Jeremiah13
English Standard Version
1 the Lord to me, and a and it your , and do it in .
2So I a according to the of the Lord, and it my .
3And the of the Lord to me a ,
4 the you have , is your , and , to the and it in a of the .
5So I and it by the , as the Lord me.
6And the Lord to me, , to the , and the I you to .
7Then I to the , and , and I the the I had it. And , the was ; it was for .
8Then the of the Lord to me:
9 the Lord: Even will I the of and the of .
10 , who to my , who their own and have to them and them, shall be like , is for .
11 the to the of a , I the of and the of to me, the Lord, that they might be for me a , a , a , and a , but they would .
12You shall to them : the Lord, the of , shall be with . And they will to you, Do we every will be with ?
13Then you shall to them, the Lord: , I will with the of : the who , the , the , and the of .
14And I will them against , and , the Lord. I will have , that I should them.
15 and ; be , the Lord has .
16 to the Lord your he , your the , and while you for he it into and it .
17But you will , my will in your ; my will and run with , the Lord ’s has been taken .
18 to the and the : a , your has come from your .
19The of the are , with to them; is taken into , taken into .
20Lift your and those who the . is the that was you, your ?
21 will you they as you those whom you yourself have to be to you? Will of you like those of a in ?
22And you in your , have these things me? it is for the of your that your are and you .
23Can the his or the his ? Then you do who are to do .
24I will you like by the the .
25 is your , the I have to you, the Lord, you have me and in .
26I will your your , and your will be .
27I have your , your and , your , the in the . to you, O ! will it be before you are ?
Study Guide
Public-domain commentary and original-language notes for Jeremiah 13.
Chapter Summary
In this chapter: The glory of the Jews should be marred. (1-11). All ranks should suffer misery, An earnest exhortation to repentance. (12-17). An awful message to Jerusalem and its king. (18-27).
vv1-11
It was usual with the prophets to teach by signs. And we have the explanation, 9-11. The people of Israel had been to God as this girdle. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours he showed them. They had by their idolatries and sins buried themselves in foreign earth, mingled among the nations, and were so corrupted that they were good for nothing. If we are proud of learning, power, and outward privileges, it is just with God to wither them. The minds of men should be awakened to a sense of their guilt and danger; yet nothing will be effectual without the influences of the Spirit.
vv12-17
As the bottle was fitted to hold the wine, so the sins of the people made them vessels of wrath, fitted for the judgments of God; with which they should be filled till they caused each other's destruction. The prophet exhorts them to give glory to God, by confessing their sins, humbling themselves in repentance, and returning to his service. Otherwise they would be carried into other countries in all the darkness of idolatry and wickedness. All misery, witnessed or foreseen, will affect a feeling mind, but the pious heart must mourn most over the afflictions of the Lord's flock.
vv18-27
Here is a message sent to king Jehoiakim, and his queen. Their sorrows would be great indeed. Do they ask, Wherefore come these things upon us? Let them know, it is for their obstinacy in sin. We cannot alter the natural colour of the skin; and so is it morally impossible to reclaim and reform these people. Sin is the blackness of the soul; it is the discolouring of it; we were shapen in it, so that we cannot get clear of it by any power of our own. But Almighty grace is able to change the Ethiopian's skin. Neither natural depravity, nor strong habits of sin, form an obstacle to the working of God, the new-creating Spirit. The Lord asks of Jerusalem, whether she is determined not be made clean. If any poor slave of sin feels that he could as soon change his nature as master his headstrong lusts, let him not despair; for things impossible to men are possible with God. Let us then seek help from Him who is mighty to save.
Key Words
כֹּה: properly, like this, i.e. by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now
אָמַר: to say (used with great latitude)
הָלַךְ: to walk (in a great variety of applications, literally and figuratively)
קָנָה: to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication to own
פִּשְׁתֶּה: linen (i.e. the thread, as carded)
אֵזוֹר: something girt; a belt, also a band
שׂוּם: to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
מֹתֶן: properly, the waist or small of the back; only in plural the loins
לֹא: not (the simple or abs. negation); by implication, no; often used with other particles
Cross References
Jeremiah 13Exodus describes God cleaving Israel to Himself as a peculiar treasure, echoed by the girdle image.
Supported by Matthew Poole, JFB
The cup of God's fury/wine bottles filled with wrath to make the nations drunken.
Supported by Matthew Henry, JFB
The historical fulfillment of the young king Jehoiachin and his queen mother surrendering to Babylon.
Supported by Matthew Henry, JFB
The Pentateuchal warning that God will break and mar "the pride of your power."
Supported by Matthew Poole, JFB
Israel was meant to be to God a name of joy, a praise, and an honor.
Supported by JFB
Jerusalem drinking the dregs of the cup of trembling, filled with divine bewilderment and fury.
Supported by JFB
Joshua's command to "give glory to the Lord" through confession and repentance before judgment falls.
Supported by JFB
Walking while there is light, lest the darkness of stumbling and death overtake you.
Supported by JFB
Jeremiah's deep personal grief, wishing his eyes were a fountain of tears for his people.
Supported by Matthew Henry
Specific judgment pronounced on Jeconiah and his mother, casting them out into a foreign land.
Supported by JFB
The vivid, terrifying metaphor of exposing skirts over the face to reveal the shame of unfaithfulness.
Supported by Matthew Poole
Contrasts the corrupt, rotten girdle of Judah with the Messiah's girdle of righteousness and faithfulness.
Supported by John Calvin
Contrasts the ruined, marred glory of Judah with God's ultimate plan to make Israel a crown of glory.
Supported by John Calvin
Dashing the rebellious nations to pieces like a potter's vessel.
Supported by JFB
The carnal mind's utter inability to subject itself to God's law, like the leopard's immutable spots.
Supported by Matthew Henry