Jeremiah 13:3–27

Jeremiah 13:10 10. This 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. 10. Populus hic malus [73] renuentes audire verba mea, ambulantes in pravitate cordis sui; et ambulant post deos alienos ut serviant ipsis et adorent ipsos; eterunt (collectivum nomen populi est singulare) tanquam baltheus hic, quiad nihilum prodest (qui ad quiquam non est utilis) The Prophet said, according to what we observed yesterday, that the people would be like the belt which he had hidden in a hole and found putrified: but now the cause is expressed why God had resolved to treat them with so much severity. He then says that he would be an avenger, because the Jews had refused to obey his voice, and preferred their own inventions in walking after the hardness, or the wickedness of their own heart We hence see that the cause of this calamity was, that the people had rejected the teaching of the prophets. This indeed was far more grievous than if they had fallen away through mistake or ignorance, as we often see that men go miserably astray when the teaching of the truth is taken away. But when God shews the way, and prescribes what is right, when by his servants he exhorts his people, it is an inexcusable hardness if men repudiate such a kindness. But as this subject has been elsewhere largely treated, I shall only touch on it now briefly. We see then that God threatens his people with extreme calamity, because they would not. bear to be taught by his prophets. Then he adds, that they had walked after the wickedness of their own heart, and had walked after foreign gods He in the first place complains that they had been so refractory as to prefer to obey their own impious inclinations than to be ruled by good and salutary counsels. But it was necessary to specify their crime; for had the Prophet only spoken of their hardness, they might have had their objections ready at hand; but when he said that they had walked after foreign gods, there was no longer any room for evasion. The word to walk has a reference to a way. This metaphor has indeed a relation to something else; for men are not wont to take a course without going somewhere, we must therefore have some end in view when we walk along any way. Now, there is to be understood here a contrast, that the people despised the way pointed out to them by God, and that they had preferred to follow their own errors. God was ready to guide the Jews; by his own law; but they chose rather, as I have said, to abandon themselves to their own errors, as it were designedly. He says, that they had walked after alien gods, that they might serve them, and prostrate themselves before them; for such is the meaning of the last verb. The Prophet no doubt repeats the same thing, for to serve is not only to obey, but also to worship. And hence is refuted that folly of the Papists, who imagine that worship (duliam) is not inconsistent with true religion; for they say that service (latriam) is due only to God, but that worship may be given to angels, to statues, or to dead men, as though God, forsooth! in condemning superstitions, did not use the word vd obed, to serve. It hence follows that it is extremely ridiculous to devise two sorts of worship, one peculiar to God, and another common to angels as well as to men and dead idols. We now understand the import of this verse: the Prophet draws this conclusion, that the Jews would become like a useless or a putrefied belt. It afterwards follows -- Footnotes: [73] These words are in the Septuagint and the Vulgate put in apposition with the last words of the preceding verse; but in the Syriac and Targum they form the nominative case to the verb "shall be," as in our version, near the end of the verse, the v before it being omitted; but the simpler mode of construction is to consider the substantive verb, is, to be understood in the first clause; then the whole verse would run thus, -- This is a wicked people, Who refuse to hear my words, Who walk in the resolutions of their own heart, And walk after foreign gods, To serve them and to bow down to them; And they shall be as this girdle, Which will not be good for anything. On "the resolutions," see [4]vol. 1. "For anything," the kl here evidently means "anything," as it means in some other places "any," or any one -- Ed.

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 Isa 7:19) [GROTIUS].

Jeremiah 13:11 11. For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; 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. 11. Quia sicut adhaeret (vel, conjunctus est) baltheus renibus viri, sic conjunxeram (vel, conjunxi) mihi totam domuni Israel, et totam domum Jehudah, dicit Jehova, ut esset mihi in populum et in nomen et in laudem et in decus; et non audierunt. He confirms what we noticed yesterday, -- that the Jews entertained a foolish confidence, and promised themselves perpetual happiness, because God had chosen them as his people. This indeed would have been a perpetual glory to them, had they not violated their pledged faith; but their defection rendered void God's covenant as far as they were concerned: for though God never suffered his faithfulness to fail, however false and perfidious they were, yet the adoption from which they had departed availed them nothing. But as they thought it an unalienable defense, the Prophet again repeats that they had been indeed adorned with singular gifts, but that, as they had not remained faithful, they would be deprived of them. He indeed says, by way of concession, As a belt cleaves to the loins of man, so also have I joined to myself the house of Israel; for given to them is what they claimed. But at the same time, he reminds them that they only swelled with wind; for the less tolerable was their impiety, because they were so ungrateful to God. What, indeed, could have been more base or less excusable, than when those whom God had favored with so much honor rejected his bounty? Jeremiah then concedes to them what they proudly boasted of; but he retorts it on their own heads, and shews how they deserved a heavier judgment, as they had despised so many of God's blessings. We said yesterday that. the people is elsewhere compared to a crown and a diadem, as though God had declared that nothing was more precious to him than the children of Abraham. But the same thing is now expressed in other words, -- that he had prepared them for himself as a girdle, that they might be his people This was indeed a great dignity; but what follows exceeds it, -- that they might be to me a name, that is, that I might be celebrated by them; for it was his will to be called the God of Israel. What likeness there is between God and men! And yet, as though descending from his celestial glory, he united to himself the seed of Abraham, that he might also bind them to himself. The election of God was therefore like a bond of mutual union, so that he might not be separated from his people. Hence he says that they had been thus joined to him, that they might be for a name, and also for a praise and glory [74] Though these words are nearly of the same meaning, yet no doubt they are put together for the sake of amplification. God, therefore, intended to exaggerate more fully the sin of the people, by saying that he had done so much for them, in order that he might be celebrated by them, and that his praise and his glory might dwell among them. He at last adds, They have not heard Had God only commanded what he might have justly required, not to obey his authority would have been an inexcusable wickedness in the people; but as he had so freely offered himself and all other things to them, what a base and detestable ingratitude it was in them to reject blessings so many and so valuable? We hence see that the mouths of the Jews are here completely closed, so that they could not expostulate with God, and complain that he was too rigid, for they had in an extreme degree provoked his wrath, having not only rejected his yoke, but also refused his offered favors. It follows -- Footnotes: [74] "Name" means here renown; "praise," celebrity or commendation; and "glory," ornament, decoration, or beauty. The three words are found together, though not in exactly the same order, in Deuteronomy 26:19. There the order is, praise, name, and honor, which is rendered here "glory." See Isaiah 43:21; Isaiah 61:11; Isaiah 63:12. -- Ed.

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.

Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, Jer 13:1, Jer 13:2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, Jer 13:11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (Jer 13:4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, Jer 13:7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Eze 8:3) and thence back to Chaldea (Eze 11:24); and the explanation of this sign is given only to the prophet himself (Jer 13:8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Jos 1:4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign. II. The thing signified by this sign. The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, Jer 13:9-11. 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.

[19] Jer. xiii. 11. “For as a 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.” As the body of a man is incomplete and defective without his garment, so does Christ look on himself as incomplete without his church.

And the word of the Lord,.... The Targum is, "the word of prophecy from before the Lord:'' came unto me the second time, saying; what distance of time there was between this order and the former is not known.

Take the girdle which thou hast got, which is upon thy loins,.... Either he is bid to take it off his loins, on which it was; or to go with it on them; seeing the taking it off does not seem absolutely necessary; and go with it to the place directed to in the following words: and arise, go to Euphrates, and hide it there in a hole of the rock; by the river side, where the waters, coming and going, would reach and wet it, and it drying again, would rot the sooner. This signifies the carrying of the Jews captive to Babylon, by which city the river Euphrates ran, and the obscure state and condition they would be in there; and where all their pride and glory would be marred, as afterwards declared.

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 Chaldea to Jerusalem, and from thence to Chaldea again, Ezekiel 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.

And it came to pass after many days,.... When the girdle had lain long in the hole, by the side of Euphrates; this denotes the length of the Babylonish captivity, which was seventy years: that the Lord said unto me, arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there; which may denote the return of these people from captivity, according to the prophecy of Jeremiah; see Jeremiah 25:11, though this seems to be visionally done, in order to express the wretched state and condition these people were in; either before the captivity, which was the cause of it; or at their return from it, when they were no better for it.

Then I went to Euphrates,.... In a vision; this is the second journey, of which See Gill on Jeremiah 13:5, and digged; the hole, in process of time, being stopped up with soil or sand, that were thrown up over it; this digging was in a visionary way; see Ezekiel 8:8, and took the girdle from the place where I had hid it; which he knew again by some token or another: and, behold, the girdle was marred; or "corrupted" (q); it was become rotten by the washing of the water over it, and its long continuance in such a place: it was profitable for nothing; it could not be put upon a man's loins, or be wore any more; nor was it fit for any other use, it was so sadly spoiled and so thoroughly rotten. It is in the Hebrew text, "it shall not prosper to all" (r) things; that is, not "to anything" (s), as many render it. (q) "corruptum erat", Munster, Montanus, Schmidt; "computruerat", Pagninus. (r) "non proficiet omnibus", Vatablus. (s) "Non prosperabitur cuiquam", Montanus; "ad ullam rem", Junius & Tremellius, Piscator.

Then the word of the Lord came unto me, saying. Or the word of prophecy from before the Lord, as the Targum; and now follows the application of this sign to the thing signified, and the whole intention of it is opened.

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 Chaldeans; 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.

This evil people, which refuse to hear my words,.... Sent by the prophets, to whom they turned a deaf ear; and though they pressed them, and importunately desired them to give them a hearing, they refused it; and this showed them to be a bad people, very degenerate and wicked; and which further appears by what follows: which walk in the imagination of their heart; which was evil, stubborn, and rebellious, see Jeremiah 7:24, and walk after other gods, to serve them, and to worship them; went to Egypt and Assyria to pay their adoration to those who were not by nature gods; and this was the cause of their ruin and destruction: shall even be as this girdle, which is good for nothing: as they were corrupt in their practices, and were become useless and unserviceable to God; so they would be carried captive into a foreign country, where they would be inglorious, and unprofitable, uncomfortable in themselves, and of no use to one another.

For as the girdle cleaveth to the loins of a man,.... Being girt tight unto him: so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah; whom he chose above all people, and caused to approach unto him, and dwell in his courts; whom he favoured with his presence, and encouraged them to follow after him, and cleave to him in faith and affection, and with full purpose of heart; so that they were a people near unto him as a man's girdle is to his loins: and the end of this was, and would have been, had they continued so, that they might be unto me for a people; his own people, a special and peculiar people above all others, peculiarly favoured and blessed by him, and continue so, and in the enjoyment of all good things: and for a name, and for a praise, and for a glory; for a famous and renowned people, that should be to the praise and glory of God, and an honour to him, and an ornament to the profession of him; whereas they were the reverse: but they would not hear; the words of the Lord, nor obey his voice; but served other gods, departed from the Lord, to whom they should have cleaved, and so became like this rotten girdle.

(Lev 26:19).

imagination--rather, "obstinacy."

(Jer 33:9; Exo 19:5). glory--an ornament to glory in.

Jeremiah 13:12-14 12 Therefore 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? 12. Dices etiam illis (hoc est, annuntiabis) hunc sermonem, Sic dicit Jehova, Deus Israel, Omnis lagena (alii vertunt, utrem, sed hoc loco parum interest, omnis ergo lagena) implebitur vino: et dicent tibi, An non sciendo scimus (hoc est, An nesciendo non scimus) quod omnis lagena implebitur vino? 13. Then 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. 13. Tunc dices illis, Sic dicit Jehova, Ecce ego implens (vel, impleo) omnes habitatores terrae hujus, et omnes reges qui sedent pro Davidae super solium ejus, et sacerdotes et prophetas, et omnes incolas Jerosolymae ebrietate. 14. And 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. 14. Et collidam eos (alii vertunt, dispergam; proprie significat violenter disjicere; hic apte reddetur collidere; collidam ergo) quenque ad fratrem suum et patres et filios simul, dicit Jehova; non parcam et non ero propitius, (idem significant, sunt synonyma) et non miserabor a perdendo (hoc est, quin perdam) ipsos. The Prophet denounces here by another similitude the vengeance of God, for he says that all would be filled with drunkenness: but he is bidden at first simply to set before them the metaphor, Every bottle, or flagon, he says, shall be filled with wine The word rvl, ubel, means a bladder; but the word bottle is more suitable here. [75] Bladders were wont in those countries to be filled with water and with wine, as the custom is still in the east; as we see at this day that oil is put in bladders and thus carried, so bladders are commonly used there to carry water and wine; but as it is added, I will dash them against one another, it is better to use the word bottles, or flagons. This general statement might have appeared to be of no weight; for what instruction does this contain, "Every bottle shall be filled with wine?" It is like what one might say, -- that a tankard is made to carry wine, and that bowls are made for drinking: this is well known, even to children. And then it might have been said that this was unworthy of a prophet. "Eh! what dost thou say? Thou sayest that bottles are the receptacles of wine, even as a hat is made to cover the head, or clothes to keep off the cold; but thou seemest to mock us with childish trifles." We also find that the Prophet's address was thus objected to, for they contemptuously and proudly answered, "What! do we not know that bottles are prepared for the purpose of preserving wine? But what dost thou mean? Thou boastest of the inspiration of the Holy Spirit: how strange is this? Thou art, like an angel come down from heaven; thou pretendest the name of God, and professest to have the authority of a prophet; now, what does this mean, that bottles are filled with wine?" But it was God's particular object thus to rouse the people, who were asleep in their delusions, and who were also by no means attentive to spiritual instruction. It was then his purpose to shew, by the most trifling, and as it were by frivolous things, that they were not possessed of so much clear-sightedness as to perceive even that which was most evident. They indeed, all knew that bottles were made for wine; but they did not understand that they were the bottles, or were like bottles. We have indeed said that they were inflated with so much arrogance that they seemed like hard rocks; and hence was their contempt of all threatenings, because they did not consider what they were. The Prophet then says that they were like bottles; though God had indeed chosen them for an excellent use, yet, forgetful of their frailty, they had marred their own excellency, so that they were no longer of any use, except that God would inebriate them with giddiness and also with calamities. We hence see why God had commanded a general truth to be here announced which was received with indifference and contempt; it was, that an opportunity might be given to the Prophet to touch to the quick those stupid men to whom their own state was wholly unknown. It had been said that they were like mountains, because they had as their foundation the free election of God; but as they had in them no firmness and no constancy of faith, but had decayed, their glory had as it were melted away; and though they still retained an outward appearance, yet they were like brittle vessels; and so their fragility is here better expressed by the Prophet than if, in a plain sentence, he had said, "As a bottle is filled with wine, so will the Lord fill you with drunkenness." Had he thus spoken, there would not have been so much force in the prediction; but when they answered with disdain, "This is known even to children," they were then told what more sensibly touched them, -- that they were like bottles. [76] It may now be asked, What was this drunkenness which the Prophet announces? It may be understood in two ways, -- either that God would give them up to a reprobate mind, -- or that he would make them drunk with evils and calamities; for when God deprives men of a right mind, it is to prepare them for extreme vengeance. But the Prophet seems to have something further in view -- that this people would be given up to the most grievous evils, which would wholly fill them with amazement. Yet it appears from the context that the former evil is intended here; for he says, I will dash them one against another, every one against his brother, even the fathers and sons together; and thus they were all to be broken as it were in pieces. God then not only points out the calamity which was nigh the Jews, but also the manner of it; that is, that every one would draw his own brethren to ruin, as though they inflicted wounds on one another. But God says first generally, I will fill all the inhabitants of the land with drunkenness, and then he explains the effect, such as I have stated. But he afterwards speaks of the whole people, including the kings, priests, and prophets, so that he excepts no order of men, however honorable; and this express mention of different orders was altogether necessary, for kings thought that they ought not to have been blended with the common people. The priests also regarded themselves as sacred, and a similar pride possessed the false prophets. But Jeremiah includes them all, without exception, in the same bundle, as though he had said, -- "The majesty of kings shall not deliver them from God's judgment, nor shall the priests be safe on account of their dignity, nor shall it avail the false prophets to boast of that noble and illustrious office which they discharge." This prediction was no doubt regarded as very unjust; for we know with what high commendations God had spoken of the kingdom of David. As to the priesthood, we also know that it was a type of the priesthood of Christ, and also that the whole tribe of Levi was counted sacred to God. It could not therefore be but that Jeremiah must have greatly exasperated the minds of all by thus threatening kings as well as priests. But we hence gather, -- that there is nothing so high and so illustrious on earth, which ought not to be made to submit, when the power and glory of God, and the authority of celestial truth, are to be vindicated. Whatever then is precious and excellent in the world must come to nothing, if it derogates even in the least degree from the glory of God or from the authority of his truth: and yet kings and priests dared to oppose the word of God. No wonder then, that the Prophet should thrust them down from their elevations and compare them to bottles: he thus treads under foot that frail glory by which they sought to obscure God himself. And as the name of David was, as it were, sacred among that people, in order to shake off this vain confidence, the Prophet says, -- "Though kings sit on the throne of David and be his successors and posterity, yet God will not spare them." [77] And hence also it appears how foolishly the Papal clergy at this day bring forward against us their privileges and their dignity. Doubtless, whatever these unprincipled men may claim for themselves, they cannot yet make themselves equal to the Levitical priests: and yet we see that it availed them nothing, that God had set them apart for himself, because they had abused their power. There is, therefore, no reason for the Pope and his clergy, the very filth of the world, to be at this day so proud. We now perceive the design of the words, when mention is made of kings, priests, and prophets. It must, however, be observed, that, he does not speak here of faithful prophets, but of those who wore the mask, while yet they brought nothing but chaff instead of wheat, as we shall hereafter see. He then uses the word prophets in an improper sense, for he applies it to false teachers, as we do at this day, when we speak of those savages who boast that they are bishops and prelates and governors: we indeed concede to them these titles, but it does not follow that they justly deserve to be counted bishops, though they are so called. In the same way then does Jeremiah speak here of those who were called prophets, who yet were wholly unworthy of the office. He then speaks of the collision to which we have referred, -- I will cause them to tear or break one another in pieces. Some render the word "scatter;" but scattering does by no means comport with the words, every one, against his brother, etc. [78] We hence see that the meaning is much more suitable when we render the words, I will dash them, every one against his brother, and then, even the fathers and the sons together; so that they might tear one another by a mutual conflict. And hence, as I have said, Jeremiah not only foretells the destruction of the people, but also points out the manner of it; for they would become so void of common prudence, that they would willfully destroy one another, as though they were given up to mutual slaughter. They gloried, we know, in their number, but the Prophet shews that this would be no protection to them, but, on the contrary, the cause of their ruin; for the Lord would so blind them, that they would fight with one another, and thus perish without any foreign enemy. He then adds, I will not spare, I will not spare, [79] I will not have mercy He repeats three times that he would not be propitious to them. It would have been sufficient to declare this once, were they so teachable and attentive as really to consider the threatenings announced to them; but being so torpid as they were, it was necessary to repeat the same thing often; not as though there was anything ambiguous or obscure in the message itself, but because hardly any vehemence was sufficient to rouse hearts so obstinate. We hence see why the Prophet repeated the same thing so often. He, however, does not employ words uselessly: whenever God repeats the promises of his favor, he does not utter words heedlessly and without reason; but since he sees that there is in us so much dulness, that one promise is not sufficient, he confirms it by repetitions; so also when he sees that men, owing to their stupidity, cannot be moved nor terrified by his threatenings, he repeats them, that they may have more weight. He in short declares, that it was all over with that people, so that he does not now call the wicked and the rebellious to repentance, but speaks to them as to men past remedy. This is the meaning. And he adds, Until I shall consume them [80] This refers to the whole body of the people. God, in the meantime, still preserved, in a wonder…

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 (Jer 25:15; Jer 49:12; Isa 51:17, Isa 51:21-22; Isa 63:6).

upon David's throne--literally, who sit for David on his throne; implying the succession of the Davidic family (Jer 22:4). all--indiscriminately of every rank.

[178] Jer. xiii. 12. “Therefore 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?” which’ denotes, bottles were made, prepared to be filled with wine; they are fitted for it; you tell us no news in saying so: but so are wicked men vessels fitted to be filled with the wine of God’s wrath, as bottles are fitted to be filled with wine: they are vessels of wrath filled to destruction.

Therefore thou shalt speak unto them this word,.... The following parable: thus saith the Lord God of Israel; what was to be said is prefaced with these words, to show that it was not a trifling matter, but of moment and importance, and not to be slighted and despised as it was: every bottle shall be filled with wine; meaning every inhabitant of Judea and Jerusalem, comparable to bottles or earthen vessels, as the Jewish writers interpret it, for their being empty of all that is good, and for their frailty and brittleness being liable to be broke to pieces, and to utter ruin and destruction; these are threatened to be "filled with wine"; not literally taken, such as they loved; though there may be an allusion to their intemperance, and so this is a just retaliation for their sins; but figuratively, with the wine of divine wrath; and their being filled with it denotes the greatness of the calamities which should come upon them, and be around them on all sides: and they shall say unto thee; upon hearing the above, and by way of reply to it: do we not certainly know; or, "knowing do we not know" (u); can we be thought to be ignorant of this, that every bottle shall be filled with wine? every child knows this; what else are bottles made for? is this the errand thou art sent on by the Lord? and is this all the knowledge and information that we are to have by thy prophesying? or what dost thou mean by telling us that which we and everybody know? what is designed by this? surely thou must have another meaning in it than what the words express. (u) "an sciendo non scimus", Pagninus, Vatablus, Schmidt.

Then shall thou say unto them,.... Explaining the above words: thus saith the Lord, behold, I will fill all the inhabitants of this land; this is the application of the parable, and shows that by every bottle is meant every inhabitant of Judea: even the kings that sit upon David's throne; or, "that sit for David on his throne" (w); that succeed him one after another; more kings may be meant than one, as Jehoiakim and Zedekiah; or the present reigning king, and the princes of the brood, are designed; who, though of David's family, and on his throne, yet this could not secure them from the calamity threatened: and the priests; who ministered in holy things; their sacred office and function would not preserve them from ruin: and the prophets; the false prophets, as the Targum, that prophesied smooth things, and prophesied them peace and safety, these should be involved in the common destruction: and all the inhabitants of Jerusalem with drunkenness; with tribulation, as the Targum interprets it; and adds, "and shall be like a drunken man;'' giddy, stupid, unable to help themselves, or to advise one another. (w) "sedentes Davidi", Montanus, Schmidt, Cocceius; "pro David", Pagninus, Calvin, Junius & Tremellius.

And I will dash them one against another,.... As drunken men fall foul on one another, and quarrel and fight; or in allusion to bottles and earthen vessels they are before compared to; and may denote the internal broils and contentions among themselves, that instead of assisting each other in their distress, they would be destroying one another; which was notorious in the last siege of Jerusalem: even the fathers and the sons together, saith the Lord; no relation, nor even age nor sex, being regarded: I will not pity, nor spare, nor have mercy, but destroy them: the Lord's hand was in all this; everything was by his permission, and according to his will; he would not prevent the enemy's invading, besieging, and taking them, nor hinder themselves from destroying one another; but suffer a general calamity to come upon them, without showing the least mercy to them, so great were their sins, and such the provocation.

dash-- (Psa 2:9). As a potter's vessel (Rev 2:27).

Here 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 Chaldeans; 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 char…

Here is, I. Ruin threatened as before, that the Jews shall go into captivity, and fall under all the miseries of beggary and bondage, shall be stripped of their clothes, their skirts discovered for want of upper garments to cover them, and their heels made bare for want of shoes, Jer 13:22. Thus they used to deal with prisoners taken in war, when they drove them into captivity, naked and barefoot, Isa 20:4. Being thus carried off into a strange country, they shall be scattered there, as the stubble that is blown away by the wind of the wilderness, and nobody is concerned to bring it together again, Jer 13:24. If the stubble escape the fire, it shall be carried away by the wind. If one judgment do not do the work, another shall, with those that by sin have made themselves as stubble. They shall be stripped of all their ornaments and exposed to shame, as harlots that are carted, Jer 13:26. They made their pride appear, but God will make their shame appear; so that those who have doted on them shall be ashamed of them. II. An enquiry made by the people into the cause of this ruin, Jer 13:22. Thou wilt say in thy heart (and God knows how to give a proper answer to what men say in their hearts, though they do not speak it out; Jesus, knowing their thoughts, replied to them, Mat 9:4), Wherefore came these things upon me? The question is supposed to come into the heart, 1. Of a sinner quarrelling with God and refusing to receive correction. They could not see that they had done any thing which might justly provoke God to be thus angry with them. They durst not speak it out; but in their hearts they thus charged God with unrighteousness, if he had laid upon them more than was meet. They seek for the cause of their calamities, when, if they had not been willfully blind, they might easily have seen it. Or, 2. Of a sinner returning to God. If there come but a penitent thought into the heart at any time (saying, What have I done? Jer 8:6, wherefore am I in affliction? why doth God contend with me?) God takes notice of it, and is ready by his Spirit to impress the conviction, that, sin being discovered, it may be repented of. III. An answer to this enquiry. God will be justified when he speaks and will oblige us to justify him, and therefore will set the sin of sinners in order before them. Do they ask, Wherefore come these things upon us? Let them know it is all owing to themselves. 1. It is for the greatness of their iniquities, Jer 13:22. God does not take advantage against them for small faults; no, the sins for which he now punishes them are of the first rate, very heinous in their own nature and highly aggravated - for the multitude of thy iniquity (so it may be read), sins of every kind and often repeated and relapsed into. Some think we are more in danger from the multitude of our smaller sins than from the heinousness of our greater sins; of both we may say, Who can understand his errors? 2. It is for their obstinacy in sin, their being so long accustomed to it that there was little hope left of their being reclaimed from it (Jer 13:23): Can the Ethiopian change his skin, that is by nature black, or the leopard his spots, that are even woven into the skin? Dirt contracted may be washed off, but we cannot alter the natural colour of a hair (Mat 5:36), much less of the skin; and so impossible is it, morally impossible, to reclaim and reform these people. (1.) They had been long accustomed to do evil. They were taught to do evil; they had been educated and brought up in sin; they had served an apprenticeship to it, and had all their days made a trade of it. It was so much their constant practice that it had become a second nature to them. (2.) Their prophets therefore despaired of ever bring them to do good. This was what they aimed at; they persuaded them to cease to do evil and learn to do well, but could not prevail. They had so long been used to do evil that it was next to impossible for them to repent, and amend, and begin to do good. Note, Custom in sin is a very great hindrance to conversion from sin. The disease that is inveterate is generally thought incurable. Those that have been long accustomed to sin have shaken off the restraint of fear and shame; their consciences are seared; the habits of sin are confirmed; it pleads prescription; and it is just with God to give those up to their own hearts' lusts that have long refused to give themselves up to his grace. Sin is the blackness of the soul, the deformity of it; it is its spot, the discolouring of it; it is natural to us, we were shapen in it, so that we cannot get clear of it by any power of our own. But there is an almighty grace that is able to change the Ethiopian's skin, and that grace shall not be wanting to those who in a sense of their need of it seek it earnestly and improve it faithfully. 3. It is for their treacherous departures from the God of truth and dependence on lying vanities (Jer 13:25): "This is thy lot, to be scattered and driven away; this is the portion of thy measures from me, the punishment assigned thee as by line and measure; this shall be thy share of the miseries of this world; expect it, and think not to escape it: it is because thou hast forgotten me, the favours I have bestowed upon thee and the obligations thou art under to me; thou hast no sense, no remembrance, of these." Forgetfulness of God is at the bottom of all sin, as the remembrance of our Creator betimes is the happy and hopeful beginning of a holy life. "Having forgotten me, thou hast trusted in falsehood, in idols, in an arm of flesh in Egypt and Assyria, in the self-flatteries of a deceitful heart." Whatever those trust to that forsake God, they will find it a broken reed, a broken cistern. 4. It is for their idolatry, their spiritual whoredom, that sin which is of all sins most provoking to the jealous God. They are exposed to a shameful calamity (Jer 13:26) because they have been guilty of a shameful iniquity and yet are shameless in it (Jer 13:27): "I have seen thy adulteries (thy inordinate fancy for strange gods, which thou hast been impatient for the gratification of, and hast even neighed after it), even the lewdness of thy whoredoms, thy impudence and insatiableness in them, thy eager worshipping of idols on the hills in the fields, upon the high places. This is that for which a woe is denounced against thee, O Jerusalem! nay, and many woes." IV. Here is an affectionate expostulation with them, in the close, upon the whole matter. Though it was adjudged next to impossible for them to be brought to do good (Jer 13:23), yet while there is life there is hope, and therefore still he reasons with them to bring them to repentance, Jer 13:27. 1. He reasons with them concerning the thing itself: Wilt thou not be made clean? Note, It is the great concern of those who are polluted by sin to be made clean by repentance, and faith, and a universal reformation. The reason why sinners are not made clean is because they will not be made clean; and herein they act most unreasonably: "Wilt thou not be made clean? Surely thou will at length be persuaded to wash thee, and make thee clean, and so be wise for thyself." 2. Concerning the time of it: When shall it once be? Note, It is an instance of the wonderful grace of God that he desires the repentance and conversion of sinners, and thinks the time long till they are brought to relent; but it is an instance of the wonderful folly of sinners that they put that off from time to time which is of such absolute necessity that, if it be not done some time, they are certainly undone for ever. They do not say that they will never be cleansed, but not yet; they will defer it to a more convenient season, but cannot tell us when it shall once be.

Jeremiah 13:15-16 15 Hear ye, and give ear; be not proud: for the LORD hath spoken. 15 Audite et auscultate; ne elevemini, quia Jehova loquutus est. 16 Give 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. 16. Date Jehovae Deo vestro gloriam priusquam obtenebrescere faciat, et priusquam offendant pedes vestri ad montes tenebrarum, speretisque lucem, et ponat in umbram mortis et in caliginem. The Prophet shews here more fully what we have stated, -- that so refractory was the temper of those with whom he had to do, that it was necessary to use various means to subdue them. And it was not in vain that he added this exhortation, which manifests indignation; nor was it without displeasure that he required a hearing, Hear ye, and give ear; be not lifted up, for the Lord is he who speaks Then we may hence gather, either that Jeremiah was derided, or that his words were disregarded by the Jews; for this is intimated by the words, For Jehovah has spoken; [81] for were they of themselves persuaded, that he announced what God had commanded him, these words would have been used to no purpose. But we shall elsewhere see, that he was deemed an impostor, and that he was assailed by many reproofs and curses. He therefore defends here his calling from their calumnies and reproaches, when he says, that God had spoken; for by these words he affirms that he brought nothing of his own, but spoke as it were from the mouth of God, or, which is the same thing, that he was the instrument of the Holy Spirit; and he said this, in order that they might know that they in vain contended with him, as the contest was between them and God. And on this account he says, Hear ye, and give ear; for he saw that they were deaf and torpid, and had need of many stimulants. He at the same time points out the cause and the source of evil by saying, Be ye not lifted up [82] The cause then of their contumacy was pride, for they dared to quarrel with God. So also the main principle of obedience is humility, that is, when men acknowledge that they are nothing and ascribe to God what is due to him. Footnotes: [81] This may be rendered more consistently with the context, "For Jehovah speaks," or is speaking: for the reference evidently is to what was now addressed to them. -- Ed. [82] So all the versions and the Targum. Gataker renders it, "Be ye not haughty," which is no doubt the meaning. The verb means to be high, lofty, or elevated, and so to be elevated as to be haughty, proud. See Isaiah 3:16. Men, creatures of the dust, too high and elevated to hear what God said to them! This is the case still. What a monstrous thing! -- Ed. PRAYER Grant, Almighty God, that as we are by nature frail vessels, and our frailty is such that we of ourselves melt away, and when we become stronger we cannot stand by our own power, -- O grant, that being supported by thy power, we may indeed rejoice in the perpetuity of our salvation, not indeed relying on any earthly protection, but because thou hast been pleased to choose us as thy people: and may we at the same time so pursue the course of our life, that we may not by our perfidy exclude thy grace from us, but give place to thee, that we may be more and more enriched by those gifts which pertain to the hope of a future life, until we shall at length come to that full and perfect happiness, in thy celestial kingdom, which is laid up for us by Christ our Lord. -- Amen.

Jeremiah 13:16 16 Give 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. 16. Date Jehovae Deo vestro gloriam priusquam obtenebrescere faciat, et priusquam offendant pedes vestri ad montes tenebrarum, speretisque lucem, et ponat in umbram mortis et in caliginem. Jeremiah pursues the subject, which we began to explain yesterday, for he saw that the Jews were but little moved by what he taught them. He bid them. to regard what he said as coming from God, and told them that they could by no means succeed by their pride. For the same purpose he now adds, Give glory to Jehovah your God To give glory to God is elsewhere taken for confessing the truth in his name; for when Joshua abjured Achan, he used these words, "Give glory to God, my son;" that is, As I have set God before you as a judge, beware lest you should think that if you lie you can escape his judgment. (Joshua 7:19) But here, to give glory to God, is the same as to ascribe to him what properly belongs to him, or to acknowledge his power so as to be submissive to his word: for if we deny faith to the prophets; we rob God of his glory, as we thus disown his power, and, as far as we can, diminish his glory. How indeed can we ascribe glory to God except by acknowledging him to be the fountain of all wisdom, justice, and power, and especially by trembling at his sacred word? Whosoever then does not fear and reverence God, whosoever does not believe his word, he robs him of his glory. We hence see that all the unbelieving, though they may testify the contrary by their mouths, are yet in reality enemies to God's glory and deprive him of it. This subject ought to be carefully noticed; for all ought to dread such a sacrilege as this, and yet there is no one who takes sufficient heed in this respect. We then see what instruction this expression conveys; it is as though he had said, that the Jews had hitherto acted contemptuously towards God, for they trembled not before him, as they had no faith in his word: and that it was now time for him to set God before them as their Judge, and also for them to know that they ought to have believed whatever God declared to them by his servants. He says, Before he introduces darkness Others render it by a single word, "Before it grows dark," but as the verb is in Hiphil, it ought to be taken in a causative sense. Some consider the word sun to be understood, but without reason; for the sun is not said to send darkness by its setting. But the Prophet removes all ambiguity by the words which immediately follow in the second clause, And turn light to the shadow of death, and turn it to thick darkness In these words the Prophet no doubt refers to God, so that the word God, used at the beginning of the verse, is to be understood here. [83] Before God, he then says, sends darkness, and before your feet stumble on the mountains of obscurity The word nsph, neshiph, means the evening and the twilight; it means also the obscure light before the rising of the sun; but it is often taken for the whole night. We can render the words, "the mountains of density." But the word, no doubt, means here obscurity. Some think that mountains are to be here taken metaphorically for Egypt; for the Jews were wont to flee there in their troubles. But there are safer recesses on mountains than on the plains; yet I know not whether this sense will be very suitable here. On the contrary, I prefer to regard the words as preceded by k, caph, a particle of likeness, which is often understood, and the meaning would be thus suitable, "Before your feet stumble as on obscure mountains:" for there is more light on level grounds than on mountains, for darkness often fills narrow passes: the sun cannot penetrate there; and also the evening does not come on so soon on plains as in the recesses of mountains; for the Prophet refers not to the summits but to the narrow valleys, which receive not the oblique rays of the sun but for a few hours. But what if we give this rendering? "Before your feet stumble at the mountains of darkness;" for 'l, al, has the meaning of at, [84] as though the Prophet had said, that the darkness would be so thick that they could not discern mountains opposite them. As in the twilight or in darkness a traveler stumbles at the smallest stones, so also, when the darkness is very thick, even mountains are not perceived. It thus often happens that a person stumbles at mountains, and finds by his feet and his hands a stumblingblock before he perceives it by his eyes. As to myself, I wholly think that this is the right explanation, Before then your feet stumble at the dark mountains He afterwards adds, When ye hope for light, he turns it to the shadow of death The word tslmvt, tsalmut, as I have said elsewhere, is thought by grammarians to be composed of tsl tsal, "shadow," and of mvt mut, which means "death," and they render it "fatal darkness." Then what he says is, "Before God turns light to darkness, turns it to thick darkness, give to him his glory." And. hence we perceive more clearly what I have already referred to, that the verb ychsyk, icheshik, "will cause darkness," ought to be applied to God. But the sum of the whole is this, that they could anticipate God's judgment by admitting him in time as their Judge, and also by receiving his word with more reverence than they had previously done. At the same time he declares that their hope was vain if they promised themselves light. But we must know that light is here to be taken metaphorically, as in many other places, and darkness also, its opposite, is to be so taken. Darkness means adversities, and light, peace and prosperity. The Prophet then says that the Jews deceived themselves, if they thought that their happiness would be perpetual, if they despised God and his prophets; and why? because it would have been the same as to disarm or to deprive him of his power, as though he was not the Judge of the world. He in short shews, that there was nigh at hand a most dreadful vengeance, except the Jews in time anticipated it and submitted themselves to God. It now follows -- Footnotes: [83] All the versions and the Targum render the first verb intransitively, "Before it grows dark:" but Montanus, Pagninus, Piscator and Junius and Tremellius, give it a transitive meaning, as Calvin does, and no doubt correctly, for it is in Hiphil, "Before he causes or brings darkness;" or it may be rendered, "Before he makes it dark." Blayney follows the early versions, but Gataker, Lowth, and Venema, the latter versions; and the conclusion of the verse confirms, as Calvin says, this meaning. -- Ed. [84] This is a mistake, the preposition is l which means on, upon, etc. Our version of this sentence is in accordance with the early versions: it is indeed literally the Septuagint and the Vulgate. Yet it is not the original. The verb is in Hithpael, and means to strike or smite together, or against one another. The literal rendering is the following, -- Before your feet smite one against the other, On the mountains of gloominess (i.e. gloomy mountains.) It is true the word for "gloominess" means sometimes the twilight; but here it seems to signify a state somewhat dark or obscure. To wander and to stumble on gloomy mountains betokens the miserable condition of fugitives: and this is what is meant here. See Jeremiah 16:16; Ezekiel 7:16. Then what follows might be thus rendered, -- When ye shall look anxiously for light, Then will he make it the shadow of death, He will turn it to thick darkness. When two vaus occur in a sentence, they may often be rendered when and then. The change proposed as to the last verb is not at all necessary. Literally it is, "He will set it (to be) for thick darkness." -- Ed.

Jeremiah 13:17 17 But 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. 17 Quod si non audieritis hoc, in areanis (hoc est, in secreto) lugebit anima mea a facie superbia (hoc est, propter superbiam) et lachrymando lachrymabitur, et descendet oculus meus in lachrymas (de hac locutione vidimut cap. 9; diffluet ergo oculus meus in lachrymae; ad verbum, et descendet oculus meus lachryma) quoniam abductus est (captus est) grex Jehovae. The Prophet had indirectly threatened them; but yet there was some hope of pardon, provided the Jews anticipated God's judgment in time and humbled themselves before him. He now declares more clearly that a most certain destruction was nigh at hand, If ye will not hear, he says, weep will my soul in secret But much weight is in what the Prophet intimates, that he would cease to address them, as though he had said, "I have not hitherto left off to exhort you, for God has so commanded me; but there will be no remedy, if ye as usual harden yourselves against what I teach you. There remains then nothing now for me, except to hide myself in some secret place and there to mourn; for my prophetic office among you is at an end, as ye are unworthy of such a favor from God." He does not state simply, If ye will not hear, but he adds a pronoun, this, If ye will not hear this, or it: for the Jews might have raised an objection and said, that they were not disobedient to God, and had prophets among them, as it appeared yesterday; for there were those who deceived them by their flatteries. The Prophet then does not speak indistinctly, for that would have had no effect; but he expressly declares that they were to hear what he had said in the last verse: "Except then," he says, "ye give glory to God, I will leave you or bid you farewell, and will hide myself in some corner, and there bewail your miseries." When the Prophet said that nothing remained for him but weeping, he intimated that it was all over with them, and that their salvation was hopeless. The sum of the whole is, that they were not to be always favored with that which they were now despising, that is, to be warned by God's servants; for if they continued to despise all the prophets, God would withdraw such a favor from them. The Prophet at the same time shows with what feelings he exercised his prophetic office; for though he knew that he was to perform, the part of an herald, and boldly to denounce on the Jews the calamity which we have observed; he yet ever felt so much pity in his soul, that he bewailed that perverseness which would prove their ruin. The Prophet then connected the two feelings together, so that with a bold and intrepid spirit he denounced vengeance on the Jews, and at the same time he felt commiseration and sympathy. He then mentions the cause, For taken captive is the flock of Jehovah Jeremiah might have had indeed a regard also for his own blood. When, therefore, he saw the nation from which he himself sprung miserably perishing, he could not but mourn for their ruin: but he had an especial regard to the favor of God, as was the case also with Paul, (Romans 9:2, 4, 5) for though he refers to his descent from the Israelites, and assigns this as a reason why he wished to be an anathema from Christ on their account, there were yet other reasons why he spoke highly of them; for he afterwards adds, that the covenant was theirs, that they derived their origin from the fathers, that from them Christ came according to the flesh, who is God, blessed for ever. Paul then so honored and valued the benefits with which the Jews were adorned, that he wished as it were to die for their salvation, and even wished to be an anathema from Christ. There is not the least doubt but Jeremiah for a similar reason adds now, that he would seek retirement or some hidden place where he might bewail the destruction of his people, for it was the flock of Jehovah [85] We hence see that it was God's covenant that made him to shed tears, for he saw that in a manner it failed through the fault of the people. It follows -- Footnotes: [85] The whole verse may be thus rendered, -- But if ye will not hear, weep in secret places Will my soul, on account of your haughtiness; Yea, bewailing it will bewail, And pour down will mine eye the tear, When taken captive is the flock of Jehovah. The word for "haughtiness," gvh, is rendered "insolence" by the Septuagint and Arabic; "pride" by the Vulgate, and "affliction" by the Syriac. The word is commonly derived from g'h, to swell, to be high, to be elated. It is found in this sense in two other places, Job 33:17, and Daniel 4:37; and in a good sense, elevation, in Job 22:29. It seems to be a contraction, in full g'vh. See Psalm 36:12; Proverbs 29:23. This being the meaning of the word, the view of Calvin cannot be admitted. There is an evident reference to what is said in Jeremiah 13:15, "Be ye not lifted up," or, "be ye not haughty." The cause of his weeping was their haughtiness in not hearing God speaking to them.- Ed.

Jeremiah 13:18 18 Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. 18 Dic regi et dominae, humiliamini (descendite) sedete (hoc est, jacete) quia descendet a capitibus vestris corona decoris vestri (alii vertunt, sescendet altitudines vestrae, pro altitudo vestra; et appositive legunt quod sequitur, corona decoris vestri) The Prophet is here bidden to address his discourse directly to King Jehoiakim and his mother; for the term lady is not to be taken for the queen, the wife of Jehoiakim, but for his mother, who was then his associate in the kingdom, and possessed great authority. [86] And there is no doubt but that God thus intended to rouse more fully the community in general; that is, by shewing that he would not spare, no, not the king nor the queen. But we may hence also learn what has already been observed, that the truth announced by the prophets is superior to all the greatness of the world. For it was said before to Jeremiah, "Reprove mountains and rebuke hills;" [87] and still farther, "Behold, I have set thee over kingdoms and nations, to pull down and to pluck up," etc., (Jeremiah 1:10) This ought to be carefully noticed; for kings and those who are eminent in the world, think that they are not only, by a singular privilege, exempt from all laws, but also free from every obligation to observe modesty and to avoid shame. Hence it is, that they from their elevation despise God and his prophets. Here God shews, that he supplied the prophets with his word for this end, -- that they might close their eyes to all the splendor of the world, and shew no respect of persons, but pull down every height, and bring to order everything that is elevated in this world. Paul also teaches us, that ministers of the gospel are endued with this power; "Given to us," he says, "is power against every height that exalteth itself against Christ." (2 Corinthians 10:5) And hence we must observe, that all who are chosen to the office of teaching, cannot faithfully discharge their duty except they boldly, and with intrepid spirit, dare to reprove both kings and queens; for the word of God is not to be restricted to the common people or men in humble life, but it subjects to itself all, from the least to the greatest. This prophecy was no doubt very bitter to the king as well as to the common people; but it behooved Jeremiah to discharge faithfully his office; and this was also necessary, for the king Jehoiakim and his mother thought that they could not possibly be dethroned. He therefore bids them to descend and to lie down; that is, he bids them to forget their ancient greatness. He does not simply exhort them to repent, but shews, that as they had been so refractory in their pride, the punishment of disgrace was nigh at hand, for the Lord would with a strong hand lay them prostrate. It is not then an exhortation that the Prophet gives; but he only foretells what they little thought of, -- that they in vain flattered themselves, for the Lord would in a short time expose them to reproach by casting them down. And this is evident from what is added, For descend shall the crown of your honor; that is, it shall be taken away from your highnesses, or from your eminencies, or from your heads; for the word r'sh, rashe, means sometimes the head. [88] But some think that it means here eminencies, and that "the magnificent crown" is put here in apposition. I have omitted, if I mistake not, to notice one thing; that is, the pride mentioned by the Prophet; except ye hear, weep will my soul in secret on account of pride Interpreters render it "your pride;" that is, the pride with which the Jews were filled; but I am inclined to take a different view, that the Prophet speaks here of the pride or the great power of those enemies whom the Jews then did not in any degree fear. "Since then," says the Prophet, "ye are so secure, I will retire and weep by myself, and my soul by mourning shall mourn, yea, my eye shall flow down with tears, on account of the pride of the enemies, who are now so much despised by you;" Let us now proceed -- Footnotes: [86] So Gataker and Lowth; and they refer to 2 Kings 24:12, and to Jeremiah 22:26. From this circumstance it is gathered that this prophecy was delivered in the short reign of that king, which lasted only three months. The word "queen," in our version, is rendered "mistress or lady -- domina," by Calvin, but "potentates" by the Septuagint, Syriac, and Arabic; "governess -- dominatrix," by the Vulgate; and "queen" by the Targum. The word means governess; it is rendered "mistress" in Genesis 16:4, 8; "lady" in Isaiah 47:5, 7; and "queen" in 2 Kings 10:13. -- Ed. [87] There is an oversight here; the passage referred to is in Micah 6:1; nor is it a right view of it. See vol. 3 on the Minor Prophets, [5]p. 328. -- Ed. [88] All the early versions render the words, "Fallen from your head has the crown of your glory." Our version is that of Montanus. If m be a formative, then the word, in every instance in which it occurs, means bolsters or pillows, things for the head to rest on. The word for head has commonly a masculine termination in the plural number; but here it is feminine. The most literal rendering is the following: -- For bring down from your heads will he the crown of your glory. The latter words mean "your glorious crown," the expression being an Hebraism. Our common version, as Blayney observes, violates grammar; for the gender of the verb yrd, (which, the same author thinks, ought to be yvrd, future in Hiphil) is masculine, while the noun made its nominative is feminine. -- Ed

Jeremiah 13:19 19 The 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. 19 Urbes Austri clausae sunt, et nemo qui aperiat; traductus est (vel, transmigravit) Jehudah totus, translatus est perfecte (perfectione, hoc est, in totum abductus est in captivitatem) By the cities of the south, almost all understand the cities of the tribe of Judah, whose portion was towards the south; and by the cities being shut up, they consider that what is meant is, that they would be forsaken; for they say, that cities are open when they are frequented. But I am con- strained here also to take another view. I take the cities of the south to have been those of Egypt; for we know that the Jews looked there for a refuge, whenever they were attacked by the Assyrians or the Chaldeans. Since then they thought that Egypt would be to them a sort of an asylum, the Prophet declares that all these cities would be closed against them, and that there would be no one to open them; as though he had said, "The Lord will drive you out, and will prevent you to take refuge there." He would doubtless have spoken more clearly had he meant the cities of Judah; and besides, as he was at Jerusalem, this way of speaking must have been ambiguous, and even improper; and we shall find him presently speaking of the Assyrians as being in the north. He now then warns them, that Egypt would be closed against them, though they at the same time expected that they would be safe there, and that an easily-borne exile was in their power. As then they foolishly trusted that they would be received by the Egyptians, the Prophet says, that the gates would be closed, and that there would be no one to open them. It then follows, carried away wholly has been Judah, carried away completely; [89] that is, "Ye shall all be led away into Assyria and Babylon;" which is the north country, according to what afterwards follows, -- Footnotes: [89] The ancient versions render these last words of the verse in the same way with our version and that of Calvin; but the Hebrew, as Blayney remarks, is not rightly rendered, though he unnecessarily makes klh a verb, and according to his construction it ought to be klth; and he does not satisfactorily account for the last word, slvmym. The literal version I regard to be the following: -- The transmigration of Judah has been entire, -- The transmigration of retributions. The past time, as in the beginning of the verse, is to be used, though it is used for the future. The word slvmym, is never found in an adverbial sense; and indeed it is found only once elsewhere as here, in the plural number, Isaiah 34:8; but thrice in this sense in the singular number, Deuteronomy 32:35; Hosea 9:7; Micah 7:3. The Targum favors this rendering, as it retains the idea of retribution. -- Ed.

Jeremiah 13:20 20 Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? 20 Levate oculos vestros, et aspicite venientesab aquilone: ubigrex qui datus fuerat tibi? Oves decoris tui? We here see that Egypt and Chaldea are set in opposition, the one to the other; as though the Prophet had said, "Whenever anything is said to you about the Chaldeans, ye turn your eyes to Egypt, as though that would be a quiet residence for you; but God will prevent you from having any escape there. Now see, see your enemies who are coming from another quarter, even from Chaldea. Lift up then your eyes." As they were so very intent on their present ease, he bids them to lift up their eyes, that they might see farther than they were wont to do. He then says, Where is the flock which had been given to thee? and the sheep of thy glory? It is through pity that the Prophet thus speaks; for he saw by the Spirit the whole land deserted, and in wonder he asks, "What does this mean, that the flock is scattered which had been given to thee?" He addresses the people under the character of a woman, as he does often in other places. [90] In short, he confirms what he had said before, -- that he would go to some secret place, if the people were not influenced by his doctrine, and that he would there by himself deplore their calamity; but he employs other words, and at the same time intimates, that he alone had eyes to see, as others were blind, for God had even taken from them understanding and discernment. The Prophet then shews here that he saw the dreadful desolation that was soon to come; and therefore as one astonished he asks, Where is the flock with which God had enriched the land? and further he asks, Where are the sheep which possessed a magnificent honor or beauty? It follows -- Footnotes: [90] May not the queen regent, or governess, mentioned with the king in Jeremiah 13:18, be here meant? Sovereigns are called shepherds, and hence "flock" and "sheep" are here mentioned. -- Ed.

Jeremiah 13:21 21 What 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? 21 Quid dices, cum visitaverit super to? Et tu (hoc est, atqui tu) docuisti (hoc est, assuefecisti) illos super to duces in caput: annon dolores apprehendent to tanquam mulierem parturientem? As the Prophet observed that the Jews were in no way moved, he addressed them still further, and set before them what seemed then incredible, even the calamity, from which they thought they were able easily to defend themselves by means of their auxiliaries. He then adds, What wilt thou then say? For the false teachers made a clamor, and whenever Jeremiah began to speak, they violently assailed him, and the common people also wantonly barked at him. As then they thus petulantly resisted God and his truths, the Prophet intimates that the time would come when they should become mute through shame: What wilt thou say then? he says, "Ye are now very talkative, and God cannot obtain a hearing from you; but he will check your wantonness, when the enemy shall distress you." It is the same as though he had said, "It will not be the time then for your loquacity, for the Lord will constrain you to be silent." Some refer to God what follows, When, he shall visit you; but it ought on the contrary to be applied to the Chaldeans; for he immediately adds, But thou hast accustomed them, etc. There is indeed a change or an anomaly of number, but this is common in the prophets. When he uses the singular, the head of the army is referred to, but afterwards the whole forces are included. What then wilt thou say, when the enemy shall visit thee? He then adds, But then, etc.; that is, "If thou seekest to cast blame on others, when the Assyrians and the Chaldeans shall overwhelm thee, thou wilt attempt it in vain? for thou hast opened a passage for them, and hast accustomed them to be thy leaders over thy head." For the Assyrians had a long time before been sent for by the Israelites; and the Jews also had formed confederacies with the Chaldeans against the Assyrians, before these monarchies were united. As then they had called them in as auxiliaries, they had accustomed them to rule, and, as it were, had set them over themselves. The case was similar to that of the Turks at this day, were they to pass over to these parts and exercise their authority; for it might be asked the French kings and their counsellors, "Whose fault it is that the Turks come to us so easily? It is because ye have prepared for them the way by sea, because ye have bribed them, and your ports have been opened to them; and yet they have wilfully exercised the greatest cruelty towards your subjects. All these things have proceeded from yourselves; ye are therefore the authors of all these evils." So also now the Prophet upbraids the Jews, because they had accustomed the Chaldeans to be their leaders; and as they had set them over their own heads, he says to them, that it was no wonder that they were now so troublesome and grievous to them. [91] He afterwards says, Shall not sorrows lay hold on thee as on a woman in travail? By this comparison he intimates, that the Jews gained nothing by their vain hopes; for when they should say, peace and security, destruction, such as they by no means expected, would suddenly come upon them. This similitude we know often occurs, and it is a very apt one; for a woman with child may be very cheerful and quietly enjoying herself, and yet a sudden pain may seize her. So also it will be with the wicked; they cannot now bear to hear anything sad or alarming, and they drive from them every fear as far as possible; but the more they harden themselves, the heavier is God's vengeance which follows them, and which will overtake them suddenly and unexpectedly. As then it was incredible to the Jews, that the Chaldeans would soon come to lay waste their land, he says to them, "Surely sorrows will take hold on you, though you look not for them. Though a woman with child thinks not of her coming pain, yet it comes suddenly and cannot be driven away; so you will gain nothing by heedlessly promising to yourselves continual peace and quietness." I cannot finish what follows today if I go on farther; I shall therefore put it off to the next Lecture. Footnotes: [91] The best rendering of this clause is as follows: -- For thou hast taught them to be over the leaders in chief. It is the feminine gender that is still used; and the queen or governess may be addressed as the representative of the ruling power in the land. -- Ed. PRAYER Grant, Almighty God, that as we are so slothful to hear thee, yea, inasmuch as our minds are taken up with so many vanities so that we deceive ourselves, -- O grant, that thy Holy Spirit may so illuminate us, that we may not despise thy threatenings, but may learn to anticipate in time thy judgment, and thus obtain pardon; that being mindful of thy mercy, we may pursue the course of our calling, until we shall at length be received into that blessed rest, which has been obtained for us by thy only-begotten Son. -- Amen.

Jeremiah 13:22 22 And 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. 22 Quod si dixeris in corde suc, cur (vel, ut quid) haec mala acciderunt mihi (occurrerunt mihi?) in multitudine (hoc est, propter multitudinem) iniquitatis tuae discoopertae sunt fimbriae tuae, et nudati calces tui (vel, plantae tuae nudatae sunt) The Prophet again declares that God's judgment would be just, which he had previously foretold; for hypocrites, we know, do not cease to quarrel with God, except they are often proved guilty; and it is always their object, where they cannot wholly excuse themselves, to extenuate in some measure their fault. The Prophet therefore here removes every pretense for evasion, and declares that they were wholly worthy of such a reward. But his manner of speaking ought to be noticed, If thou wilt say in thine heart, etc. Hypocrites do not only claim for themselves righteousness before the world, but they also deceive themselves, and the devil so dementates them with a false persuasion, that they seek to be counted just before God. This then is what the Prophet sets forth when he says, If thou wilt say in thine heart, Why have these evils happened to me? [92] that is, if thou seekest by secret murmuring to contend with God, the answer is ready, -- Because of the multitude of thine iniquity, discovered are thy skirts, and thy heels are denuded." The multitude of iniquity he calls that perverse wickedness which prevailed among the Jews; for they had not ceased for a long time to provoke the wrath of God. Had they only once sinned, or had been guilty of one kind of sin, there would have been some hope of pardon, at least God would not have executed a punishment so severe; but as there had been an uninterrupted course of sinning, the Prophet shews that it would not be right to spare them any longer. As to the simile, it is a form of speaking often used by the prophets, that is, to denude the soles of the feet, and to discover the skirts. We know that; men clothe themselves, not only to preserve them from cold. but that they also cover the body for the sake of modesty: there is therefore a twofold use of garments, the one occasioned by necessity, and the other by decency. As then clothes are partly made for this end -- to cover what could not be decently shewn or left bare without shame, the prophets use this mode of speaking when they have in view to shew that one is exposed to public reproaJeremiah [93] It afterwards follows -- Footnotes: [92] The verb is here in the singular, and is followed by a nominative in the plural; the very same anomaly exists in Welsh. The line would be literally the same in that language, -- Pam y digwyddodd i mi y pethau hyn? But if "these things" preceded the verb, it would be in the plural. -- Ed. [93] The three last lines are as follows: -- For the number of thine iniquity Discovered have been thy skirts, Violently stripped off have been thy heels. "Skirts" here stand for the parts covered by them, and "heels" for the sandals which were worn. Both the Septuagint and the Vulgate mention the parts, and not skirts -- "the hinder parts," "the uncomely parts," but they retain the word "heels." The metonomy exists, no doubt, as to both. The Syriac has "skirts" and "ankles." The Targum gives the meaning, "confusion" and "ignominy." The past time is used for the future. -- Ed.

Jeremiah 13:23 23 Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. 23 An mutabit (sic proprie vertitur) Ethiopa pellem suam, et pardus maculas suas (aut, varietates, nam nomen hoc duplicatum deducitur a chvr, quod significat congregare, significat etiam livorem, accipitur vero hic pro maculis) etiam tu poteris ad benefaciendum, doctus ad malum? God declares in this verse, that the people were so hardened in their wickedness, that there was no hope of their repentance. This is the sum of what is said. But it was a very bitter reproof for the Prophet to say that his own nation were past hope -- that they had so entirely given themselves up to their vices that they were no longer healable. But he uses a comparison, -- Can the Ethiopian, [94] he says, change his skin? Blackness is inherent in the skin of the Ethiopians, as it is well known. Were they then to wash themselves a hundred times daily, they could not put off their blackness. The same also must be said of leopards or panthers, and we know that these animals are besprinkled with spots. Such then is the spotted character of the leopard or panther, [95] that whatever might be done to him he would still retain his color. We now then see what the Prophet means -- that the Jews were so corrupted by long habit that they could not repent, for the devil had so enslaved them that they were not in their right mind; they no longer had any discernment, and could not discriminate between good and evil. Learned men in our age do not wisely refer to this passage, when they seek to prove that there is no free-will in man; for it is not simply the nature of man that is spoken of here, but the habit that is contracted by long practice. Aristotle, a strong advocate of free will, confesses that it is not in man's power to do right, when he is so immersed in his own vices as to have lost a free choice, (7. Lib. Ethicon) and this also is what experience proves. We hence see that this passage is improperly adduced to prove a sentiment which is yet true, and fully confirmed by many passages of Scripture. Jeremiah, then, does not here refer to man's nature as he is when he comes from the womb; but he condemns the Jews for contracting such a habit by long practice. As, then, they had hardened themselves in doing evil, he says that they could not repent, that wickedness had become inherent, or firmly fixed in their hearts, like the blackness which is inherent in the skin of the Ethiopians, or the spots which belong to the leopards or panthers. We may at the same time gather from this passage a useful doctrine -- that men become so corrupt, by sinful habits and sinful indulgence, that the devil takes away from them every desire and care for acting rightly, so that, in a word, they become wholly irreclaimable, as we see to be the case with regard to bodily diseases; for a chronic disease, in most instances, so corrupts what is sound and healthy in the body, that it becomes by degrees incurable. When, therefore, the body is thus infected for a long time, there is no hope of a cure Life may indeed be prolonged, but not without continual languor. Now, as to spiritual diseases it is also true, that when putridity has pervaded the inward parts, it is impossible for any one to repent. And yet it must be observed, that we do not speak here of the power of God, but only shew, that all those who harden themselves in their vices, as far as their power is concerned, are incurable, and past all remedy. Yet God can deliver, even from the lowest depths, such as have a hundred times past all recovery. But here, as I have already said, the Prophet does not refer to God's power, but only condemns his own nation, that they might not complain that God treated them with too much severity. The meaning then is, that they ought not to have thought it strange that God left them no hope; for they became past recovery, through their own perverseness, as they could not adopt another course of life after having so long accustomed themselves to everything that was evil: Wilt thou also, he says, be able to do good? that is, wilt thou apply thy mind to what is just, who hast been accustomed to evil, or who hast hitherto learnt nothing but to do evil? [96] We now perceive the design of the Prophet -- that they unreasonably sought pardon of God, who had contracted such hardness by a long course of sinning that they were become incurable. It afterwards follows -- Footnotes: [94] The word in Hebrew is "Cushite;" and many learned men contend that the "Ethiopian" is not meant, though all the early versions so render it except the Syriac, which has "Indian." Blayney agrees with Bochart and others in thinking that the Cushites were the inhabitants of Arabia, on the borders of the Red Sea, and he refers in proof of this to 2 Chronicles 21:16. The skin is not said here to be black, but it was no doubt of a particular color, different from that of the Jews. -- Ed. [95] "Panther," pardalis -- pardus, is the rendering of the Septuagint and the other versions. The word rendered "spots," found only here, is translated "varieties" by the Septuagint and Vulgate, but "spots" by the Syriac and Targum. -- Ed. [96] Neither this sentence nor the preceding is put interrogatively in the Septuagint, the Syriac, and the Vulgate, but in this way, -- "If the Ethiopian," etc.; "Even so can ye," etc. The Arabic and the Targum have both sentences in an interrogative form, and more consistently with the Hebrew. Blayney renders the first part interrogatively, as in our version, but not the second, and he gives a meaning to the second part which the original will not bear, and which is not countenanced by any of the versions. The most literal version is as follows, -- Can the Cushite change his skin, Or the panther his spots? -- Also ye, can ye do good, Who have learned evil? The future tense in Hebrew ought often to be rendered potentially, and sometimes subjunctively. -- Ed.

Jeremiah 13:24 24 Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness. 24 Et dispergam (vel, dissipabo) eos quasi stipulam transeuntem ad ventum deserti. This is an inference which Jeremiah draws from the last verse. As long as there is any hope of repentance, there is also room for mercy; God often declares that he is long-suffering. Then the most wicked might object and say, that God is too rigid, because he waits not until they return to a sound mind. Now the Prophet had said that it was all over with the people: here therefore he meets the objection, and shews that extreme calamity was justly brought on them by God, because the Jews had obstinately hardened themselves in their vices and wickedness. After having shewn, therefore, that corruption was inherent in them, as blackness in the skin of an Ethiopian, and as spots in panthers, he now comes to this conclusion -- I will scatter them as stubble which passes away by the wind of the desert This scattering denotes their exile; as though he had said, "I will banish them, that they may know that they are deprived of the inheritance in which they place their safety and their happiness." For the Jews gloried in this only -- that they were God's people, because the Temple was built among them, and because they dwelt in the land promised to them. They then thought that God was in a manner tied to them, while they possessed that inheritance. Hence Jeremiah declares, that they would become like stubble carried away by the wind. He mentions the wind of the desert, that is, the wind of the south, which was the most violent in that country. The south wind, as we know, was also pestilential; the air also was more disturbed by the south wind than by any other, for it raised storms and tempests. Therefore the Scripture, in setting forth any turbulent movement, often adopts this similitude. Some think that Jeremiah alludes to the Egyptians; but I see no reason to seek out any refined explanation, when this mode of speaking is commonly adopted. Then by this similitude of south wind God intimates the great power of his vengeance; as though he had said, "Even if the Jews think that they have a firm standing in the promised land, they are wholly deceived, for God will with irresistible force expel them." And he compares them to stubble, while yet they boasted that they were like trees planted in that land; and we have before seen that they had been planted as it were by the hand of God; but they wanted the living root of piety, they were therefore to be driven far away like stubble. [97] Let us then learn from this passage not to abuse the patience of God: for though he may suspend for a time the punishment we deserve, yet when he sees that we go on in our wickedness, he will come to extreme measures, and will deal with us without mercy as those who are past remedy. It follows -- Footnotes: [97] Our version begins with "therefore," giving this meaning to v, vau, but Gataker considers this verse as connected with the 22d, and regards the 23d as parenthetic; and then he renders the vau "and." The literal rendering of the latter part is, "Passing to the wind of the desert," that is, the stubble which is exposed to that violent wind. The meaning may be thus given, -- And I will scatter them like the stubble That is subject to the wind of the desert. To pass over to a thing is to become within its range, or to its possession. The sense would be given by the following version, -- That is carried away by the wind of the desert. The meaning is not what the Septuagint give, "carried by the wind to the desert;" nor what the Vulgate presents, "carried by the wind in the desert;" but what is meant is, "the wind of the desert," or, as Calvin says, the south wind. When the stubble was exposed to that, it is carried away with the greatest violence: such would be the scattering of the Jews. -- Ed.

Jeremiah 13:25 25. This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood. 25. Haec sors tua, portio mensurarum tuarum a me, dicit Jehova; quia oblita es mei, et confisa in mendacio. The Prophet no doubt wished to strip the Jews of their vain confidence, through which they acted arrogantly and presumptuously towards God, while yet they professed his name and claimed his favor. They said that they had obtained that land by an hereditary right, because it had been promised to their father Abraham. This indeed was true. They also said, that the land was God's rest; and they derived this from the prophets. They said farther that God was their heritage; and this also was true. But since they had wickedly profaned God's name, he takes from them these false boastings, and says, This is thy lot But still they said, When God divided the nations, his lot fell on Israel, for so says Moses. (Deuteronomy 32:8) As then they were wont to say, that God afterwards deceived them, the Prophet here on the other hand reminds them, that they foolishly confided in that lot, because God had rejected them, and did not acknowledge them now as his children, as they were become degenerate and perfidious. This, he says, is thy lot [98] We see that there is to be understood here a contrast: God was the lot of the people, and they were also the lot of God, according to the passages to which we have referred. They were the heritage of God, and they boasted that God was their heritage; the land was a symbol and a pledge of this heritage. The Prophet now says: "This lot shall be to thee the portion of thy measures from me." He alludes to an ancient custom; for they were wont to divide fields and meadows by lines, as they afterwards used poles; and we call such measures in the present day perches (perticas.) We now then understand what the Prophet means; for he intimates that the Jews vainly and presumptuously and foolishly boasted, that God was their heritage; for he owned them not now as his children: and he also declares that another lot was prepared for them, far different from that of heritage, -- that God would banish them from the promised land, which they had polluted by their vices. Thus we see that we ought not presumptuously and falsely to pretend or profess the name of God; for though he has been pleased to choose us as his people, it is yet required of us to be faithful to him; and if we forsake him, the same reward for our impiety will no doubt await us as Jeremiah threatens here to his own nation. Let us then so use the favor of God and of Christ, and all the blessings which are offered to us by the gospel, that we may not have to fear that vengeance which happened to the Jews. He adds the reason, Because thou hast forgotten me and trusted in falsehood [99] By falsehood the Prophet means not only the superstitions in which the Jews involved themselves, but also the false counsels which they adopted, when at one time they had recourse to the Egyptians, at another to some other ungodly nations, in order to get aids in opposition to the will of God. For wherever there was any danger, they thought they had a remedy at hand by having the favor and help of the Egyptians, or of the Assyrians, or of the Chaldeans. In the word falsehood, then, the Prophet includes those perverse designs which they formed, when they sought to defend themselves against God, who would have protected them by his power, had it not been necessary to punish them for their sins. What Jeremiah then condemned in the people was, that they placed their trust in falsehood, that is, that they souglint here and there vain helps, and at the same time disregarded God; nay, they thought themselves safer when God was displeased with them: and hence he says, Thou hast forgotten me For the Jews could not have sought deliverance from the Egyptians or from other heathen nations, or from their idols, without having first rejected God; for if this truth had been really fixed in their minds, -- that God cared for their safety, they would no doubt have been satisfied with his protection. Their ingratitude was therefore very manifest in thus adopting vain and impious hopes; for they thus dishonored God, and distrusted his power, as though he was not sufficient to preserve them. It now follows-- Footnotes: [98] It may be thus rendered, -- This thy lot is the share of thy measures From me, saith Jehovah. The "lot" was the scattering threatened in the previous verse. "The share of thy measures," is a Hebrew idiom for "a measured share," or "a measured portion," as rendered by Blayney. Some say that "measures" are mentioned, because the length and breadth were included. -- Ed. [99] It is better to render 'sr here "because" or for, according to all the versions and the Targum, than "who," as by Blayney. -- Ed.

Jeremiah 13:26 26. Therefore will I discover thy skirts upon thy face, that thy shame may appear. 26. Et etiam ego nudabo, (vel, discooperiam) fimbrias tuas in faciem tuam (super faciem tuam,) et aspicietur ignominia tua (potest etiam in proeterito tempore exponi hic versus; sed quoniam vaticinium est, ideo non insisto curiose in verbis aut in syllabis, sed sensum duntaxat respicio; quamquam non male etiam conveniet, si vertamus in tempore proeterito, quasi propheta de re jam facta disserat.) He continues the same subject, -- that God did not deal with his people with so much severity without the most just cause; for it could not be expected that he should treat them with more gentleness, since they rejected him and had recourse to vain confidences. I also, he says; for the particle gm, gam, denotes something mutual, as though he had said, "I also will have my turn; for I have it in my power to avenge myself: I will retaliate," he seems to say, "this thine ingratitude; for as thou hast despised me, so will I expose thee to reproach and shame." For God was shamefully despised by the Jews, when they substituted the Egyptians and their idols in his place: they could not have done him more dishonor than by transferring his glory to the ungodly and to their own figments. We hence see that there is an emphasis in the particle also, I will also make bare, or discover, thy skirts on thy face; that is, I will cast thy skirts on thy face. [100] This mode of speaking often occurs in the Prophets; and as I have elsewhere explained, it means the uncovering of the uncomely parts: it is as though a vile woman was condemned to bear the disgrace of being stripped of her garments and exposed to the public, that all might abhor a spectacle so base and disgraceful. God, as we have before seen, assumed the character of a husband to his people: as then he had been so shamefully despised, he now says, that he had in readiness the punishment of casting the skirts of his people over their faces, that their reproach or baseness might appear by exposing their uncomely parts. It then follows -- Footnotes: [100] This is no doubt the meaning. See Nahum 3:5. The verb means to strip off, so as to make bare. The threatening is, to strip off the skirts and throw them over the face; and this is the rendering of the Syriac. Probably the most literal rendering would be the following, -- And I also will strip (or roll) up thy skirts over thy face. The versions all differ, but the Septuagint convey this idea. Blayney's uncovering "thy skirts before thee," imparts no meaning. -- Ed.

Jeremiah 13:27 27. I have seen thy 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? 27. Adulteria tua et hinnitus tuos, cogitationem scortationis tuae super montes in agro vidi, abominationes tuas: vae tibi Jerusalem; non mundaberis posthac? quousque adhuc? Here the Prophet explains at large what I have before stated, -- that the people were justly punished by God, though very grievously, because they had provoked God, not at one time only, but for a long time, and had obstinately persisted in their evil courses. Moreover, as their sins were various, the Prophet does not mention them all here; for we have seen elsewhere, that they were not only given to superstitions, but also to whoredoms, drunkenness, plunders, and outrages; but here he only speaks of their superstitions, -- that having rejected God, they followed their own idols. For by adulteries he no doubt means idolatries; and he does not speak here of whoredom, which yet prevailed greatly among the people; but he only condemns them for having fallen away into ungodly and false forms of worship. To the same thing must be referred what follows, thy neighings; for by this comparison, we know, is set forth elsewhere, by way of reproach, that furious ardor with which the Jews followed their own inventions. The word indeed sometimes means exultation; for the verb tshl, tsel, is to exult; but here, as in Jeremiah 5 it signifies neighing. He then says, Thy adulteries and thy neighings, etc. Now this is far more shameful than if he had said thy lusts, for by this comparison we know their crime was enhanced, because they were not merely inflamed by a violent natural lust, such as adulterers feel towards strumpets, but they were like horses or bulls: Thy adulteries then and thy neighings; and he adds, the thought of thy whoredom, etc. The word zmt, zamet, is to be taken here for thought, and this is its proper meaning. It is indeed taken sometimes in a bad sense; but the Prophet, I have no doubt, meant here to wipe off a color with which the Jews painted themselves; for they said that they intended to worship God, while they accumulated rites which were not. prescribed in the law. The Prophet therefore condemns them here as being within full of unchastity, as though he had said, "I do not only accuse you of open acts of wickedness, but ye burn also within with lust, for impiety has taken such hold on all your thoughts, that God has no place at all in you; ye are like an unchaste woman, who thinks of nothing but of her filthy lovers, and goes after her adulterers: ye are thus wholly given up to your whoredoms. Some read the words by themselves and put them in the nominative case, "Thy adulteries and thy neighings, and the thought of thy whoredom on the mountains;" and then they add, "In the field have I seen thine abominations." But I prefer to take the whole together, and thus to include all as being governed by the verb r'yty, I have seen; "Thy adulteries and thy neighings, the thought of thy whoredom on the mountains in the field have I seen, even thy abominations." The last word is to be taken in apposition with the former words. But the Prophet introduces God here as the speaker, that the Jews might not seek evasions and excuse themselves. He therefore shews that God, whose proper office it is to examine and search the hearts of men, is the fit Judge. [101] He mentions hills and field. Altars, we know, were then built on hills, for they thought that God would be better worshipped in groves; and hence there was no place, no wood, and even no tree, but that they imagined there was something divine in it. This is the reason why the Prophet says, that their abominations were seen by God on the hills as well as on the plains. And he adds fields, as though he had said, that the hills did not suffice them for their false worship, by which they profaned the true worship of God, but that the level fields were filled with their abominations. We now then perceive the meaning of what is here said, that the Jews in vain tried to escape by evasions, since God declares that he had seen them; as though he had said, "Cease to produce your excuses, for I will allow nothing of what ye may bring forward, as the whole is already well known by me." And he declares their doings to be abominations, and also adulteries and neighings. At length he adds, Woe to thee, Jerusalem! The Prophet here confirms what we have before observed, that the Jews had no just ground of complaint, for they had provoked God extremely. Hence the particle woe intimates that they were now justly given up to destruction. And then he says, Will they never repent? But this last part is variously explained; and I know not whether it can today be fully expounded. I will however briefly glance at the meaning. Jerome seems to have read 'chry, achri, "after me," "Wilt thou not then return after me?" as though God here intended to exhort the Jews to return at length to him, as he was ready to be reconciled to them. But as it is simply 'chry, achri, and he may have read without the points, I do not wish to depart from what is commonly received. There is further a difficulty in the words which follow, for interpreters vary as to the import of the words mty d, mati od, "how long yet?" In whatever sense we may take the words, they are sufficient to confute the opinion of Jerome, which I had forgotten to mention, because the malediction in that case would be improper and without meaning, "Woe to thee, Jerusalem, wilt thou not be made clean after me?" for what can this mean? It is therefore necessary so to read as to include all the words in the sentence, "Wilt thou not hereafter or at length be made clean?" Some, however, read the words affirmatively, "Thou shalt not be cleansed hereafter," as though it was said, "Thou shalt not be cleansed until I first drive thee into exile." But this meaning is too refined, as I think. I therefore take the words in their simple form, Wilt thou not at length be made clean? how long yet? as though God again reproved the hardness of the people, as indeed he did reprove it. Hence he says, "Wilt thou not at length be made clean?" for I take 'chry, achri, as meaning "at length." Then follows an amplification, mtyd, mati od, "how long yet?" [102] that is, "Wilt thou never make an end? and can I not at length obtain this from thee, since I have so often exhorted thee, and since thou seest that I make no end of exhorting thee? how long yet shall thy obstinacy continue, so that I cannot subdue thee by my salutary admonitions?" This is the meaning. Footnotes: [101] In all the versions, as well as in the Targum, the words in the beginning of this verse, as far as "whoredom," are read in apposition with "shame" in the preceding verse, and what follows as connected with the verb "I have seen," in this manner, -- On hills in the field have I seen thy abominations. Another arrangement, suggested by Gataker, is more consonant with the Hebrew style, by considering the substantive verb to be understood in the first clause, as follows, -- 27. Thy adulteries and thy neighings, The scheming of thy fornication, Have been on hills in the field; I have seen thine abominations. The word zmt, which I render "scheming," is from a verb which means to devise, to contrive, to scheme, to plot. It is rendered "wickedness" by the Vulgate, "alienation" by the Septuagint, "fornication" by the Syriac, and "design" or counsel by the Targum. It never means "lewdness." It seems to mean here the contrivances and devices formed by those given to fornication. Blayney considers it a verb in the second person: he connects the first line with the preceding verse, and renders thus what follows, -- Thou hast devised thy whoredom upon the hills, In the fields I have seen thine abominations. The simplicity of this order recommends it, but the former seems preferable. -- Ed. [102] The meaning seems to be right, but it is better to construe 'chry, "after," with these words, -- Woe to thee, Jerusalem! thou wilt not be cleansed After what time wilt it yet be? Literally it may be rendered, "After when yet?" -- Ed. PRAYER Grant, Almighty God, that as thou hast once cleansed us by the blood of thine only-begotten Son, to the end that we might worship thee in true sincerity of heart, and that we might also strive to regulate our whole life according to the rule of righteousness, -- O grant that we, being mindful of our vocation, may labor to render ourselves approved by thee, so that thy name may through us be glorified, and that casting far away from us all pollutions, we may retain the simple worship of thee, and preserve ourselves within the limits of thy word, so that we may not be led astray after vanities and the sinful superstitions of this world, but advance towards the mark which thou hast been pleased to set before us, until we shall be at length gathered into that celestial kingdom in which we shall enjoy that inheritance which thine only-begotten Son has provided for us. -- Amen.

be not proud--Pride was the cause of their contumacy, as humility is the first step to obedience (Jer 13:17; Psa 10:4).

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 (Isa 5:30; Isa 59:9-10; Amo 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; Joh 12:35). shadow of death--the densest gloom; death shade (Psa 44:19). Light and darkness are images of prosperity and adversity.

hear it--my exhortation. in secret--as one mourning and humbling himself for their sin, not self-righteously condemning them (Phi 3:18). pride--(see on Jer 13:15; Job 33:17). flock-- (Jer 13:20), just as kings and leaders are called pastors.

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 (Kg2 24:8-15). Humble yourselves--that is, Ye shall be humbled, or brought low (Jer 22:26; Jer 28:2). your principalities--rather, "your head ornament."

cities of the south--namely, south of Judea; farthest off from the enemy, who advanced from the north. shut up--that is, deserted (Isa 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 (Kg2 24:10-11), that none shall be allowed by the enemy to get out (compare Jer 13:20). wholly--literally, "fully"; completely.

from . . . north--Nebuchadnezzar and his hostile army (Jer 1:14; Jer 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 (Jer 13:17, "flock") which God had given her?

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, 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.

if thou say--connecting this verse with "What wilt thou say" (Jer 13:21)? skirts discovered--that is, are thrown up so as to expose the person (Jer 13:26; Isa 3:17; Nah 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.

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 (Jer 13:24).

(Psa 1:4). by the wind--before the wind. of the wilderness--where the wind has full sweep, not being broken by any obstacle.

portion of thy measures--the portion which I have measured out to thee (Job 20:29; Psa 11:6). falsehood-- (Jer 13:27), false gods and alliances with foreign idolaters.

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 (Nah 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 (Lam 1:8).

neighings-- (Jer 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 Jer 13:23). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see Jer 32:17; Luk 18:27. Next: Jeremiah Chapter 14

Hear ye, and give ear,.... Both to what goes before, and what follows after. The words doubled denote the closest and strictest attention: be not proud; haughty, scornful, as above all instruction, and needing no advice and counsel, self-conceited, despising the word of God, and his messages by his prophets; or, "do not lift up yourselves" (x); above others, and against God: for the Lord hath spoken; it is not I, but the Lord; and what he has said shall certainly come to pass; so the Targum, "for in the word of the Lord it is so decreed;'' it is in vain to oppose him; his counsel shall stand, and he will do all his pleasure; none ever hardened themselves against him, and prospered. (x) "ne elevetis vos", Montanus, Pagninus; "exaltetis", Junius & Tremellius.

Give glory to the Lord your God,.... By confessing sin unto him; by humiliation for it before him; by believing what he says, hearkening to his word, and obeying his commands, and living to his honour and glory; see Joshua 7:19, especially by believing in Christ, the true God, and true Messiah, embracing his Gospel, and his ordinances: before he cause darkness; before the Lord brings on the dark dispensation threatened, the calamity before spoken of; repent while space is given, before it is too late; so the Targum, "before tribulation comes upon you, and ye be like to those that walk in darkness.'' The Babylonish captivity may be meant, which was a dark day with the Jews, as is their present case, and which may be included; and it is applicable to any dark state of the church of God, such as may be now apprehended as near, through the spread of Popery, the growth of errors and heresies, the persecution of the saints, the slaying of the witnesses, the cessation of the Gospel ministry and ordinances for a while; which is that day of darkness and gloominess, that hour of temptation that shall come upon all the earth, to try its inhabitants; happy those that give glory to God by their faith in him, and by keeping the word of his patience: and before your feet stumble upon the dark mountains; or, "of twilight"; or, "of the evening"; or rather, "upon the mountains in the evening" (y); at eventide; at which time it is troublesome and dangerous travelling on mountains. These may design either the mountains to which they would flee for shelter, Matthew 24:16, or those which lay in the way to Babylon, over which they should travel when carried captive; or rather the kingdoms of Babylon and Media, whither they should be carried, and where they should endure much affliction and hardship; it being usual to signify kingdoms by mountains; so Babylon itself is, Jeremiah 51:25, perhaps there may be some allusion, as Sanctus thinks, to Babylon itself, which being situated in a marshy place, might be generally covered with a cloud or mist, and, together with the smoke of the city, might look like a dark mountain; and especially the hanging gardens in it looked at a distance like (z) mountains with forests on them. It may be applied to the eventide of the latter day, when many shall stumble and fall through mountains of difficulties and discouragements in the way of religion; of professing the pure Gospel and ordinances of it, through the prevailing darkness of the age, and the persecution of men; and to the evening of life, and the dark mountains of death and eternity, on which men may be said to stumble and fall when they die; and when their everlasting state will appear to be fixed as immovable as mountains; and there will be no more means of grace, of faith, repentance, and conversion, but blackness of darkness for evermore, outer darkness, weeping and gnashing of teeth; wherefore, before this time comes, it behooves persons to be concerned for the glory of God, and the everlasting welfare of their souls: and while ye look for light; prosperity and happiness, as the false prophets gave out they should have; or for help and assistance from the Egyptians, to whom they sent: he turn it into the shadow of death, and make it gross darkness; that is, the Lord, who would disappoint them, and, instead of having that relief and comfort they were promised, would bring upon them such shocking calamities, which would be as terrible as death itself, or at least as the shadow of death, and be like gross darkness, even such as was in Egypt, which might be felt; see Isaiah 49:9. (y) "in montibus crepusculi", Montanus, Piscator; "montibus caecioribus intempesta nocte", Junius & Tremellius. (z) See Berosus apud Joseph. Antiqu. l. 10. c. 11. sect. 1. &; Contr. Apion. l. 1. c. 19. & Curtius, Hist. l. 5. c. 1.

But if ye will not hear it,.... The advice and exhortation now given, to repent of sin, be humble before God, and glorify him: my soul shall weep in secret places for your pride; he would no more act in a public character; but, laying aside his office as a prophet and public instructor, would retire to some corner, where he might not be seen or heard, and there lament the sins of the people, particularly their "pride", which had been the cause of their ruin; or mourn on account of their glory and excellency, as the word may be rendered, which would depart from them; their city and temple would be burnt; and their king, princes, and nobles, and the flower of the nation, carried into Babylon; so the Jews (a) interpret it of the glory of Israel, which should cease from them, and be given to the nations of the world; See Gill on Jeremiah 13:9; mine eyes shall weep sore; or, "shedding tears it shall shed tears" (b); in great abundance, being, as he wished his eyes might be, a fountain of tears to weep night and day, Jeremiah 9:1, and run down with tears; or, "mine eye let down tears" (c); upon the cheek in great plenty. The phrases are expressive of the sorrow of his heart for the distresses of his people, and of the certainty of them; the reason of which follows: because the Lord's flock is carried away captive: that is, the Lord's people, as the Targum; to whom he stood in the relation of a shepherd, and they to him under the character of a flock; and this was what so sensibly touched the heart of the prophet, that they were a people that the Lord had an interest in, a regard unto, and among whom he had been formerly glorified; wherefore it was to the loss of his honour and interest that these should be given into the hands of their enemies, and be carried captive; and this troubled him, for nothing lies nearer the heart of a good man than the glory of God. (a) T. Bab. Chagiga, fol. 5. 2.((b) "et lachrymando lachrymabitur", Pagninus, Montanus, Schmidt. (c) "et descendet oculus meus lachrymam", Montanus, "lachrymis", Cocceius; "descendere faciet", Pagninus; "demittet", Targ.

Say unto the king, and to the queen,.... Jehoiachin, and his mother Nehushta, as it is generally interpreted by the Jewish commentators, and others; who, with many princes and officers, were carried captive into Babylon, 2 Kings 24:12 or rather Zedekiah and his wife; since the captivity after threatened is a perfect and complete one, which Jehoiachin's was not: humble yourselves, sit down; or, "sit down humbled" (d); come down from your thrones, and sit in the dust; humble yourselves before the Lord for your own sins, and the sins of the people; in times of general corruption, and which threatens a nation with ruin, it becomes kings and princes to set an example of repentance, humiliation, and reformation; though it may be this is rather a prediction of what would be, that they should descend from their throne, and lose their grandeur, and be in a low and abject condition, than an exhortation to what was their duty; since it follows: for your principalities shall come down; their royal state and greatness, and all the ensigns of it; and especially such as they had upon their heads, as the word used denotes, and as the following explanation shows: even the crown of your glory; or glorious crown, which should fall from their heads, or be taken from them, when they should be no more served in state, or treated as crowned heads. (d) "degite humiliter", Castalio; "abjectissime considite", Junius & Tremellius; "loco humili considite", Piscator.

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 Chaldean 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.

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 Chaldean 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 Psalm 78:71.

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 Chaldeans 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, 2 Kings 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.

And if thou say in thine heart,.... Not daring to express it with the mouth; and which, notwithstanding, God, that knows the heart, was privy to, and could discern all the secret workings of it; putting such a question as this: wherefore come these things upon me? all these calamities, the invasion and siege of the enemy, famine, sword, captivity, &c.: the answer returned is, for the greatness of thine iniquity; the enormous crimes the Jews were guilty of, such as idolatry, blasphemy, &c. which were attended with aggravated circumstances: or, "for the multitude of thine iniquity" (h); their sins being so many, as well as great: are thy skirts discovered, and thy heels made bare; being obliged to walk naked and barefoot, their buttocks uncovered, and their legs and feet naked, without stockings or shoes, as captives used to be led, to their great shame and disgrace; see Isaiah 20:2. The phrases are expressive of captivity, and the manner of it; the cause of which was the greatness and multitude of their sins. The Targum is, "because thy sins are multiplied, thy confusion is revealed, thy shame is seen.'' (h) "propter multitudinem iniquitatis tuae", Pagninus, Montanus, Vatablus, Schmidt.

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 Jeremiah 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 Chaldee 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.

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 Chaldean army is compared to a dry wind of the high places in the wilderness, even a full wind that should scatter and destroy, Jeremiah 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.

This is thy lot,.... Meaning not the king's, or the queen's only, but the lot of the whole Jewish state: the portion of thy measures from me, saith the Lord; which were divided and distributed, and measured out to them by the Lord, who appointed these calamities to befall them, and brought them upon them, and that in righteous judgment. The Targum is, "and the portion of thine inheritance;'' who, instead of having the land of Canaan for their inheritance, to which the allusion is, and of which they boasted, the land of Babylon was assigned them, not to be possessors of it, but captives in it; and instead of having God to be their portion and inheritance, they were banished from him, and this was but righteous measure; they had measure for measure: because thou hast forgotten me; their Maker and Benefactor; the goodness he had shown them, the mercies and benefits he had bestowed upon them; or, "my law", as the Arabic version; or, "my worship", as the Targum; therefore he forgot them, took no notice of them, hid his face from them, and gave them up into the hands of their enemies: and trusted in falsehood; either in the Egyptians and Assyrians, who deceived them; or in their idols, which were falsehood and lying vanities, and could not help them.

Therefore will I discover thy skirts upon thy face,.... Turn them up, or throw them over the head or face; that is, expose to public shame and disgrace; which was done when their city and temple were burnt, and they were carried captive; hence it follows: that thy shame may appear; that their sins might appear to themselves and others, of which they had reason to be ashamed. The allusion is to the treatment which captive women sometimes meet with, or adulterous women, to which the Jews are here compared. The Targum is, "and I also will reveal the confusion of thy sin upon thy face, and thy shame shall be seen.''

I have seen thine adulteries,.... Not literally such, though they were greatly guilty of that sin; but figuratively, their idolatries: thy neighings; expressive of their strong desires after other gods, like that of adulterers and adulteresses after one another; and both which are like the neighing of horses. Kimchi thinks this designs their rejoicing in their evil works: the lewdness of thy whoredom; their sinful thoughts, and wicked desires, which were continually after their idols and idolatrous practices: and thine abominations on the hills in the fields; their idols, which were abominable to God, and ought to have been so to them; and which they placed on high hills, and there worshipped them; all which were seen and known by the Lord, nor could it be denied by them; and this was the reason of their being carried captive, and therefore could not complain they had been hardly dealt with; yea, notwithstanding all this, the Lord expresses a tender and compassionate concern for them: woe unto thee, O Jerusalem! sad will be thy case, dreadful are the calamities coming upon thee, unless thou repentest: wilt thou not be made clean? wilt thou show no concern, land make use of no means to be cleansed, nor seek for it, where it is to be had? neither repent of sin, nor reform from it, nor seek to God for his grace, signified by clean water; or to the blood of Christ, the fountain opened, which cleanses from it: when shall it once be? some instances there were of it in the times of Christ and his apostles; but it will not be completely done until they seek the Lord, and his Christ, and fear him, and his goodness, in the latter day; when they shall turn unto him, and all Israel shall be saved; or, "thou wilt not be cleansed after a long time" (w); this the Lord foresaw, and therefore pronounces her case sad and miserable. (w) "non mundaberis quousque adhuc, vel post quantum adhuc tempus", Schmidt; "non mundaberis posthac aliquamdiu"; so some in Vatablus.