Judah and Jerusalem, even as the girdle had been marred, which had at His command been carried to the Euphrates and hid there. The carrying of the girdle to the Euphrates is an act proceeding from God, by which Israel is marred; the intriguing of Israel with strange gods in the land of Canaan was an act of Israel's own, against the will of God. Jer 13:6-11 After the course of many days - these are the seventy years of the captivity - the prophet is to fetch the girdle again. He went, digged (חפר, whence we see that the hiding in the cleft of the rock was a burying in the rocky soil of the Euphrates bank), and found the girdle marred, fit for nothing. These words correspond to the effect which the exile was designed to have, which it has had, on the wicked, idolatrous race. The ungodly should as Moses' law, Lev 26:36, Lev 26:39, declared, perish in the land of their enemies; the land of their enemies will devour them, and they that remain shall pine or moulder away in their iniquities and in the iniquities of their fathers. This mouldering (ימּקּוּ) is well reproduced in the marring (נשׁחת) of the girdle. It is no contradiction to this, that a part of the people will be rescued from the captivity and brought back to the land of their fathers. For although the girdle which the prophet had put on his loins symbolized the people at large, yet the decay of the same at the Euphrates sets forth only the physical decay of the ungodly part of the people, as Jer 13:10 intimates in clear words: "This evil people that refuses to hear the word of the Lord, etc., shall be as this girdle." The Lord will mar the גּאון of Judah and Jerusalem. The word means highness in both a good and in an evil sense, glory and self-glory. Here it is used with the latter force. This is shown both by the context, and by a comparison of the passage Lev 26:19, that God will break the נּאון of the people by sore judgments, which is the foundation of the present Jer 13:9. - In Jer 13:11 the meaning of the girdle is given, in order to explain the threatening in Jer 13:9 and Jer 13:10. As the girdle lies on the loins of a man, so the Lord hath laid Israel on Himself, that it may be to Him for a people and for a praise, for a glory and an adornment, inasmuch as He designed to set it above all other nations and to make it very glorious; cf. Deu 26:19, whither these words point back. Jeremiah 13:12
tJer 13::5 So I went and hid it by Euphrates,.... Or, "in" (o) it; in a hole of the rock, upon the banks of it: as the Lord commanded me: all this seems to be done not really, but visionally; it can hardly be thought that Jeremy should be sent on two such long journeys, on such an account, which would take up a considerable time to perform it in; but rather that he went and came in like manner as Ezekiel did, in the visions of God, from Chald:ea to Jerusalem, and from thence to Chald:ea again, Eze 8:3, and so Maimonaides (p) was of opinion, as Kimchi on the place observes, that all this was done in a vision of prophecy. (o) "in Euphrate", V. L. Pagninus, Montanus, Calvin. (p) Moreh Nevochim, par. 2. c. 46. p. 323. Jeremiah 13:6
tJer 13::9 Thus saith the Lord, after this manner,.... As this girdle has been hid in Euphrates, and has been marred and rendered useless; so in like manner, and by such like means, will I mar the pride of Judah, and the great pride of Jerusalem; or their glory, or excellency (t); that which they gloried in, and were proud of; their city which was burnt, and their temple which was destroyed by the Chald:eans; their king, princes, and nobles, who were carried captive into Babylon, by the river Euphrates, and stripped of all their grandeur, honour, and glory; and so the Targum, "so will I corrupt the strength of the men of Judah, and the strength of the inhabitants of Jerusalem, which is much;'' and to which agrees the Syriac version, which renders it, "the proud or haughty men of Judah, and the many haughty men of Jerusalem.'' (t) "excellentiam", Calvin, Piscator. Jeremiah 13:10
tJer 13::19 The cities of the south shall be shut up, and none shall open them,.... Meaning the cities of Judah, which lay in the southern part of the land of Israel, and to the south of Babylon; which might be said to be shut up, and not in the power of any to open, when besieged by the Chald:ean army; or rather when destroyed, that there were none to go in and out; though some think the cities of Egypt are intended, which lay south of Judea, from whence the Jews should not have the relief they expected, and where they should find no refuge; but the former sense seems best: Judah shall be carried away captive all of it; it was in part carried away in Jehoiachin's time, and wholly in Zedekiah's; which seems to be here respected: it shall be wholly carried away captive; or, in perfections (e); most perfectly and completely; the same thing is meant as before, only in different words repeated, to express the certainty of it. (e) "perfectionibus", Vatablus, Montanus. It is by Schmidt left untranslated, "Schelomim", which he takes to be the city of Jerusalem, sometimes called "Solyma"; the inhabitants of which were carried captive when Judah was; and so Junius and Tremellius translate it; "civita, pacatorum", and understand it of Jerusalem; which has the signification of peace in its name. Jeremiah 13:20
tJer 13::20 Lift up your eyes, and behold them that come from the north,.... There are a Keri and a Cetib of the words "lift up" and "behold"; they are written in the singular number, and may be considered as directed to the king, as the words following are; and they are read in the plural number, the state and whole body of the people being called upon to observe the Chald:ean army, which came from the north; and is represented as on the march, just at hand to invade, besiege, take, and carry them captive. The Septuagint version renders it, "lift up thine eyes, O Jerusalem"; and the Arabic version, "O Israel: where is the flock that was given thee, thy beautiful flock?" that is, the people, as the Targum interprets it, which were committed to the care and charge of the king, as sheep into the hands of a shepherd; and were a fine body of people, chosen of God and precious, distinguished above all others by wholesome and righteous laws and statutes, and special privileges; a people who were a kingdom of priests, a holy nation, and a peculiar people, the glory of the whole earth; but now carried, or about to be carried, captive. It is no unusual thing to represent a king as a shepherd, and his people as a flock, guided, governed, and protected by him, and who is accountable for his trust to the King of kings; see Psa 78:71. Jeremiah 13:21
tJer 13::21 What will thou say when he shall punish thee?.... Or, "visit upon thee" (f); that is, either when God shall punish thee for thy sins, thou canst bring no charge of injustice against him, or murmur and repine at the punishment inflicted on thee; so Jarchi; to which agrees the Targum, "when he shall visit on thee thy sin;'' or else, to which the following words seem to incline, when the enemy shall visit upon thee; so Kimchi and Abarbinel, when the Chald:eans shall come upon thee, and pay thee a visit, an unwelcome one; yet who wilt thou have to blame but thyself? so the Septuagint and Arabic versions render it, "when they shall visit thee"; these words are directed, not to the king, nor to the queen neither; but to the body of the people, the Jewish state, represented as a woman; who, upon consideration of things past, would have a great deal of reason to reflect upon themselves for what they had done in former times, which had led on to their ruin and destruction: (for thou hast taught them to be captains, and as chief over thee;) the Jews showed the Assyrians the way into their country, used them to come thither, and taught them how to conquer them, and be masters over them; or, "hast taught them against thee" (g); to thy hurt and detriment, to be captains or governors; for an head, to have the rule over them: this was done by Ahaz, when he sent to Tiglathpileser king of Assyria to come and save him out of the hands of the kings of Syria and Israel, Kg2 16:7 and by Hezekiah, when he showed the messengers of the king of Babylon all his treasures; these were invitations and temptations to come and plunder them: shall not sorrows take thee as a woman in travail? denoting the suddenness of their calamities; the sharpness and severity of them; and that they would be inevitable, and could not be prevented. (f) "quando visitabit super te"; Cocceius; "quum visitaverit super te", Schmidt. (g) "docuisti istos contra te", Piscator. Jeremiah 13:22
tJer 13::23 Can the Ethiopian change his skin?.... Or, "the Cushite"; either, as the Arabic version, the "Abyssine", the inhabitant of the eastern Ethiopia; properly an Ethiopian, as the Septuagint and Vulgate Latin versions render it; or, the "Chusean Arabian"; the inhabitant of Arabia Chusea, which was nearer Judea than the other Ethiopia, and better known, and which were of a dark complexion. The Targum renders it, the Indian; and so does the Syriac version. In the Misna (i) mention is made of Indian garments, with which the high priest was clothed on the day of atonement; upon which the gloss (k) is, that they were of linen of the country of India; and which is the land of Cush (or Ethiopia), as Jonathan Ben Uzziel interprets Jer 13:23. "can the Cushite, the Indian, change his skin?'' and it is highly probable, that, in the time of Jeremiah, no other India was known by the Jews but Ethiopia, or Arabia Chusea, and no other black people but the inhabitants thereof, or any other than the Arabians; and, as Braunius (l) observes, it need not be wondered at, that with the Jews, in those times, Ethiopia and India should be reckoned the same country; when with the ancients, whatever was beyond the Mediterranean sea, as Arabia, Ethiopia, and even Judea itself, was called India; so Joppa, a city of Phoenicia, from whence Andromeda was fetched by Perseus, is by Ovid (m) said to be in India; so Bochart (n) interprets the words of the Saracens or Arabians, who are of a swarthy colour, and some black; and indeed have their name from the same word the raven has, which is black; and particularly the inhabitants of Kedar were black, one part of Arabia, to which the allusion is in Sol 1:5. Jarchi interprets the word here by "the moor", the blackamoor, whose skin is naturally black, and cannot be changed by himself or others; hence to wash the blackamoor white is a proverbial expression for labour in vain, or attempting to do that which is not to be done: or the leopard his spots? a creature full of spots, and whose spots are natural to it; and therefore cannot be removed by any means. Some think a creature called "the ounce", or "cat-a-mountain" is meant, whose spots are many, and of a blackish colour; but the description well agrees with the leopard, which is a creature full of spots, and has its name in the eastern languages, particularly the Chald:ee and Arabic, from a word (o) which signifies "spotted", "variegated", as this creature is; so the female is called "varia" by Pliny (p), because, of its various spots; and these spots are black, as the Arabic writers in Bochart (q). The word here used signifies such marks as are made in a body beat and bruised, which we call black and blue; hence some render it "livid", or black and blue spots (r); and these marks are in the skin and hair of this creature, and are natural to it, and cannot be changed; and it is usual with other writers (s) to call them spots, as well as the Scripture: then may ye also do good, that are accustomed to do evil; signifying that they were naturally sinners, as blackness is natural to the Ethiopian, and spots to the leopard; and were from their birth and infancy such, and had been so long habituated to sin, by custom founded upon nature, that there was no hope of them; they were obstinate in sin, bent upon it, and incorrigible in it; and this is another reason given why the above calamities came upon them. The metaphors used in this text fitly express the state and condition of men by nature; they are like the Ethiopian or blackamoor; very black, both with original and actual sin; very guilty, and very uncomely; and their blackness is natural to them; they have it from their parents, and by birth; it is with them from their infancy, and youth upwards; and very hard and difficult to be removed; it cannot be washed off by ceremonial ablutions, moral duties, evangelical ordinances, or outward humiliations; yea, it is impossible to be removed but by the grace of God and blood of Christ. Their sins are aptly compared to the leopard's spots, which are many and natural, and difficult to get clear off. What is figuratively expressed in the above metaphors is more plainly signified by being "accustomed" or "taught to do evil" (t); which denotes a series and course of sinning; a settled habit and custom in it, founded on nature, and arising from it; which a man learns and acquires naturally, and of himself, whereby he becomes void of fear and shame; and there is a good deal of difficulty, and indeed a moral impossibility, that such persons should "do good": nothing short of the powerful and efficacious grace of God can put a man into a state and capacity of doing good aright, from right principles to right ends, and of continuing in it; for there is no good in such men; nor have they any true notion of doing good, nor inclination to it, nor any ability to perform it: in order to it, it is absolutely necessary that they should first be made good men by the grace of God; that they should be regenerated and quickened by the Spirit of God; that they should be created in Christ Jesus unto good works, and have faith in him; all which is by the grace of God, and not of themselves. (i) Yoma, c. 3. sect 7. (k) In T. Bab. Yoma, fol. 34. 2. (l) De Vestitu Sacerdot. Heb. l. 1. c. 7. sect. 9. p. 150, 151. (m) "Andromedam Perseus nigris portarat ab Indis". De Arte Atnandi, l. 1. (n) Phaleg. l. 4. c. 2. col. 215, 216. (o) Vid. Golium, col. 2459, 2460. Castel. col. 2321, 2322. (p) Nat. Hist. l. 8. c. 17. (q) Hierozoic. par 1. l. 3. c. 7. col. 786, 787. (r) "liventee maculas suas", Junius & Tremellius. (s) Vid. Plin. Nat. Hist. l. 8. c. 19. Juvenal. Satyr. 15. (t) "docti malefacere", Montanus; "edocti malefacere", Junius & Tremellius, Piscator; "qui edocti estis malum", Schmidt. Jeremiah 13:24
tJer 13::24 Therefore will I scatter them as the stubble that passeth away,.... Because of their many sins, and continuance in them, their habits and custom of sinning, they are threatened with being carried captive into other nations, where they should be dispersed and separated one from another, which would make their state and condition very uncomfortable; and this would be as easily and as swiftly done as the light stubble which is blown away by every puff of wind; nor would they be able any more to resist the enemy, and help themselves, than the stubble is to stand before the wind; as follows: by the wind of the wilderness; which blows freely and strongly; so the Chald:ean army is compared to a dry wind of the high places in the wilderness, even a full wind that should scatter and destroy, Jer 4:11; or, "to the wind of the wilderness" (u); and so may denote the wilderness of the people, or the land of Babylon, whither they should be carried captive, and from whence the wind should come that should bring them thither. Kimchi and Ben Melech make mention sea wilderness between Jerusalem and Babylon, as what may be intended. (u) "ad ventum deserti", Pagninus, Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius. Jeremiah 13:25
tJer 13::1Here 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 Chald:ea to Jerusalem (Eze 8:3) and thence back to Chald:ea (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. 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. Jeremiah 13:12
tJer 13::12Here is, I. A judgment threatened against this people that would quite intoxicate them. This doom is pronounced against them in a figure, to make it the more taken notice of and the more affecting (Jer 13:12): Thus saith the Lord God of Israel, every bottle shall be filled with wine; that is, those that by their sins have made themselves vessels of wrath fitted to destruction shall be filled with the wrath of God as a bottle is with wine; and, as every vessel of mercy prepared for glory shall be filled with mercy and glory, so they shall be full of the fury of the Lord (Isa 51:20); and they shall be brittle as bottles; and, like old bottles into which new wine is put, they shall burst and be broken to pieces, Mat 9:17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, Jer 13:13, They shall be filled with drunkenness; compare Isa 51:17. It is probable that this was a common proverb among them, applied in various ways; but they, not being aware of the prophet's meaning in it, ridiculed him for it: "Do we not certainly know that every bottle shall be filled with wine? What strange thing is there in that? Tell us something that we did not know before." Perhaps they were thus touchy with the prophet because they apprehended this to be a reflection upon them for their drunkenness, and probably it was in part so intended. They loved flagons of wine, Hos 3:1. Their watchmen were all for wine, Isa 56:12. They loved their false prophets that prophesied to them of wine (Mic 2:11), that bade them be merry, for that they should never want their bottle to make them so. "Well," says the prophet, "you shall have your bottles full of wine, but not such wine as you desire." They suspected that he had some mystical meaning in it which prophesied no good concerning them, but evil; and he owns that so he had. What he meant was this, 1. That they should be a giddy as men in drink. A drunken man is fitly compared to a bottle or cask full of wine; for, when the wine is in, the wit, and wisdom, and virtue, and all that is good for any thing, are out. Now God threatens (Jer 13:13) that shall they shall all be filled with drunkenness; they shall be full of confusion in their counsels, shall falter in all their talk and stagger in all their motions; they shall not know what they say or do, much less what they should say or do. They shall be sick of all their enjoyments and throw them up as drunken men do, Job 20:15. They shall fall into a slumber, and be utterly unable to help themselves, and, like men that have drunk away their reason, shall lie at the mercy and expose themselves to the contempt of all about them. And this shall be the condition not of some among them (if any had been sober, they might have helped the rest), but even the kings that sit upon the throne of David, that should have been like their father David, who was wise as an angel of God, shall be thus intoxicated. Their priests and prophets too, their false prophets, that pretended to guide them, were as indulgent of their lusts, and therefore were justly as much deprived of their senses, as any other. Nay, all the inhabitants, both of the land and of Jerusalem were as far gone as they. Whom God will destroy he infatuates. 2. That, being giddy, they should run upon one another. The cup of the wine of the Lord's fury shall throw them not only into a lethargy, so that they shall not be able to help themselves or one another, but into a perfect frenzy, so that they shall do mischief to themselves and one another (Jer 13:14): I will dash a man against his brother. Not only their drunken follies, but their drunken frays, shall help to ruin them. Drunken men are often quarrelsome, and upon that account they have woe and sorrow (Pro 23:29, Pro 23:30); so their sin is their punishment; it was so here. God sent an evil spirit into families and neighbourhoods (as Jdg 9:23), which made them jealous of, and spiteful towards, one another; so that the fathers and sons went together by the ears, and were ready to pull one another to pieces, which made them all an easy prey to the common enemy. This decree against them having gone forth, God says, I will not pity, nor spare, nor have mercy, but destroy them; for they will not pity, nor spare, nor have mercy, but destroy one another; see Hab 2:15, Hab 2:16. II. Here is good counsel given, which, if taken, would prevent this desolation. It is, in short, to humble themselves under the mighty hand of God. If they will hearken and give ear, this is that which God has to say to them, Be not proud, Jer 13:15. 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. "Be not proud.; when God speaks to you by his prophets do not think yourselves too good to be taught; be not scornful, be not wilful, let not your hearts rise against the word, nor slight the messengers that bring it to you. When God is coming forth against you in his providence (and by them he speaks) be not secure when he threatens, be not impatient when he strikes, for pride is at the bottom of both." It is the great God that has spoken, whose authority is incontestable, whose power is irresistible; therefore bow to what he says, and be not proud, as you have been. They must not be proud, for, 1. They must advance God, and study how to do him honour: "Give glory to the Lord your God, and not to your idols, not to other gods. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. Give him glory by a sincere repentance and reformation." The and not till then, we begin to live as we should, and to some good purpose, when we begin to give glory to the Lord our God, to make his honour our chief end and to seek it accordingly. "Do this quickly, while your space to repent is continued to you; before he cause darkness, before you will see no way of escaping." Note, Darkness will be the portion of those that will not repent to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God, the next vial filled them with darkness, Rev 16:9, Rev 16:10. The aggravation of the darkness here threatened is, (1.) That their attempts to escape shall hasten their ruin: Their feet shall stumble when they are making all the haste they can over the dark mountains, and they shall fall, and be unable to get up again. Note, Those that think to out-run the judgments of God will find their road impassable; let them make the best of their way, they can make nothing of it, the judgments that pursue them will overtake them; their way is dark and slippery, Psa 35:6. And therefore, before it comes to that extremity, it is our wisdom to give glory to him, and so make our peace with him, to fly to his mercy, and then there will be no occasion to fly from his justice. (2.) That their hopes of a better state of things will be disappointed: While you look for light, for comfort and relief, he will turn it into the shadow of death, which is very dismal and terrible, and make it gross darkness, like that of Egypt, when Pharaoh continued to harden his heart, which was darkness that might be felt. The expectation of impenitent sinners perishes when they die and think to have it satisfied. 2. They must abase themselves, and take shame to themselves; the prerogative of the king and queen will not exempt them from this (Jer 13:18): "Say to the king and queen, that, great as they are, they must humble themselves by true repentance, and so give both glory to God and a good example to their subjects." Note, Those that are exalted above others in the world must humble themselves before God, who is higher than the highest, and to whom kings and queens are accountable. They must humble themselves, and sit down - sit down, and consider what is coming - sit down in the dust, and lament themselves. Let them humble themselves, for God will otherwise take an effectual course to humble them: "Your principalities shall come down, the honour and power on which you value yourselves and in which you confide, even the crown of your glory, your goodly or glorious crown: when you are led away captives, where will your principality and all the badges of it be then?" Blessed be God there is a crown of glory, which those shall inherit who do humble themselves, that shall never come down. III. This counsel is enforced by some arguments if they continue proud and unhumbled. 1. It will be the prophet's unspeakable grief (Jer 13:17): "If you will not hear it, will not submit to the word, but continue refractory, not only my eye, but my soul shall weep in secret places." Note, The obstinacy of people, in refusing to hear the word of God, will be heart-breaking to the poor ministers, who know something of the terrors of the Lord and the worth of souls, and are so far from desiring that they tremble at the thoughts of the death of sinners. His grief for it was undissembled (his soul wept) and void of affectation, for he chose to weep in secret places, where no eye saw him but his who is all eye. He would mingle his tears not only with his public preaching, but with his private devotions. Nay, thoughts of their case would make him melancholy, and he would become a perfect recluse. It would grieve him, (1.) To see their sins unrepented of: "My soul shall weep for your pride, your haughtiness, and stubbornness, and vain confidence." Note, The sins of others should be matter of sorrow to us. We must mourn for that which we cannot mend, and mourn the more for it because we cannot mend it. (2.) To see their calamity past redress and remedy: "My eyes shall weep sorely, not so much because my relations, friends, and neighbours are in distress, but because the Lord's flock, his people and the sheep of his pasture, are carried away captive." That should always grieve us most by which God's honour suffers and the interest of his kingdom is weakened. 2. It will be their own inevitable ruin, Jer 13:19-21. (1.) The land shall be laid waste: The cities of the south shall be shut up. The cities of Judah lay in the southern part of the land of Canaan; these shall be straitly besieged by the enemy, so that there shall be no going in or out, or they shall be deserted by the inhabitants, that there shall be none to go in and out. Some understand it of the cities of Egypt, which was south from Judah; the places there whence they expected succours shall fail them, and they shall find no access to them. (2.) The inhabitants shall be hurried away into a foreign country, there to live in slavery: Judah shall be carried away captive. Some were already carried off, which they hoped might serve to answer the prediction, and that the residue should still be left; but no: It shall be carried away all of it. God will make a full end with them: It shall be wholly carried away. So it was in the last captivity under Zedekiah, because they repented not. (3.) The enemy was now at hand that should do this (Jer 13:20): "Lift up your eyes. I see upon their march, and you may if you will behold, those that come from the north, from the land of the Chald:eans; see how fast they advance, how fierce they appear." Upon this he addresses himself to the king, or rather (because the pronouns are feminine) to the city or state. [1.] "What will you do now with the people who are committed to your charge, and whom you ought to protect? Where is the flock that was given thee, thy beautiful flock? Whither canst thou take them now for shelter? How can they escape these ravening wolves?" Magistrates must look upon themselves as shepherds, and those that are under their charge as their flock, which they are entrusted with the care of and must give an account of; they must take delight in them as their beautiful flock, and consider what to do for their safety in times of public danger. Masters of families, who neglect their children and suffer them to perish for want of a good education, and ministers who neglect their people, should think they hear God putting this question to them: Where is the flock that was given thee to feed, that beauteous flock? It is starved; it is left exposed to the beasts of prey. What account wilt thou give of them when the chief shepherd shall appear? [2.] "What have you to object against the equity of God's proceedings? What will thou say when he shall visit upon thee the former days? Jer 13:21. Thou canst say nothing, but that God is just in all that is brought upon thee." Those that flatter themselves with hopes of impunity, what will they say? What confusion will cover their faces when they shall find themselves deceived and that God punishes them! [3.] "What thoughts will you now have of your own folly, in giving the Chald:eans such power over you, by seeking to them for assistance, and joining in league with them? Thus thou hast taught them against thyself to be captains and to become the head." Hezekiah began when he showed his treasures to the ambassadors of the king of Babylon, tempting him thereby to come and plunder him. Those who, having a God to trust to, court foreign alliances and confide in them, do but make rods for themselves and teach their neighbours how to become their masters. [4.] "How will you bear the trouble that is at the door? Shall not sorrows take thee as a woman in travail? Sorrows which thou canst not escape nor put off, extremity of sorrows; and in these respects more grievous than those of a woman in travail that they were not expected before, and that there is no manchild to be born, the joy of which shall make them afterwards to be forgotten." Jeremiah 13:22
tJer 13::4go: Intending to point out, by this distant place, the country, Chald:ea, into which they were to be carried captive. Jer 51:63, Jer 51:64; Psa 137:1; Mic 4:10 Jeremiah 13:5
tJer 13::21 captains, and as chief--literally, "princes as to headship"; or "over thy head," namely, the Chald:eans. Rather, translate, "What wilt thou say when God will set them (the enemies, Jer 13:20) above thee, seeing that thou thyself hast accustomed them (to be) with thee as (thy) lovers in the highest place (literally, 'at thy head')? Thou canst not say God does thee wrong, seeing it was thou that gave occasion to His dealing so with thee, by so eagerly courting their intimacy." Compare Jer 2:18, Jer 2:36; Kg2 23:29, as to the league of Judah with Babylon, which led Josiah to march against Pharaoh-necho, when the latter was about to attack Babylon [MAURER]. sorrows--pains, throes. Jeremiah 13:22