Jeremiah 13
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Jeremiah 13
The Linen Girdle Marred
1Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.
Jamieson-Fausset-Brown
CHAPTER 13
Jr 13:1-27. Symbolical Prophecy (Jr 13:1-7).
Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So Calvin]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance, but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place.
1. put it upon thy loins, &c.--expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (Jr 13:11).
linen--implying it was the inner garment next the skin, not the outer one.
put it not in water--signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (Jr 13:10). Grotius understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (Eze 16:4-6). "Neither wast thou washed in water," &c.
CHAPTER 13
Jr 13:1-27. Symbolical Prophecy (Jr 13:1-7).
Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So Calvin]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance, but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place.
1. put it upon thy loins, &c.--expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (Jr 13:11).
linen--implying it was the inner garment next the skin, not the outer one.
put it not in water--signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (Jr 13:10). Grotius understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (Eze 16:4-6). "Neither wast thou washed in water," &c.
The Pulpit Commentary
The entire people of the Jews is like a good-for-nothing apron.
A linen girdle; rather, a linen apron. "Girdle" is one of the meanings of the Hebrew ('ezor), but is here unsuitable. As Jer_13:11 shows, it is an inner garment that is meant, one that "cleaveth to the loins of a man". 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". "A linen apron" may perhaps be specified, because linen was the material of the priestly dress (Le Jer_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 (Jer_13:9).
The entire people of the Jews is like a good-for-nothing apron.
A linen girdle; rather, a linen apron. "Girdle" is one of the meanings of the Hebrew ('ezor), but is here unsuitable. As Jer_13:11 shows, it is an inner garment that is meant, one that "cleaveth to the loins of a man". 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". "A linen apron" may perhaps be specified, because linen was the material of the priestly dress (Le Jer_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 (Jer_13:9).
2So I got a girdle according to the word of the LORD, and put it on my loins.
3And the word of the LORD came unto me the second time, saying,
4Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock.
Jamieson-Fausset-Brown
4. Euphrates--In order to support the view that Jeremiah's act was outward, Henderson considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile.
hole--typical of the prisons in which the Jews were to be confined.
the rock--some well-known rock. A sterile region, such as was that to which the Jews were led away (compare Is 7:19) [Grotius].
4. Euphrates--In order to support the view that Jeremiah's act was outward, Henderson considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile.
hole--typical of the prisons in which the Jews were to be confined.
the rock--some well-known rock. A sterile region, such as was that to which the Jews were led away (compare Is 7:19) [Grotius].
5So I went, and hid it by Euphrates, as the LORD commanded me.
6And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there.
Jamieson-Fausset-Brown
6. after many days--Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle.
6. after many days--Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle.
The Pulpit Commentary
After Jeremiah has worn the apron for some time, he is directed to take it to P'rath, and hide it there in a cleft (not "hole") of the rock. A long interval elapses, and he is commanded to make a second journey to the same place, and fetch away the apron. What does this P'rath mean? It is by no means easy to decide. Hardly "the Euphrates,"
(1) because the common prefix, "the river," is wanting, though in so extraordinary a narrative it was peculiarly needed;
(2) because of the length of the journey to Babylonia, which has ex hyp. to be made twice; and
(3) because the Euphrates is not a rocky river.
Ewald suggested that "some wet place near Jerusalem" probably had the name of P'rath, and indicates a valley and spring called Forah, about six English miles north-east of Jerusalem. Mr. Birch appears to have hit independently on the same spot, which he identifies with the Parah of Jos_18:23, about three miles north-east of Anatbeth, and describes as a picturesque gorge between savage rocks, with a copious stream. This combination, however, involves an emendation of the text (P'rath into Parah)—logically it involves this, as Mr. Birch has seen; Ewald's comparison of the Arabic furat, sweet water, seems inconsistent with his reference to Parah—for which there does not seem to be sufficient necessity; and it is better to adopt the view of the great old French Protestant scholar, Bochart, that P'rath is a shortened form of Ephrath, i.e. at once Bethlehem and the district in which Bethlehem lay (see 1Ch_2:50; 1Ch_4:4; and perhaps Psa_132:6). It need hardly be said that the limestone hills of this region afforded abundance of secluded rocks. There may, of course, be at the same time an allusion to the ordinary meaning of P'rath, viz. Euphrates, on the analogy of the allusion in Isa_27:12. Those who hold the view here rejected, that P'rath is equivalent to the Euphrates, sometimes suppose that the narrative is a parable or symbolical fiction, such as Luther, Calvin, and others find in Hos_1:1-11; Hos_3:1-5, the thing signified being in this case the carrying captive of the people to Babylon; and this seems the best way of making this interpretation plausible.
After many days. To allow time for the apron to become rotten.
After Jeremiah has worn the apron for some time, he is directed to take it to P'rath, and hide it there in a cleft (not "hole") of the rock. A long interval elapses, and he is commanded to make a second journey to the same place, and fetch away the apron. What does this P'rath mean? It is by no means easy to decide. Hardly "the Euphrates,"
(1) because the common prefix, "the river," is wanting, though in so extraordinary a narrative it was peculiarly needed;
(2) because of the length of the journey to Babylonia, which has ex hyp. to be made twice; and
(3) because the Euphrates is not a rocky river.
Ewald suggested that "some wet place near Jerusalem" probably had the name of P'rath, and indicates a valley and spring called Forah, about six English miles north-east of Jerusalem. Mr. Birch appears to have hit independently on the same spot, which he identifies with the Parah of Jos_18:23, about three miles north-east of Anatbeth, and describes as a picturesque gorge between savage rocks, with a copious stream. This combination, however, involves an emendation of the text (P'rath into Parah)—logically it involves this, as Mr. Birch has seen; Ewald's comparison of the Arabic furat, sweet water, seems inconsistent with his reference to Parah—for which there does not seem to be sufficient necessity; and it is better to adopt the view of the great old French Protestant scholar, Bochart, that P'rath is a shortened form of Ephrath, i.e. at once Bethlehem and the district in which Bethlehem lay (see 1Ch_2:50; 1Ch_4:4; and perhaps Psa_132:6). It need hardly be said that the limestone hills of this region afforded abundance of secluded rocks. There may, of course, be at the same time an allusion to the ordinary meaning of P'rath, viz. Euphrates, on the analogy of the allusion in Isa_27:12. Those who hold the view here rejected, that P'rath is equivalent to the Euphrates, sometimes suppose that the narrative is a parable or symbolical fiction, such as Luther, Calvin, and others find in Hos_1:1-11; Hos_3:1-5, the thing signified being in this case the carrying captive of the people to Babylon; and this seems the best way of making this interpretation plausible.
After many days. To allow time for the apron to become rotten.
7Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.
The Pulpit Commentary
I went … and digged. The apron, then, had been covered with a thick layer of earth.
I went … and digged. The apron, then, had been covered with a thick layer of earth.
The Sign Explained: Pride Marred
8Then the word of the LORD came unto me, saying,
9Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem.
Jamieson-Fausset-Brown
9. (Le 26:19).
9. (Le 26:19).
10This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing.
Jamieson-Fausset-Brown
10. imagination--rather, "obstinacy."
10. imagination--rather, "obstinacy."
11For 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.
Jamieson-Fausset-Brown
11. (Jr 33:9; Ex 19:5).
glory--an ornament to glory in.
11. (Jr 33:9; Ex 19:5).
glory--an ornament to glory in.
The Bottles Filled with Wine
12Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine?
Jamieson-Fausset-Brown
12. A new image.
Do we not ... know ... wine--The "bottles" are those used in the East, made of skins; our word "hogshead," originally "oxhide," alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said (namely, that they should be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (Jr 25:15; 49:12; Is 51:17, 21, 22; 63:6).
12. A new image.
Do we not ... know ... wine--The "bottles" are those used in the East, made of skins; our word "hogshead," originally "oxhide," alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said (namely, that they should be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (Jr 25:15; 49:12; Is 51:17, 21, 22; 63:6).
13Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David’s throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness.
Jamieson-Fausset-Brown
13. upon David's throne--literally, who sit for David on his throne; implying the succession of the Davidic family (Jr 22:4).
all--indiscriminately of every rank.
13. upon David's throne--literally, who sit for David on his throne; implying the succession of the Davidic family (Jr 22:4).
all--indiscriminately of every rank.
14And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them.
Jamieson-Fausset-Brown
14. dash--(Psa 2:9). As a potter's vessel (Re 2:27).
14. dash--(Psa 2:9). As a potter's vessel (Re 2:27).
Hear Ye, and Give Ear; Be Not Proud
15Hear ye, and give ear; be not proud: for the LORD hath spoken.
Jamieson-Fausset-Brown
15. be not proud--Pride was the cause of their contumacy, as humility is the first step to obedience (Jr 13:17; Psa 10:4).
15. be not proud--Pride was the cause of their contumacy, as humility is the first step to obedience (Jr 13:17; Psa 10:4).
16Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness.
Jamieson-Fausset-Brown
16. Give glory, &c.--Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God.
stumble--image from travellers stumbling into a fatal abyss when overtaken by nightfall (Is 5:30; 59:9, 10; Am 8:9).
dark mountains--literally, "mountains of twilight" or "gloom," which cast such a gloomy shadow that the traveller stumbles against an opposing rock before he sees it (Joh 11:10; 12:35).
shadow of death--the densest gloom; death shade (Psa 44:19). Light and darkness are images of prosperity and adversity.
16. Give glory, &c.--Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God.
stumble--image from travellers stumbling into a fatal abyss when overtaken by nightfall (Is 5:30; 59:9, 10; Am 8:9).
dark mountains--literally, "mountains of twilight" or "gloom," which cast such a gloomy shadow that the traveller stumbles against an opposing rock before he sees it (Joh 11:10; 12:35).
shadow of death--the densest gloom; death shade (Psa 44:19). Light and darkness are images of prosperity and adversity.
The Pulpit Commentary
Explanation of the symbol. Could there be a greater humiliation for Judah and Jerusalem than to be compared to a rotting linen apron? The hard things said of this evil people in Jer_13:10 must of course be understood with the limitations indicated in the note on Jer_9:15, Jer_9:16. Imagination should (as usual) be stubbornness. The explanation in Jer_9:11 is a strong argument for the rendering "apron" (see above, on Jer_9:1).
Here another symbol is introduced—a symbolic phrase rather than a symbolic action. The first symbol referred to the people as a whole; the second represents the fate of the individual members of the people. The words, Thus saith the lord God of Israel, are omitted in the Septuagint, and certainly the form of the following phrase seems hardly worthy of so solemn an introduction. Every bottle. It is an earthenware bottle, or pitcher, which seems from Jer_13:13 to be meant (comp. Isa_30:14), though the Septuagint renders here ἀσκός. The kings that sit upon David's throne; rather, that sit for David upon his throne; i.e. as David's heirs and successors. The plural "kings" is to include all the kings who reigned during the final period of impending ruin. With drunkenness. The effect of the "wine-cup of [the Divine] fury" (Jer_25:15). Dash them one against another. This is merely the development of the figure of the pitchers; not a prediction of civil war. The pitchers, when cast down, must of course fall together into pieces.
An admonition to seize upon the only means of escape.
Give glory, etc. Let your tribute to your King be that of humble submission to his will. The precise application of the phrase must be derived from the context (comp. Jos_7:19; Mal_2:2). Upon the dark mountains; rather, upon mountains of twilight. A "mountain" is an image of a great obstacle (Zec_4:7; Mat_21:21). As Judah is walking along, the hitherto even tenor of his way gives place to huge mountains wrapped in an impenetrable dusk, over which he will stumble and fall if he does not repent in time.
Explanation of the symbol. Could there be a greater humiliation for Judah and Jerusalem than to be compared to a rotting linen apron? The hard things said of this evil people in Jer_13:10 must of course be understood with the limitations indicated in the note on Jer_9:15, Jer_9:16. Imagination should (as usual) be stubbornness. The explanation in Jer_9:11 is a strong argument for the rendering "apron" (see above, on Jer_9:1).
Here another symbol is introduced—a symbolic phrase rather than a symbolic action. The first symbol referred to the people as a whole; the second represents the fate of the individual members of the people. The words, Thus saith the lord God of Israel, are omitted in the Septuagint, and certainly the form of the following phrase seems hardly worthy of so solemn an introduction. Every bottle. It is an earthenware bottle, or pitcher, which seems from Jer_13:13 to be meant (comp. Isa_30:14), though the Septuagint renders here ἀσκός. The kings that sit upon David's throne; rather, that sit for David upon his throne; i.e. as David's heirs and successors. The plural "kings" is to include all the kings who reigned during the final period of impending ruin. With drunkenness. The effect of the "wine-cup of [the Divine] fury" (Jer_25:15). Dash them one against another. This is merely the development of the figure of the pitchers; not a prediction of civil war. The pitchers, when cast down, must of course fall together into pieces.
An admonition to seize upon the only means of escape.
Give glory, etc. Let your tribute to your King be that of humble submission to his will. The precise application of the phrase must be derived from the context (comp. Jos_7:19; Mal_2:2). Upon the dark mountains; rather, upon mountains of twilight. A "mountain" is an image of a great obstacle (Zec_4:7; Mat_21:21). As Judah is walking along, the hitherto even tenor of his way gives place to huge mountains wrapped in an impenetrable dusk, over which he will stumble and fall if he does not repent in time.
17But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD’s flock is carried away captive.
Jamieson-Fausset-Brown
17. hear it--my exhortation.
in secret--as one mourning and humbling himself for their sin, not self-righteously condemning them (Php 3:18).
pride--(see on Jr 13:15; Job 33:17).
flock--(Jr 13:20), just as kings and leaders are called pastors.
17. hear it--my exhortation.
in secret--as one mourning and humbling himself for their sin, not self-righteously condemning them (Php 3:18).
pride--(see on Jr 13:15; Job 33:17).
flock--(Jr 13:20), just as kings and leaders are called pastors.
The Pulpit Commentary
Should all admonitions be in vain, Jeremiah will return (like Samuel, 1Sa_15:35) and give vent to his sorrowful emotion. The Lord's flock. Jehovah is likened to a shepherd (comp. Zec_10:3).
Should all admonitions be in vain, Jeremiah will return (like Samuel, 1Sa_15:35) and give vent to his sorrowful emotion. The Lord's flock. Jehovah is likened to a shepherd (comp. Zec_10:3).
18Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.
Jamieson-Fausset-Brown
18. king--Jehoiachin or Jeconiah.
queen--the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (2Ki 24:8-15).
Humble yourselves--that is, Ye shall be humbled, or brought low (Jr 22:26; 28:2).
your principalities--rather, "your head ornament."
18. king--Jehoiachin or Jeconiah.
queen--the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (2Ki 24:8-15).
Humble yourselves--that is, Ye shall be humbled, or brought low (Jr 22:26; 28:2).
your principalities--rather, "your head ornament."
The Pulpit Commentary
The extent of the calamity shown in individual instances. For the fulfillment, see 2Ki_24:15. After a reign of three months, the young prince and his mother were carried to Babylon. And to the queen; rather, and to the queen-mother (literally, the mistress). It will be noticed that, except in two cases, the names of the mothers of the reigning kings of Judah are scrupulously mentioned in the Books of Kings. This and the title of "mistress" are indications of the high rank they enjoyed in the social system. In the case of Asa, we are told that he removed his mother, Maachah, from her position as "mistress," or queen-mother, on account of her idolatry (1Ki_15:13). The political value of the station is strikingly shown by the ease with which Athaliah, as queen-mother, usurped the supreme authority (2Ki_11:1-21.). From an historical point of view, the "queen-mother" of the Jews is a most interesting personage; she is a relic of the primitive age in which relationship was reckoned with regard to the mother (so with the Accadians, Etruseans, Finns, etc.). It should be added, however, that once (viz. 1Ki_11:19) the same title, "mistress," is applied to the queen-consort. Humble yourselves, sit down; rather, sit down in abase-sent; i.e. take the station suitable for your abased circumstances (comp. Isa_47:1). Your principalities; rather, your head. ornaments.
The extent of the calamity shown in individual instances. For the fulfillment, see 2Ki_24:15. After a reign of three months, the young prince and his mother were carried to Babylon. And to the queen; rather, and to the queen-mother (literally, the mistress). It will be noticed that, except in two cases, the names of the mothers of the reigning kings of Judah are scrupulously mentioned in the Books of Kings. This and the title of "mistress" are indications of the high rank they enjoyed in the social system. In the case of Asa, we are told that he removed his mother, Maachah, from her position as "mistress," or queen-mother, on account of her idolatry (1Ki_15:13). The political value of the station is strikingly shown by the ease with which Athaliah, as queen-mother, usurped the supreme authority (2Ki_11:1-21.). From an historical point of view, the "queen-mother" of the Jews is a most interesting personage; she is a relic of the primitive age in which relationship was reckoned with regard to the mother (so with the Accadians, Etruseans, Finns, etc.). It should be added, however, that once (viz. 1Ki_11:19) the same title, "mistress," is applied to the queen-consort. Humble yourselves, sit down; rather, sit down in abase-sent; i.e. take the station suitable for your abased circumstances (comp. Isa_47:1). Your principalities; rather, your head. ornaments.
19The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive.
Jamieson-Fausset-Brown
19. cities of the south--namely, south of Judea; farthest off from the enemy, who advanced from the north.
shut up--that is, deserted (Is 24:10); so that none shall be left to open the gates to travellers and merchants again [Henderson]. Rather, shut up so closely by Nebuchadnezzar's forces, sent on before (2Ki 24:10, 11), that none shall be allowed by the enemy to get out (compare Jr 13:20).
wholly--literally, "fully"; completely.
19. cities of the south--namely, south of Judea; farthest off from the enemy, who advanced from the north.
shut up--that is, deserted (Is 24:10); so that none shall be left to open the gates to travellers and merchants again [Henderson]. Rather, shut up so closely by Nebuchadnezzar's forces, sent on before (2Ki 24:10, 11), that none shall be allowed by the enemy to get out (compare Jr 13:20).
wholly--literally, "fully"; completely.
The Pulpit Commentary
The rendering of the Authorized Version is substantially right, as the events referred to are obviously future. The tense, however, in the Hebrew, is the perfect—viz. that of prophetic certitude. Jeremiah sees it all in prophetic vision, as if it were actually taking place. The cities of the south; i.e. of the dry, southern country of Judah, called the Negeb—shall be [are] shut up—i.e. blocked up with ruins (as Isa_24:10)—and none shall open them (openeth them), because all Judah will have been carried captive. (For fulfillment, see Jer_34:7.)
Jer_13:20, Jer_13:21
The captivity being still (in spite of the perfect tense) a thing of the future, the prophet can seek to awaken the conscience of the careless under-shepherd by showing how serf-caused is his (or rather her) punishment.
The rendering of the Authorized Version is substantially right, as the events referred to are obviously future. The tense, however, in the Hebrew, is the perfect—viz. that of prophetic certitude. Jeremiah sees it all in prophetic vision, as if it were actually taking place. The cities of the south; i.e. of the dry, southern country of Judah, called the Negeb—shall be [are] shut up—i.e. blocked up with ruins (as Isa_24:10)—and none shall open them (openeth them), because all Judah will have been carried captive. (For fulfillment, see Jer_34:7.)
Jer_13:20, Jer_13:21
The captivity being still (in spite of the perfect tense) a thing of the future, the prophet can seek to awaken the conscience of the careless under-shepherd by showing how serf-caused is his (or rather her) punishment.
20Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock?
Jamieson-Fausset-Brown
20. from ... north--Nebuchadnezzar and his hostile army (Jr 1:14; 6:22).
flock ... given thee--Jeremiah, amazed at the depopulation caused by Nebuchadnezzar's forces, addresses Jerusalem (a noun of multitude, which accounts for the blending of plural and singular, Your eyes ... thee ... thy flock), and asks where is the population (Jr 13:17, "flock") which God had given her?
20. from ... north--Nebuchadnezzar and his hostile army (Jr 1:14; 6:22).
flock ... given thee--Jeremiah, amazed at the depopulation caused by Nebuchadnezzar's forces, addresses Jerusalem (a noun of multitude, which accounts for the blending of plural and singular, Your eyes ... thee ... thy flock), and asks where is the population (Jr 13:17, "flock") which God had given her?
The Pulpit Commentary
Lift up your eyes. The verb is fern. sing; the pronoun (in suffix form) masc. plu,—a clear indication that the person addressed is a collective. Probably the "daughter of Zion" is intended, which, in a certain sense, might be called the "shepherd" or leader of the rest of the nation. From the north. Again this horror of the north as the source of calamity (see on Jer_14:1-22).
Lift up your eyes. The verb is fern. sing; the pronoun (in suffix form) masc. plu,—a clear indication that the person addressed is a collective. Probably the "daughter of Zion" is intended, which, in a certain sense, might be called the "shepherd" or leader of the rest of the nation. From the north. Again this horror of the north as the source of calamity (see on Jer_14:1-22).
21What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?
Jamieson-Fausset-Brown
21. captains, and as chief--literally, "princes as to headship"; or "over thy head," namely, the Chaldeans. Rather, translate, "What wilt thou say when God will set them (the enemies, Jr 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 Jr 2:18, 36; 2Ki 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.
21. captains, and as chief--literally, "princes as to headship"; or "over thy head," namely, the Chaldeans. Rather, translate, "What wilt thou say when God will set them (the enemies, Jr 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 Jr 2:18, 36; 2Ki 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.
The Pulpit Commentary
What wilt thou say, etc.? The rendering of the verse is uncertain, though the Authorized Version undoubtedly requires correction. The alternatives are, What wilt thou say when he shall appoint over thee (but thou thyself hast trained them against thee) familiar friends as thy head? and, What wilt thou say when he shall appoint over thee those whom thou hast taught thy familiar friends as thy head? The rendering "familiar friends" is justified by Psa_55:13; Pro_16:28; Pro_17:9; Mic_7:5. The "captains" of Authorized Version, or rather "tribal chiefs," is unsuitable.
What wilt thou say, etc.? The rendering of the verse is uncertain, though the Authorized Version undoubtedly requires correction. The alternatives are, What wilt thou say when he shall appoint over thee (but thou thyself hast trained them against thee) familiar friends as thy head? and, What wilt thou say when he shall appoint over thee those whom thou hast taught thy familiar friends as thy head? The rendering "familiar friends" is justified by Psa_55:13; Pro_16:28; Pro_17:9; Mic_7:5. The "captains" of Authorized Version, or rather "tribal chiefs," is unsuitable.
Can the Ethiopian Change His Skin?
22And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare.
Jamieson-Fausset-Brown
22. if thou say--connecting this verse with "What wilt thou say" (Jr 13:21)?
skirts discovered--that is, are thrown up so as to expose the person (Jr 13:26; Is 3:17; Na 3:5).
heels made bare--The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.
22. if thou say--connecting this verse with "What wilt thou say" (Jr 13:21)?
skirts discovered--that is, are thrown up so as to expose the person (Jr 13:26; Is 3:17; Na 3:5).
heels made bare--The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.
The Pulpit Commentary
Thy heels made bare; rather, treated with violence. The fate held out to the daughter of Zion (trained to walk about with "tinkling ornaments," Isa_2:18) is to plod wearily along with bare feet (comp. Isa_47:1).
Thy heels made bare; rather, treated with violence. The fate held out to the daughter of Zion (trained to walk about with "tinkling ornaments," Isa_2:18) is to plod wearily along with bare feet (comp. Isa_47:1).
23Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
Jamieson-Fausset-Brown
23. Ethiopian--the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (Jr 13:24).
23. Ethiopian--the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (Jr 13:24).
24Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness.
Jamieson-Fausset-Brown
24. (Psa 1:4).
by the wind--before the wind.
of the wilderness--where the wind has full sweep, not being broken by any obstacle.
24. (Psa 1:4).
by the wind--before the wind.
of the wilderness--where the wind has full sweep, not being broken by any obstacle.
The Pulpit Commentary
As the stubble. "The word means not what we call stubble, but the broken straw which had to be separated from the wheat after the corn had been trampled out by the oxen. Sometimes it was burnt as useless; at other times left to be blown away by the wind coming from the desert, on which see Jer_4:11; Job_1:19" (Payne Smith).
As the stubble. "The word means not what we call stubble, but the broken straw which had to be separated from the wheat after the corn had been trampled out by the oxen. Sometimes it was burnt as useless; at other times left to be blown away by the wind coming from the desert, on which see Jer_4:11; Job_1:19" (Payne Smith).
25This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.
Jamieson-Fausset-Brown
25. portion of thy measures--the portion which I have measured out to thee (Job 20:29; Psa 11:6).
falsehood--(Jr 13:27), false gods and alliances with foreign idolaters.
25. portion of thy measures--the portion which I have measured out to thee (Job 20:29; Psa 11:6).
falsehood--(Jr 13:27), false gods and alliances with foreign idolaters.
The Pulpit Commentary
The portion of thy measures; i.e. thy measured portion. But it is probably safer to render, the portion of thy garment, the upper garment being used instead of a bag to hold anything (comp. Rth_3:15; 2Ki_4:39). In falsehood; i.e. in false gods (Jer_16:19).
The portion of thy measures; i.e. thy measured portion. But it is probably safer to render, the portion of thy garment, the upper garment being used instead of a bag to hold anything (comp. Rth_3:15; 2Ki_4:39). In falsehood; i.e. in false gods (Jer_16:19).
26Therefore will I discover thy skirts upon thy face, that thy shame may appear.
Jamieson-Fausset-Brown
26. discover ... upon thy face--rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (Na 3:5). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (La 1:8).
26. discover ... upon thy face--rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (Na 3:5). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (La 1:8).
The Pulpit Commentary
Therefore will I, etc. But the Hebrew is much more forcible, "And I also," etc; implying, as Calvin remarks (comp. Pro_1:26), a certain retaliation. Upon thy face; an allusion to Nah_3:5.
Therefore will I, etc. But the Hebrew is much more forcible, "And I also," etc; implying, as Calvin remarks (comp. Pro_1:26), a certain retaliation. Upon thy face; an allusion to Nah_3:5.
27I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?
Jamieson-Fausset-Brown
27. neighings--(Jr 5:8), image from the lust of horses; the lust after idols degrades to the level of the brute.
hills--where, as being nearer heaven, sacrifices were thought most acceptable to the gods.
wilt thou not ... ? when--literally, "thou wilt not be made clean after how long a time yet." (So Jr 13:23). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see Jr 32:17; Lu 18:27.
27. neighings--(Jr 5:8), image from the lust of horses; the lust after idols degrades to the level of the brute.
hills--where, as being nearer heaven, sacrifices were thought most acceptable to the gods.
wilt thou not ... ? when--literally, "thou wilt not be made clean after how long a time yet." (So Jr 13:23). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see Jr 32:17; Lu 18:27.
The Pulpit Commentary
I have seen, etc. The Hebrew is again more forcible than the English. It runs, "Thine adulteries and thy neighings," etc. l (this is an exclamation as it were; then more reflectively)," I have seen thine abominations." Neighings; i.e. passionate craving for illegitimate objects of worship (comp. Jer_2:24, Jer_2:25; Jer_5:8). In the fields. The Hebrew has the singular. The "field," as usual, means the open country. Wilt thou not, etc.? rather, How long ere thou be made clean? In Jer_13:23 the prophet had vehemently declared his people to be incorrigible. But, like the tender Hoses, he cannot continue to hold such gloomy thoughts; surely Israel, God's people, must eventually be "made clean!" But this can only be as the result of judicial affliction, and these afflictions will be no slight or transient ones.
I have seen, etc. The Hebrew is again more forcible than the English. It runs, "Thine adulteries and thy neighings," etc. l (this is an exclamation as it were; then more reflectively)," I have seen thine abominations." Neighings; i.e. passionate craving for illegitimate objects of worship (comp. Jer_2:24, Jer_2:25; Jer_5:8). In the fields. The Hebrew has the singular. The "field," as usual, means the open country. Wilt thou not, etc.? rather, How long ere thou be made clean? In Jer_13:23 the prophet had vehemently declared his people to be incorrigible. But, like the tender Hoses, he cannot continue to hold such gloomy thoughts; surely Israel, God's people, must eventually be "made clean!" But this can only be as the result of judicial affliction, and these afflictions will be no slight or transient ones.
THE HOLY BIBLE
Jeremiah
Chapter 13
Translated out of the original tongues, and with the former translations diligently compared and revised.
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